[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Medicine](https://indike.org/pramana/in.med) › [Early and ascribed compendia](https://indike.org/pramana/in.med.samhita) › [Aṣṭāṅgasaṃgraha](https://indike.org/pramana/in.med.samhita.astangasamgraha) › [English (machine translation)](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt) › 9 # Ashtangasamgraha 9 English (machine translation) 9 - **Language:** English ### [9.1](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.1) Now we shall explain the chapter on the knowledge of incompatible foods. / Thus indeed spoke the great sages Ātreya and the others. / Thus indeed spoke the great sages Ātreya and the others. / Thus indeed spoke the great sages Ātreya and the others. / Thus indeed spoke the great sages Ātreya and the others. / Thus indeed spoke the great sages Ātreya and the others. ### [9.2](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.2) One should not consume the meats of domestic, wetland, and aquatic animals together with honey, jaggery, sesame seeds, milk, black gram, radish, lotus rhizomes, or sprouted grains. / Especially fish with milk. / For both of these, owing to having sweet taste and post-digestive effect, are channel-obstructing, and due to having cold and hot potencies, they are mutually incompatible. / Among those \[fish\], especially the cilicima. / It has scales, red eyes, red stripes on all sides, a red radiance, and mostly moves on the ground; because it is exceedingly channel-obstructing, it produces diseases even more, as well as undigested poison. / In summary, they call this a fatal sign. / Namely: / painful conditions caused by vāta, pitta, kapha, and their combination; / urinary calculi caused by vāta, pitta, śleṣman, and semen; / vāta-bladder, stony enlargement, coiled obstruction, suppression of urine, abdominal distension, pouching, abdominal knot, obstruction of semen and feces, hot vāta, decrease of urine, and exhaustion. / Or, according to the sequence of the seats of kapha, when the doṣas are equal in alcoholism; / for alcoholism generally ends in pitta and vāta. / Among those, insanity is indeed the intoxication of the mind caused by bodily and mental doṣas running astray. ### [9.3](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.3) Everything sour taken together with milk is incompatible; / or eaten after it, fruit is incompatible, as well as kaṅgu, varaka, makuṣṭha, vella, kulattha, māṣa, and niṣpāva. / After eating green vegetables such as radish, milk should not be consumed for fear of the affliction of leprosy. / One should not consume pauṣkara, rauhiṇīka, or jātuka greens with honey and milk; / nor pigeons fried in mustard oil with both of them. / Likewise, jujube fruit of fish and jujube fried in mustard oil, porcupine and wild boar meat together, raw meats with bile; / chicken with curd; spotted deer with safflower greens; mutton with sauvīraka; sesame seed pastries with sauvīraka; / salt with milk; black gram soup with radish; / leafy greens with butter; / upodakā with maireya and mārdvīka liquors; / pīlu fruits with karīra; / sprouted grains with lotus rhizomes; / the lakuca fruit with curd, black gram soup, jaggery, honey, or ghee; / kākamācī with curd, buttermilk, or jaggery; / that same \[kākamācī\] cooked in a vessel used for cooking fish or cooking ginger, or cooked elsewhere and left overnight; / ghee kept for ten nights in a bronze vessel; and hot \[ghee taken\] with wine, curd, honey, and bhallātaka. / Blue, blackish, copper, turmeric-yellow, and white are unnatural color changes. / There, both natural and unnatural colors appearing simultaneously on a body part or in one region of the body indicate death. / By this, languor, stoutness, grief, joy, dryness, unctuousness, and so forth, as well as the changes due to causes among all factors stated in the section on constitutional types—such as large, stout, fine, long—and determined by the proportion of doṣas, are explained. / Therefore, two are dominated by vāta and pitta; / the last is dominated by kapha and pitta. / It is pacified by the very same wine drunk in equal measure. ### [9.4](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.4) Kāmpillaka prepared with buttermilk is incompatible; / a bearded vulture roasted on charcoal; / and surā liquor, kṛsarā gruel, and milk porridge together are incompatible. / There, from space, \[the shadow\] is spotless like a sword, azure like the sky, clear, unctuous, and having luster. / From vāta, it is dusty, ashen, dry, grey-red, dark, lackluster, and smelling of sweat and dirt. / From fire, it is red like an offering-fed flame, lightning, or molten gold, and pleasing to the eye. / From water, it is pure like beryl and sapphire, dense, and very unctuous. / From earth, it has a lovely sheen, is dense, stable, unctuous, pure, dark, and white. / Among these, the airy one leads to destruction and very great suffering; / but the remaining ones bring about happiness. / That has been declared earlier among the vital spots. / And even though its mouth faces downward, it is constantly filled with water from the sides like a new jar whose mouth is submerged in water, by the trickling of thousands of tiny openings called urine into the urine-carrying channels; and through those very channels, the vitiated doṣas, vāta and the rest, having entered the bladder, produce their respective obstructions and urinary disorders. / By combination with sharp and other qualities, it depends upon another poison. ### [9.5](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.5) Honey, ghee, muscle fat, oil, and water in equal parts, taken two by two, three by three, or all together \[are incompatible\]. Honey and ghee in unequal proportions, followed by rainwater as a drink \[are incompatible\]. Honey, lotus seed, the vegetable of the higher blue lotus, unrefined sugar, Maireya spirit, and honey taken together are incompatible, and excessively aggravate vāta. The hāridraka bird fried in mustard oil is incompatible, and excessively aggravates pitta. Milk-rice porridge followed by a churned drink as an after-potion is incompatible, and excessively aggravates śleṣman. Upodakā cooked with sesame paste is a cause of diarrhea. A crane is incompatible with Vāruṇī spirit and boiled pulse cakes. The same \[crane\], thoroughly fried in boar's lard, kills immediately. Monitor lizard, quail, partridge, peacock, and grey partridge cooked over a fire of castor wood and mixed with castor oil \[are incompatible\]. The meat of the green pigeon fastened upon a spit of turmeric wood and scorched by a fire of turmeric wood, and that very same meat covered with ash and dust and taken with honey \[are incompatible\]. Those \[complexions\] that are unctuous, expanding, free of dirt, are auspicious; but those contrary to this are inauspicious. In pitta-induced dysuria, \[the urine is passed\] with burning, with pain, red, yellow, or black. In kapha-induced dysuria, there is heaviness in the bladder and penis, swelling, and one urinates urine accompanied by slime. In dysuria caused by the combination of all three, \[there is\] a concurrence of all the symptoms, and that is the most difficult to cure. The fluid of the chyme of food, scorched by liquor, has become alkaline; immediately after that, madness simply arises. ### [9.6](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.6) So too, long peppers prepared in the fat drained from fish \[are incompatible\]. One should not consume together cold and hot, fresh and old, raw and cooked as one. Sudden immersion in water for one scorched by heat leads to injury to the skin and eyes, and to an intense increase of thirst. Likewise, drinking milk \[in that condition leads\] to bleeding disorder. Sudden eating for one exhausted in body leads to vomiting or abdominal swelling; but for one exhausted by speech, to loss of voice. Thus has a portion of the incompatibility of food and drink substances that is mostly useful been declared. For medicinal substances, however, administration precisely according to instruction is more proper. Their incompatibility, moreover, has not been stated for fear of excessive prolixity, nor is the understanding of that universally beneficial. Complexion-shadow (chāyā) overcomes color, is perceived near at hand, and is of the nature of the five elements; luster (prabhā), however, illuminates color, is perceived from afar, and originates solely from fire. And all of that \[urinary calculus\] has its resort in śleṣman. Now, its premonitory symptoms are: fever, distension of the bladder, anorexia, dysuria, pain in the bladder-head, scrotum, and penis, and a goat-like smell of the urine. Vāta is obstructed in the bodily channels by the doṣa provoked by liquor. ### [9.7](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.7) Moreover: A substance which excites the doṣas and does not expel them—that, in brief, is incompatible, for it stands in opposition to the bodily tissues. And from its irritation, \[the urine is\] accompanied by blood. And by running, leaping, and the like, varied pains arise in him. Just as urine does not proceed when the bladder is pressed upon by feces fallen from the colon, so also by a urinary calculus. When the unprocessed liquor-doṣa is digested and desire \[for drink\] and lightness \[of body\] have arisen, proper wine, appropriately administered according to rule, destroys them. ### [9.8](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.8) Even when the qualities of strong \[substances\] are mutually unequal or even equal, in both ways, and by force of processing and the like, an incompatibility also arises by nature. One whose forehead does not sweat; whose head hair and body hair, though unanointed, appear as if anointed; whose eyes are deeply sunken, protruding, wide, contracted, with contracted eyebrows, with drooping eyebrows, squinting, asymmetrical, wandering in gaze, diminished in gaze, having the appearance of a mongoose's \[eyes\], having the appearance of a dove's \[eyes\], firebrand-colored, of an unnatural color such as blue, extremely restless, stiff, fallen, watering, excessively wide open, excessively blinking, or with disarranged eyelashes; or whose nose is excessively open, excessively closed, crooked, cracked, covered with pustules, or dry—his life is gone. Constantly trembling, he expels feces with difficulty and with flatus; and he urinates with a broken stream; and his urinary calculus is grey, rough, irregular, and covered with spines like a kadamba flower. Due to pitta, the bladder burns as if being cooked; and the urinary calculus is red, yellowish-tinged, black, and shaped like a marking-nut seed. Due to śleṣman, the bladder feels as if it is being broken and pricked, is heavy and cold; and the urinary calculus is white, large, resembling a hen's egg, or honey-colored. Generally, these three urinary calculi arise in children; and precisely in them, because of the smallness of the bladder and the small accumulation of flesh, they are easy to grasp and extract. And among sour things, wine is the best, being capable of liquefying the doṣas. ### [9.9](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.9) Milk with horse gram, with jackfruit, or with fish; heated curds; honey and ghee in equal parts; water in saline soil; roasted grain flour at night, and those \[flours\] taken with intervals of water; and similarly barley cakes; or whose teeth are extremely rough, copper-colored, dark, blackened, spotted with white, covered with tartar, or suddenly fall out; or whose tongue is crooked, stiff, numb, coated, heavy, dark, swollen, dry, spreading, or as if covered with thorns; one whose joints of the cheeks, forehead, and jaw are fallen as if displaced from their place; one whose neck does not bear the head, or whose back does not bear its own weight; or the jaw or the testicles, or the reverse of this; one whose urine is exceedingly hot; one from all of whose hair follicles blood issues without any poison affliction; one whose limbs are causelessly extremely light or extremely heavy—he is about to die. Due to the suppression of sexual intercourse, semen that has presented itself, not being expelled, is seized by vāta moving in the wrong path, and gathers between the two testicles; having gathered, it dries it up; then, a dried urinary calculus is formed. It obstructs the semen channel, causing dysuria, pain in the bladder, and swelling of the two testicles. And the moment it arises, semen comes forth; and upon being merely pressed, it dissolves right in that very space. And on account of its habituation, that very \[wine\] is best at restoring the balance of his bodily tissues. ### [9.10](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.10) This is merely an illustrative example for those of sharp intellect; / for it is sufficient for the learned, since it applies everywhere. Or one who, wishing to speak, falls into confusion; or one whose upper chest aches severely when speaking; or whose exhalation is exceedingly long, exceedingly short, foul-smelling, or sweet-smelling; or whose fingers, when pulled, do not crack; or who produces another, abnormal sound in sneezing, urinating, and the like; or who has a pleasant or unpleasant smell—like that of garlands, fruit, sandalwood, a corpse, and so on—in his body, mouth, wastes, ulcers, clothes, and the like; or whose body, out of bad taste or good taste, lice, flies, and other insects excessively abandon or flock to; or who has coldness in parts of the body that are continually warm, or who in cold ones has excessive chill resembling a white or blue lotus, excessive sweating, excessive rigidity, and a sinking down as if devoid of flesh and blood; and in whose body a combination or excessive combination of the primary elements is observed all at once— all of them are considered ripe for death. And here it is said: And when the vāta moves downwards, that \[gravel\] falls away with the urine like sand. In such a span of time, a drink that has taken the wrong path is digested. And here it is said: ### [9.11](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.11) Incompatible food may cause eruptions, swelling, intoxication, abscesses, abdominal swelling, consumption, loss of radiance, strength, memory, intellect, the sense organs, and the mind; / it may cause fever, bleeding disorders, the eight great diseases, and, like poison, death. \[If seen\] on the forehead or the head of the bladder, he does not live past six months. Then it causes obstruction of urine, pain, and itching. And sometimes, displacing the bladder from its place, it makes it raised like a fetus, thick, and fluctuant. There, there are colic, throbbing, burning, twisting sensations, and dripping of urine drop by drop. And when the bladder is pressed, there is flow in a stream. Both forms of this vātabasti are difficult to cure; even between the two, the second, in which vāta is dominant, is more difficult to cure. One should administer the treatment for intoxication appropriately. One should recognize it as severe insanity; the physician should abandon him. ### [9.12](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.12) In these cases, one should quickly perform purification or pacification with substances contrary to them, / or beforehand prepare the body with those very substances. If it floats for one swimming, his life is for six months. Through this, there is retention of vāta, feces, and urine, and abdominal distension. That is vātāṣṭhīlā. Vitiated vāta, having coiled in the bladder, accompanied by intense colic, stiffness, and heaviness, wanders about, scattering urine or discharging it in small amounts; that is vātakuṇḍalikā. When urine, having been suppressed for a long time, does not flow when being released, but when straining flows with difficulty and in small amounts, that is mūtrātīta. With citron, vṛkṣāmla, kola, pomegranate, and dīpyaka. Pale, dejected, constantly fainting, he laments, weeping 'alas, alas!'. ### [9.13](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.13) For those who exercise, are well-oleated, have a blazing digestive fire, are in the prime of life, and possess strength, / even incompatible food causes no harm, as does that which is accustomed and eaten in small measure. That man, desiring sour things, meets death from pitta. When urine, cast forth by vāta or due to a defect in the passage, stops in small amounts in the bladder, urethra, or glans penis, and then slowly trickles out with pain or without pain from the penis heavy with the residue, that is mūtrotsaṅga. A small, round tumor at the orifice of the bladder, quick to appear, having symptoms similar to urinary calculus, is mūtragranthi. With meats roasted on spits, green vegetables, and oily groats. With a mind tormented by grief, brooding and sleepless, he struggles. ### [9.14](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.14) By contrariety to the doṣas and other factors, it removes the pain of the sick; / combining curd, milk, and the like together is not incompatible. Or \[if there is\] smoke with unctuousness on the head, his life lasts until the end of a month. Feces, pressed by vāta, enters the urinary channel; then he urinates with difficulty urine smelling of feces and mixed with feces; that is viḍvighāta. Due to excessive walking, sun, hot foods, and the like, aggravated pitta, propelled by vāta, causing burning in the bladder, penis, and anus, causes green, turmeric-yellow, or blood-mixed urine to be passed with difficulty; that is uṣṇavāta. Vāta and pitta, taking shelter in the bladder, diminish the urine with colic and burning; that is mūtrakṣaya. Pitta, śleṣman, or both are congealed by vāta in the bladder; then the urine becomes accompanied by burning, mixed with blood, yellow, white, thick, passed with difficulty, and when dried has the color of powder of conch or of yellow orpiment, or is possessed of all colors. That is mūtrāvasāda. Acid-sweet drinks prepared with mango and hog-plum flesh. One who is agitated even between bouts and has red eyes—him the physician should abandon. ### [9.15](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.15) Whatever unwholesomeness of wholesome things arises from differences in combination and the like, / likewise incompatibility also ceases through differences among those factors. Death occurs in six nights for a healthy person, but in three nights for a patient. Those born of excessive flow will be spoken of hereafter along with their etiologies and symptoms. \[Pastries\] filled with ārdikā, ginger, boiled grain cakes, sour gruel, meat, and the like. First, however, when the channel is obstructed, one should administer a mild purification with unctuous substances. ### [9.16](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.16) One should discard unwholesome accustomed habits by one quarter, and adopt the wholesome; / then on alternate days, thereafter with an interval of two days, and likewise with an interval of three days. If all his limbs are wet, he does not live for half a month. Fresh juice from pomegranate, a decoction from the lesser five roots. Enemas for one who has been oleated and sweated, and head-purgation; / then the mind of him whose body has been purified attains clarity. ### [9.17](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.17) When abandoned by this gradual method, the doṣas \[subside\] and qualities are increased; / they do not result in affliction, and they attain stability. With loose stool and thirst, he is just like a dead man. Anointment, massage, bathing, and a warm, thick covering. Mahākalyāṇaka \[ghee\] in conditions born of pitta, Pañcagavya \[ghee\] in those arising from kapha. ### [9.18](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.18) And the secondary support is threefold: food, sleep, and non-celibacy. Supported by these secondary supports applied properly, the body, endowed with strength, complexion, and nourishment, persists as long as the lifespan's momentum remains. Among these, food has been spoken of and will be spoken of further. Or one whose spit is multicolored perishes after a month. Women endowed with breasts, thighs, and hips, whose slender limbs are warm with youth, / engaging with joy in embracing and in soothing massage. Cheering, comforting, alarming, frightening, striking, and threatening. ### [9.19](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.19) Arising from the primordial creation of the world, rooted in darkness (tamas), and consisting of darkness, / sleep occurs mostly at night due to the abundance of darkness. / And having seen the increase of disease through improper application, one should predict death. / With juices produced from pomegranate, dates, bhavya, grapes, and parūṣaka, / one should administer them, for they bring the mind of one who has been purified back to its natural state. ### [9.20](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.20) When the bodily channels are coated with śleṣman and the sense faculties / have ceased from their functions due to fatigue, sleep enters the embodied being. / And one should avoid the hearer of this sound from afar. / Or liquor mixed with decoctions of the sweet group, along with honey, / prepared with urine, is supreme for removing insanity, spirit possession, and epilepsy. ### [9.21](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.21) When all the sense organs have ceased, but the mind has not withdrawn / from its objects, it then sees dreams of various forms. / And the wise physician should avoid one who does not find comfort. / Also with satīna, mudga, āmalaka, paṭolī, and pomegranate, / with vyoṣa, śyāmā, trivṛt, bimbī, śaṅkhapuṣpī, and nṛpadruma. ### [9.22](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.22) Happiness and misery, nourishment and emaciation, strength and weakness, / virility and impotence, knowledge and ignorance, and life and death depend on sleep. / One who hates heat and is afflicted by cold has fallen within the domain of the Lord of the Dead. / Having drunk cold water or liquor mixed with abundant sugarcane juice, / one should administer it in an increase of one pala, up to a maximum dose of four palas. ### [9.23](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.23) Sleep indulged in out of season, in excess, / or not at all, destroys happiness and longevity like another night of death. / That creature is inevitably dragged away shortly by the servants of Yama. / Likewise, his digestive fire blazes up, digesting the food and the remnants of the doṣas. / Famed as conferring speech, voice, memory, and intellect, auspicious Brāhmī Ghee is recognized. ### [9.24](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.24) That very sleep, properly applied, endows the body with happiness and longevity, / just as the pure intellect \[is attained\] by an ascetic devoted to yoga through asceticism. / In thirst accompanied by burning sensation, with nausea in the heart and chest, / with both types of sārivā, both types of rajanī, both types of sthirā, phalinī, and nata. ### [9.25](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.25) Waking at night is unctuous-depleting; sleeping during the day is unctuous. / Dosing off while seated is neither unctuous-depleting nor channel-blocking. / One should administer a corresponding diet of partridge along with dry ginger, / with vella, tālīsa-leaves, cardamom, mālatī buds, and blue lotus. ### [9.26](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.26) In summer, because of the accumulation of vāta, absorption, dryness, and the shortness of nights, / daytime sleep is beneficial; in other seasons, indeed, it causes kapha and pitta. / One should give cold grape juice to drink, which normalizes the doṣas. / A prastha of this destroys spirit possession, insanity, cough, and epilepsy. ### [9.27](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.27) Excepting those exhausted by excessive speaking, vehicles, walking, alcohol, women, carrying loads, and labor, / or by anger, sorrow, and fear, and those suffering from dyspnea, hiccup, and diarrhea, / when thirsty, one should drink wine in small quantities with plenty of water, protecting against intoxication, / in the case of one with defective semen, scanty menses, or an intellect impaired by fate. ### [9.28](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.28) the aged, children, the weak, the emaciated, those injured by trauma, thirst, or pain, / those with indigestion, the injured, the insane, and also those accustomed to daytime sleep; / for then their bodily tissues attain equilibrium, and śleṣman nourishes their limbs. / Or with tubers of pāṭalī and lotus, or naturally cold. / Promoting strength, auspicious, prolonging life, giving complexion, good fortune, and nourishment, / this Kalyāṇaka Ghee is supreme, also for conceiving a male child. ### [9.29](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.29) Those with excessive fat and kapha, and those habituated to unctuous substances, should not sleep by day; / one afflicted with poison and one suffering from throat disease should never sleep even at night. / The one who, with dried throat, palate, and lips, acts erratically pulling out his tongue, / in that water one should boil ghee with four times the quantity of milk of a cow that has recently calved. ### [9.30](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.30) Chlorosis (halīmaka), heaviness of the head, cold-numbness, and heaviness of the limbs, / fever, vertigo, mental impairment, blockage of the bodily channels, and sluggishness of the digestive fire; / the juice of badara, pomegranate, vṛkṣāmla, cukrīkā, and cutrikā— / this paste of five sour fruits applied to the mouth immediately checks thirst. / With these combined with sūpyaparṇī, this Mahākalyāṇaka \[Ghee\] is superior, / nourishing, destroying sannipāta, and greater in virtues than the former. ### [9.31](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.31) Edema, anorexia, nausea, chronic rhinitis, hemicrania, / itching, rashes, urticarial eruptions, cough, drowsiness, and diseases of the throat. / It produces intense burning sensation, by which, bewildered, he faints. / Trāyamāṇā, jayā, vīrā, coraka, and kaṭurohiṇī. ### [9.32](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.32) And the onset of the impulse of poison occurs through improper sleep. / Undigested due to excess, kapha obstructs the bodily channels. / One should administer the prescribed procedure of external and internal cleansing. / And mahāpuruṣadantā, vayasthā, and the two kinds of nākulī. ### [9.33](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.33) Then, when the bodily channels are blocked, heaviness of the limbs occurs, / and for one with heavy limbs, indolence; from indolence, excessive sleepiness ensues. / Even when merely remembered, trees of the Malaya mountains dispel the burning sensation. / Prepared, it destroys quartan fever, insanity, spirit possession, and epilepsy. ### [9.34](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.34) Purgation of the body and head, emesis, bloodletting, / medicated smoking, hunger, thirst, pain, joy, grief, sexual intercourse, fear, and anger; / sprinkling, bathing with water, breezes moist with water, very cold, precious gems, / producing intellect, wisdom, and memory, and promoting bodily growth in children. ### [9.35](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.35) Worry, yearning, an uncomfortable bed, nobility of mind, overcoming of darkness, / and unctuous-depleting food check improper, habituated sleep. / Leaking large leather water-bags, sons, beloved women, round mirrors, / a prastha of the ash of cow's hide, and two āḍhakas each of milk and urine. ### [9.36](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.36) And these very things should be understood as the causes of loss of sleep: / time, nature, wasting, disease, and the aggravation of vāta and pitta. / Pleasing to the mind, moistened with yellow sandalwood, they overcome thirst, burning sensation, fainting, and distress. / Having added one pala of asafoetida powder and a mānikā of honey to the cooled \[preparation\]. ### [9.37](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.37) From loss of sleep arise body aches, heaviness of the head, yawning, / stupor, exhaustion, dizziness, indigestion, drowsiness, and vāta-born diseases. / Recalling the splashing and spray of the ocean, one becomes unapproachable by burning sensation and thirst. / And it quickly cures epilepsies through drinks, massage, and nasal therapies. ### [9.38](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.38) Slender kapha provoked by vāta, obstructing the vessels, / produces a dreadful stupor that takes away consciousness and causes bewilderment. / Other charming recitations of stories immediately destroy burning sensation and thirst. / Having made him drink old \[ghee\], one should confine him in a pit or inside a room. ### [9.39](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.39) In that condition, the eyes become wide-open, distorted, with rolling pupils, / watering, and with ruffled eyelashes. / Consumed, it cures thirst caused by alcohol or produced by pitta, accompanied by burning sensation and dryness. / One should employ it in collyria, dry rubs, ointments, nasal instillation, and the like. ### [9.40](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.40) That \[condition\] is curable within three half-nights (a night and a half); beyond that, it is not curable. / Therefore, one should indulge in sleep at night at the proper time, according to habituation. / A plaster applied to the whole body, made of \[substances\] ground with cold water and kept in a new earthen vessel, removes thirst and burning sensation. / Oil cooked with rāsnā, kāyasthā, and golomī, ### [9.41](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.41) Because of unwholesome waking at night, one should sleep in the morning for half \[that time\] without having eaten. / One who has little sleep should cultivate milk, sugarcane juice, and meat broths, / One should properly puncture the rohiṇī vein located in the extremities. / It destroys all insanity, seizure by spirits, misfortune, evil, and epilepsy. ### [9.42](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.42) The flesh of wetland and aquatic animals, sweet pastries made of jaggery and flour, / Śāli rice, alcoholic beverages, black gram, curd precipitates, and buffalo curd. / When thirsty, he should drink water prepared with mustā or parpaṭa. / Kuṣṭha ground with goat's urine should serve as an errhine and collyrium. ### [9.43](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.43) Inunction, rubbing, bathing, filling of the head and ears, / Refreshing application to the eyes, and a paste for the head and face. / This prepared \[remedy\] is praised in all disorders of excessive drinking. / And seed of sirīṣa destroys insanity, seizure by spirits, and epilepsy. ### [9.44](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.44) In a breezy, fragrant place, on a comfortable bed as is customary, / Gentle massage agreeable to the touch by attendants who know his mind, / Sugar wine, honey, or aged ariṣṭa or sīdhu, / Mixed with unctuous-reducing refreshing drinks and combined with yavānī and ginger, / Rāsnā, anti-poison \[herbs\], garlic, viśalyā, surasā, and vacā. ### [9.45](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.45) One should drink ghee boiled with vitalizing \[drugs\], followed by milk as an after-drink; / The embrace of the creeper-like arms of a beloved, contentment, and a sense of fulfilled purpose; / With warm, sour, pungent, and bitter \[substances\], with horse gram, and with a little ghee. / Having ground kāmlī with elephant urine and dried it in the shade, / It is an insanity-destroying suppository, errhine, collyrium, plaster, and fumigant. ### [9.46](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.46) Pleasing sense objects grant abundant pleasure of sleep; / For one who delights in celibacy, whose mind is indifferent to worldly pleasures, / With amlavetasa, vṛkṣāmla, paṭolī, the three pungents, and pomegranates; / A suppository with bile of cattle and jackals, and a collyrium with half a part of black pepper, / In insanity, spirits, and epilepsy, in humans and cattle within range. ### [9.47](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.47) Sleep does not overstep its proper time for one who is satisfied and contented; / And a person prone to excessive sleep should largely avoid these very things. / Sour with citron juice and the like, fried, and turned into a dried preparation. / And an inunction with pungent oil; and one should blow that powder into his \[nostrils\]. ### [9.48](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.48) Born of time, innate nature, diseases, exhaustion of mind and body, of kapha, accidental causes, and darkness: / The first \[kind of\] sleep sustains the body; the remaining \[kinds\], resulting in evil, have disease as their cause. / Having clearly \[prepared\] the eight-ingredient salt with various appetizers, / Eating meat according to digestive fire, he should drink wholesome wine, / With \[the biles\] produced by jackals, porcupines, owls, bats, wolves, and goats. ### [9.49](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.49) In undertaking the practice of village life (sexual intercourse), however, one should not approach a woman who is menstruating, disliked, of improper conduct, inauspicious, excessively obese, excessively emaciated, pregnant, newly delivered, not lying on her back, deformed in limbs, a courtesan, barren, having a diseased vagina, of another species, or another's wife; and especially one who is advanced in age or caste, of the same lineage, the wife of a teacher, friend, relative, or servant, or a female ascetic; likewise, one should not go \[to her\] at a shrine, public square, crossroads, pleasure grove, cremation ground, place of slaughter, water, \[near\] medicinal herbs, or in the dwellings of twice-borns, teachers, gods, or kings; by day, at the time of cow-release (early dawn), at midday, at midnight, on sacred festival days, or in unnatural orifices; nor if thirsty or with an unsettled mind. / And one should not engage in inverted copulation. / And especially with one who is excessively stretched, pregnant, newly delivered, in her fertile period, or has a constricted vagina. / And one should avoid injury to the head. / And one must not retain semen when it is about to be ejaculated. / One should engage in sexual intercourse only for the preservation of mind and body; / One should not be obsessed with it. / Eight-ingredient salt with half parts of cinnamon bark, cardamom, and black pepper is beneficial; / It purifies bodily channels and stimulates digestive fire in alcoholism predominantly caused by kapha. / Incense, medicinal smoke, collyrium, inunction, poultice, and pouring of liquids. ### [9.50](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.50) And here is a verse: / Trusting and joyous, in secret, desiring her, a youthful man, / With his limbs evenly arranged, fragrant, having voided urine and the like, and free from distress. / One should make a paste with the juice of citron or pomegranate; / Made into a relish with that \[paste\] along with honey, it is appetizing and kindles digestive fire; / It is praised predominantly in that of vāta and śleṣman, but in that of pitta: ### [9.51](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.51) Neither unfed nor over-fed, satiated for three days with aphrodisiacs, / He should approach a woman endowed with womanly virtues, accompanied by the previously described qualities. / One should thus prepare vinegar from kārvyā, accompanied by candied sugar. ### [9.52](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.52) Every two days in spring; at its end \[in summer\] and likewise at the onset of clouds (monsoon), once every fortnight; according to desire as much as he wishes in early winter and late winter, if strong. / Bathing, body-unguents, fan, moonbeams, meat, asavas, milk, meat broths, and rasālā; / With jaggery, mixed with honey, distinctly sour, and abundant in pepper. / One should puncture the vein as prescribed, or for one satisfied with fatty meat, / One should have him lie down in a windless place; thus he is freed from mental delusion. ### [9.53](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.53) Food preparations abundant in white sugar, very cold water, / And sleep, exhausted at the end of intercourse, one should enjoy. / Together with passionate women, and with proper staying awake, / Alcoholism predominantly caused by kapha is quickly pacified. / Or a friend should console him with words endowed with virtue and welfare. ### [9.54](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.54) For from \[excessive\] contact with women, impotence may occur immediately even in strong men; / And in this manner, their semen and vitality are quickly restored. / In the ten types of combination of all doṣas, and in what remains of it, one should also adapt \[treatment\]. / Tied up, smeared with mustard oil, and placed facing upward in the sun. ### [9.55](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.55) The foolish man, by acting otherwise, suffers loss of vision, lifespan, vital essence, and semen, diseases based in the penis, / Aggravation of vāta, and unrighteousness. / And with parūṣaka, madhūka, cardamom, and surāhva combined with white sugar. / Or having beaten him with whips, and bound him, one should throw him into a ditch. ### [9.56](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.56) Lying on his back or suppressing urges, \[he surely incurs\] scrotum enlargement, urinary disorders, calculus, and gravel; / From blows to the head and the like, the arising of eye disease (timira) and other ailments surely occurs. / In all cases of alcoholism, a drink that produces relish and stimulates digestive fire \[is to be taken\]. / With a snake whose fangs have been extracted, or with tamed lions and elephants, / Or with hunters, enemies, and thieves bearing weapons in their hands, one should terrify him. ### [9.57](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.57) Giddiness, fatigue, weakness of the thighs, loss of strength, bodily tissues, and sense faculties, / And untimely death would occur especially from excessive coitus. / With citron juices, accompanied by biḍa and sauvarcala salts. / They should frighten him with death, threatening him under the king's command. ### [9.58](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.58) A man desiring longevity should not engage in sexual intercourse with women / when he is under sixteen years of age, nor beyond seventy. Cowhage, \[and\] the two \[kinds of\] cumin: jīraka and caraway, with sprouts of dārā and grapes; thereby his mind, completely agitated, attains tranquility. / This proven treatment should be employed with consideration of region, season, and other factors. ### [9.59](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.59) For an overly young person whose bodily tissues are not all fully developed, if he goes to a woman, / he suddenly suffers, like a small pond \[depleted\] of water. One should drink it stirred with milk and filtered through a fine cloth. One should calm him through gaining his counterpart, by soothing words, and by reassurance. ### [9.60](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.60) Just as dry, unctuous-less wood eaten away by vermin and completely worn out / quickly shatters when touched, so does an old man who goes to a woman. \[Otherwise\] it would cause alcoholic intoxication; therefore an exhilarating treatment is desired. One should bring about pacification through these very mutual adversaries. ### [9.61](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.61) Semen is indeed the supreme luster of the body, the essence even of the essence of food; / by one of self-control it should be preserved, for from it arise a radiant body and noble lineage. The excessive objects of sense are the five arrows of the flower-bowed god \[Kāma\]. If it occurs in insanity, one should then administer the remedy prescribed for afflictions by spirits. ### [9.62](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.62) Without negligence one should pursue states designated as pleasant in the present; / one should adhere to those that yield future happiness: this is exceedingly wholesome for the body. If it does not subside when kapha is depleted and weakness and lightness have arisen, \[one should provide\] unctuous and sweet food, and rice grains sprinkled with blood. ### [9.63](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.63) Intellectual error, unwholesome sensory contact, and seasonal aberration— / these afflict a person with diseases even though he is devoted to wholesome food, just as rain is \[vital\] to a tree scorched by summer, so is milk \[beneficial here\]. Flowers of atimukta, of jasmine, and of sahacara; / at a crossroads, at a watering place for cows, and at the confluences of rivers; ### [9.64](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.64) waste products do not immediately afflict someone who indulges in unwholesome things, / when they check their provocation through diverse susceptible tissues and the like. Vital essence is identical in all qualities, yet opposite to alcohol. A resolute person is not afflicted by endogenous or exogenous insanities. ### [9.65](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.65) And not every improper regimen always produces all the doṣas, / for indeed all unwholesome things are not equally faulty, nor indeed One should gradually take the use of milk and alcohol in very small quantities. The natural state of the bodily tissues is the mark of cured insanity. ### [9.66](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.66) are all doṣas of equal strength, nor are all bodies / equally capable of disease resistance; because of which, that very unwholesome thing For the two of them, there should be ghee, milk, and pacifying, nourishing enemas, / along with oil-massages, unction rubs, baths, and food and drink that conquer vāta. ### [9.67](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.67) reaches the utmost unwholesomeness when intensified by equivalent doṣas and similar factors. / And furthermore, those very doṣas accumulated from many causes, Therefore, an application will be explained for him which is solely for happiness; ### [9.68](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.68) mutually conflicting, powerful, of long duration, / all equally provoked upon meeting even a slight cause, and which holds the potency of Indra and the supernatural power of Viṣṇu, ### [9.69](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.69) settling in the seat of the vital breath, deep-seated, traversing all channels / in a body accustomed to unwholesome things—they become swift in effect even after a long time. and which is poured into the mouth of the twice-born and into the fire at the Sautrāmaṇī sacrifice, ### [9.70](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.70) Even unwholesome things become habitual to others through habituation, / and their doṣas reach depletion through exertion, wind, sunlight, and the like. \[and which\] arose from the great ocean together with Lakṣmī, the moon, and ambrosia, ### [9.71](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.71) For people of diverse diets, ages, habitual adaptations, and constitutions, there can arise simultaneously / a single disease from the simultaneous exposure to vitiated wind and other \[factors\]. \[and which\] remains in manifold forms without abandoning its intoxicating power; ### [9.72](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.72) The vitiation of vāta and the other doṣas arises from abnormal planetary movements / and from terrestrial, atmospheric, and celestial portents, / while the origin of these \[portents\] in turn stems from the collective deeds \[of humanity\]. Drinking which, even a noble lady, with elevated mind, leads ### [9.73](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.73) A wind that is vitiated, obstructive of channels, stagnant, excessively hot or cold, / swirling, making terrible noises, harsh, unseasonal, and violent, through the knit-brow scowls and threatening gestures of wave-like ripples, the mind of a proud woman; ### [9.74](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.74) with mutually obstructed paths, filled with dust, vapor, and poison; / \[water\] vitiated in taste, color, and the like, and deserted by birds; while the host of celestial nymphs rejoices having attained the warriors of their desire; ### [9.75](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.75) water of blameworthy origin with depleted reservoirs, / corrupted by flies, rats, wild animals, and numerous portents; whom even having enjoyed for a long time, multifaceted and diverse in bodily form, ### [9.76](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.76) a region abounding in unwholesome food, whose righteousness and great medicinal herbs are destroyed; / and a season that is abnormal, having excessively deficient characteristics respectively— having seen whom, one is not overcome by grief, agitation, discontent, or fear, ### [9.77](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.77) these, being difficult to avoid, are increasingly harmful / to those whose actions are not regulated at that terrible time. remembering and remembering whom repeatedly, when separated, one grieves; ### [9.78](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.78) For them, the fivefold treatment should be applied, as well as rejuvenating therapy; / and strengthening the body with the medicines previously gathered is praised. and by whom, dwelling in the heart, one considers even Indra miserable; ### [9.79](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.79) Celibacy, compassion, charity, devotion to good conduct, mental tranquility, / true virtue, sacred discourse, and worship of divine sages of controlled mind; thus in varied states she imitates a beloved woman; ### [9.80](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.80) resorting to unruined regions and to the virtuous; / and action relying on the divine, desirable for preserving life; she who is praised as affection, as delight, as speech, and as nourishment; ### [9.81](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.81) in early winter and other seasons, and even in unseasonal conditions, one should observe one's proper / regimen, since adhering to it is made necessary by the pairs of opposites such as cold and heat. When the urge to drink arises, one should drink that wine according to proper rule; ### [9.82](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.82) Counteracting the faults of cold, heat, and rain through seasonal regimen and other means— / therefore, in the regimen, early winter and late winter are identical. except for alcohol properly administered, those terrible \[conditions\] do not succeed; ### [9.83](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.83) The lifespan of all living beings always depends on proper application; / its strength or weakness rests upon destiny and human effort. apart from alcohol obtained from various medicinal herbs; ### [9.84](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.84) Action performed in another birth is destiny, while human effort is of this world; / one should understand these two actions to be threefold: superior, middling, and inferior. without obtaining an assistant, how could alcohol digest properly? ### [9.85](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.85) The combination of those two \[when they are\] noble is the cause of long, very happy, / and predetermined lifespan; and of the opposite \[kind of lifespan\], the other \[combination\]. // What quality could there be in an administration devoid of wine and meat? ### [9.86](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.86) A middling \[combination causes\] a middling \[life\]; a blended \[combination causes\] a mixed \[life\]. Hear further: / weak fate is indeed destroyed by human effort. // One who has drunk wine easily endures the boasts of a physician. ### [9.87](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.87) Likewise, human action that is weak \[is overcome\] by powerful fate; / seeing which, some consider the measure of lifespan to be fixed. // And beyond this there is nothing else that produces health, strength, and nourishment. ### [9.88](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.88) Some great action is determined in its fruition at a certain time; / and some, whose time is \[not\] fixed, is awakened by conditions. // Beneficial to dependents and clients, it is the supreme instrument of virtue. ### [9.89](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.89) And thus death is taught to be of two kinds according to the distinction between timely and untimely \[death\]; / and from that follows this course of rules regarding what is wholesome and unwholesome. // Then one should repair to the drinking-ground sprinkled with perfumed water, situated near the dining-pavilion, ### [9.90](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.90) The teachers of the Veda declare one hundred and one deaths; / among them, one is conjoined with time, while the rest are remembered as accidental. // listening to his own lofty, transcendent renown \[sung\] by troops of storytellers and bards, ### [9.91](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.91) And through a sacrifice like the Śyena against an enemy, and by those \[such as\] / Dīrghaśravas through Soma and the like, destruction of oneself was performed. // resonating with girdles of tinkling bells and with pet birds, ### [9.92](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.92) One who desires long life attains it likewise through the Mitravindā sacrifice; / and 'one should protect oneself from everything'—such is the traditional text. // accompanied by beloved women capable of agitating the minds of even sages, their tremulous glances like those of frightened deer, ### [9.93](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.93) Likewise, death is declared by the Buddhists to be fourfold. / For those whose lifespan is predetermined, it happens due to non-avoidance of irregularity; // having an unsteady gait which is an enchantment to allure the minds of youths, ### [9.94](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.94) for others, there is certain morbidity, or death before its season; / otherwise, death is directly perceived through sudden blows of weapons and the like. // \[wine\] being passed around at once here and there by slender-bodied women, ### [9.95](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.95) Encountering frenzied wild elephants, horses, and the like; / facing hostile, foul wind and the like; rash deeds; unwholesome food— // \[wine which,\] making even the mind-born \[god of love\] obedient merely upon sight, what then when tasted!— ### [9.96](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.96) the sages with divine vision would not say 'one must avoid \[these\],' / nor \[would they teach\] procedures of rejuvenation, dependence on the divine, and the like, // in a crystal shell, undulating, lovely, as if bearing the body of the bodiless god, ### [9.97](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.97) nor would even they attain the preservation of lifespan at will; / nor would there be fear of snakes, lions, elephants, and the like for the wise. // having made it be given, mixed with water, upon a cleanly washed ground to those who request it, and thereafter, ### [9.98](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.98) City-walls and fortresses would be futile; the killing and protecting \[of people\] would be futile; / for one desirous of life, avoiding another's wife and the like would be entirely futile; // cherishing everyone with proper hospitality, ### [9.99](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.99) Invoked by sacred formulas, the deities and great serpents would not announce / the existence or non-existence of lifespan in one who has woken from poison-sleep. // one should drink wine, its swarm of bees attracted by fragrance like the face of a beloved woman. ### [9.100](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.100) For one seized suddenly by collapse, diphtheria, and the like, / death would not occur through neglect, nor life through medical treatment. // Having gone beforehand to the dining place, one should eat in the presence of an excellent physician, and here again, / accompanied by meat, cakes, ghee, green ginger, and the like, with black salt, he should drink just a little, two or three times, to mingle with the women. ### [9.101](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.101) For thousands of men slaughtering one another daily in battle, / and for a virtuous person, the duration of life would not be unequal. // If a capable man does not drink a round of liquor with enthusiasm, what does he experience then but domestic servitude consisting mostly of misery? ### [9.102](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.102) Indra and the other \[gods\] would not attack an enemy with weapons, nor the two Aśvins a sick man with medicines, / if there were no untimely death. // And intoxication occurs through the fatigue of lovemaking even for one who drinks little; therefore, avoiding the loss of vital essence, he should thereafter sleep. ### [9.103](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.103) For pots, raw and baked, through protection and non-protection, / lasting for a long or a short time is seen, as well as for pictures on a wall. // And he attains the supreme joy in this pithless worldly existence. ### [9.104](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.104) Thus, since untimely death is exceedingly well-known, established by all scriptures, / and directly observed, how could a wise man doubt it? // Otherwise, in times of misfortune, wealth would be the fuel for remorse. ### [9.105](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.105) When a qualified physician and the rest are present, that death which occurs / they declare to be born of time; the other \[occurs\] in the reverse case. // This extreme miser was fashioned by fate merely as a guardian of treasure. ### [9.106](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.106) Just as a chariot driven properly proceeds gradually to wear, / so does the lifespan of self-controlled persons; for others, it is the opposite. // Having conquered the autonomy of the senses greedy for sense-objects, ### [9.107](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.107) A lamp with a clean wick and oil, untroubled by insects, wind, and the like, / burns brightly in a proper manner until the exhaustion of the oil, // wine should be drunk according to circumstance, in proper measure, wholesomely by them. ### [9.108](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.108) and just as that very \[lamp\] would be the opposite in the opposite case; / so indeed is a human being through wholesome and unwholesome regimen. // Only up to that \[limit\] should a self-controlled man always desist from wine. ### [9.109](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.109) Therefore, abandoning everything else, one should protect the body; / for in its absence, there is an absence of all states for embodied beings. // Having first eaten meals that are unctuous and warm, a person dominated by vāta should drink wine. ### [9.110](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.110) Just as a governor attends to his city, or a charioteer to his chariot, / so should the wise man be attentive to his own body in all actions. // A person of pitta constitution who drinks wine after having eaten food does not suffer. ### [9.111](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.111) Having carefully examined the factors of dietary preparation, inherent nature, and the rest in particular, / one should eat what is wholesome, for the body arises from food. // A person of kapha constitution \[should drink\] wine together with meat of desert animals seasoned with black pepper. ### [9.112](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.112) Overcome by fear, shame, constraint, greed, joy, or grief, / one should never suppress the natural urges, for that is the abode of all misfortunes. // In pitta, \[wine should be accompanied\] with water; honey in kapha; or mārdvīka, ariṣṭa, and mādhaveyaka \[wines\]. ### [9.113](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.113) For a man practicing wholesome conduct, there is no untimely / seizure of strength, enthusiasm, sensory faculties, and lifespan by the fang of Time. // But a person of vāta constitution should drink in moderation; one whose doṣas are balanced may drink as he pleases. ### [9.114](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.114) Even if one who abandons harmful things should still incur a disorder, he nevertheless attains freedom from debt, known among the virtuous as a self-controlled man. Everywhere, moreover, one should especially look out for pitta. ### [9.115](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.115) And an arising of disease that cannot be averted here by anyone— when encountering that, a wise man should not grieve. Sugar, grapes, the fresh juice of sugar cane, dates, kāśmarya, and milk. ### [9.116](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.116) For those who take wholesome food and conduct, who practice good behavior, and who have regard for both worlds, life indeed becomes like nectar. Ṣaṣṭika rice, śāli rice, mung beans, barley, and ghee promote vitality. ### [9.117](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.117) Covetous of vulgar pleasure, subject to afflictions, his good path destroyed, the fool lives in vain, augmenting an evil destiny. Or long pepper, or that called śilājatu, according to the rule for rejuvenators, or triphalā should be administered with ghee, honey, and sugar. ### [9.118](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9.118) By the wise man who wishes to live long, after conquering the enemies stationed inside the body, constantly present, avoidable things must be avoided. Or he should drink human milk, and administer errhine therapy with it. _First 118 of 121 passages. [Read on](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9)_ ## Commentaries (1) - [Śaśilekhā](https://indike.org/pramana/in.med.samhita.astangasamgraha!indu.16.51) — Indu, Sanskrit ## Linked texts (1) - [Aṣṭāṅgasaṃgraha](https://indike.org/pramana/in.med.samhita.astangasamgraha.9.1) — Vāgbhaṭa, Sanskrit --- Source: [https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9](https://indike.org/pramana/in.med.samhita.astangasamgraha~en-mt.9) · Pramāṇa