Hārīta's Compendium of Medicine 1

English (machine translation) 1

Language: English

1.1 — 36 parts
1.2 — 1 part
1.3 — 10 parts
1.4 — 12 parts
1.5 — 5 parts
1.6 — 35 parts
1.7 — 67 parts
1.8 — 69 parts
1.9 — 15 parts
1.10 — 102 parts
1.11 — 84 parts
1.12 — 17 parts
1.13 — 20 parts
1.14 — 10 parts
1.15 — 7 parts
1.16 — 7 parts
1.17 — 27 parts
1.18 — 32 parts
1.19 — 38 parts
1.20 — 33 parts
1.21 — 9 parts
1.22 — 16 parts
1.23 — 30 parts
1.24 — 19 parts
1.25 — 13 parts
1.26 — 56 parts
1.27 — 1 part

1.1.1

Bowing to Śiva, who is mounted upon the division of supreme truth, who is uniquely lively with the nectar of knowledge, whose form is the Supreme Self,
who calms diseases such as passion, who subdues Smara, who constantly bears the lord of the night, and whose nature consists of the three guṇas;

1.1.2

The dialogue between Ātreya and Hārīta:
On the northern bank of the Himavat, frequented by Siddhas and Gandharvas,
tranquil, teeming with herds of deer, adorned with various trees;

1.1.3

stationed there, endowed with austerity, having the lustre of the morning sun,
pure white like pure crystal, his body adorned with sacred ashes;

1.1.4

dwelling at the foot of a forest of matted locks, wearing white earrings,
Ātreya, resplendent with many disciples, endowed with ascetic power;

1.1.5

to him the disciple Hārīta put questions on this great and universal knowledge.

1.1.6

Hārīta said:
O Lord, reservoir of hosts of virtues, best among the knowers of Āyurveda!
Though undisciplined, out of humility I ask, O bull among sages:

1.1.7

How does the origin of disease occur? Once arisen, how is it recognized?
And how does its treatment and management desire success?

1.1.8

Explain this complete knowledge, O great sage!
Thus questioned by the great-souled Hārīta, the great teacher,
the sage, smiling with wide-open eyes, replied to his son:

1.1.9

Ātreya said:
Listen, O son of great intelligence, adept in all scriptures,
skilled in the science of therapeutics, discerning in the knowledge of physicians!

1.1.10

Āyurveda is boundless, numbering a hundred thousand verses;
how could there be a complete understanding of it in a short time, my son?

1.1.11

Short-lived, speaking little, skilled in only a few scriptures,
capable of bringing down very little—such are these men born in the Kaliyuga.

1.1.12

And this Kaliyuga is short, a cause of affliction to men;
how, O son, can I speak to you of the tradition at full length?

1.1.13

Whatever is the time for hearing it reaches an end, my son;
therefore, I shall speak in a very concise manner; listen now!

1.1.14

The first compendium was spoken by me in twenty-four thousand [verses];
likewise, the second compendium is considered to have twelve thousand;

1.1.15

the third consists of six thousand, and the fourth of only three [thousand];

1.1.16

the fifth is said to have fifteen hundred. Five compendia are spoken of here;
therefore, I shall speak even more concisely; listen, O son!

1.1.17

By mere knowledge of which one becomes a knower of the science of diseases;
what is the use of extensive speech here, O expert, where the essence is brief?

1.1.18

That action indeed one should perform by which come dharma, wealth, and pleasure;
by which welfare arises, by which fame and great happiness [come].

1.1.19

That action is entirely to be accomplished which brings joy to the people.

1.1.20

One science is [paramount], whether medicine or spiritual knowledge; and one happiness, whether sensory pleasure or austerity;
and one person is to be worshipped, whether a king or an ascetic; one deed is [supreme], whether producing welfare or renown.

1.1.21

More abundantly through treatment, the essence in this supporting world produces immense happiness or increases welfare;
and the radiant image of fame, devoid of impurity—truly no crookedness is heard of it by the multitudes of people.

1.1.22

This Āyurveda properly should not be given to just anyone:

1.1.23

nor to one who is not devoted, nor to the unpeaceful, nor to a fool, nor to a base person;
it may be given to the peaceful; it should never be given to the base or the impoverished.

1.1.24

Righteous, with a mind free of deceit, peaceful, pure, of pure intellect, resolute, fearless, whose heart has discernment as its core, brilliant with the play of learning,
wise, skilled in the course of the hosts of diseases, free from greed, always possessing contentment—such a physician who is a mine of all virtues is ever to be honoured by kings.

1.1.25

Just as the lord of an elephant herd, having seen the king of beasts, with the drops of rut dried up on his temples,
leaves the forest and departs with an agitated mind, so does the elephant of disease depart having seen the physician.

1.1.26

Just as the sun with its rays quickly illuminates this entire world enveloped in darkness,
likewise a good physician, perceiving the disease, brings about its destruction quickly and relieves the sick person of the burden of disease.

1.1.27

Greedy, cruel, deceitful in belly, a drunkard, and lazy, irresolute, fearful, agitated at heart, slack in pursuing lowly deeds,
ignorant of disease despite knowing the text, a rogue—such a physician is to be shunned from far away by kings possessing sharp intelligence.

1.1.28

Rule for studying the medical treatise:
Wonderfully and without doubt, neither too loud nor too soft—
he who reads the treatise in this manner, to him the acquisition of the treatise is seen.

1.1.29

Chewing, swallowing, trembling, panting,
neither high-pitched nor grave: these the reader should avoid.

1.1.30

Reading of the treatise is not prescribed during prohibited study-times, nor at a festival, nor during sacrificial rites,
nor during the impurity of birth, nor during the impurity of death.

1.1.31

The fourteenth [tithi], the eighth, the new moon, the first day, and the full moon:
these five are proclaimed by sages as to be avoided in reading.

1.1.32

At an unseasonable time, on a stormy day, during thunder, upon a portended fire at the horizon, during an earthquake,
and at an eclipse of the sun or moon, reading of the treatise is to be avoided.

1.1.33

These twelve prohibited study-times are proclaimed; listen, O son!
When affliction arises to the teacher, or when the king is afflicted;

1.1.34

in battle, when life is at stake, at twilight, or again
when distress arises in the realm, one should not study the treatise.

1.1.35

A treatise studied during these does not achieve success for one's purpose;
it does not lead to welfare, nor to auspiciousness, nor does it bring happiness in helping others.

1.1.35.p1

Knowing thus, the skilled one studies the treasury of medical knowledge;
welfare is his daily, and he attains his desired purpose;

1.1.36

fame and happiness become completely his, and praise from the world;
he is constantly honoured by kings, and the attainment of his goal indeed occurs.

1.1.36.p1

Thus in the text spoken by Ātreya in the answers to Hārīta, [the chapter] named 'The Rule for Studying the Treatise and the Merits and Demerits of a Physician'

1.2.1

— the first chapter.

1.3.p1

Compendium of Therapeutics.

1.3.p2

Ātreya said:

1.3.1

Now, therefore, I shall declare the compendium of this science:
the origin of Āyurveda, and the collection of the meanings of all treatises.

1.3.2

And here eight [branches of] therapeutics exist, O best of physicians;
I shall explain them in brief, therapeutics distinct one by one.

1.3.3

Of the compendium I shall proclaim first diet and regimen,
and prognostic sign is the second, and therapeutics the third;

1.3.4

pharmaceutics is said to be the fourth, and section of general principles the fifth,
and section on the body is the sixth here: thus say the founders of Āyurveda.

1.3.5

Major surgery, minor surgery and ENT, internal medicine, paediatrics,
toxicology, science of poisons, demonology, rejuvenation therapy,
and aphrodisiac therapy: thus therapeutics is remembered as eightfold.

1.3.6

In all medical traditions this is declared the greatest and supreme;
and so those who know the Veda speak of eight in therapeutics.

1.3.7

Of blunt instruments, sharp instruments, fire, and alkaline caustics; medicament and wholesome regimen;
sudation and massage: these are taught for those who bring relief.

1.3.8

By these, the essence of the medical treatise is constituted in every respect.

1.4.9

And when a physician extracts, by means of applications conforming to blunt instruments and the teachings of the treatises, / that is declared in the medical lore to be the extraction of foreign bodies (śalya). / Through iron arrows, hair, creepers, spear-heads, spears, and javelins,

1.4.10

of one whose limbs are pierced by stones and fire—in such a case there is a foreign body such as a projectile.

1.4.11

The application of countermeasures to it, that is the therapeutics of major surgery. / Likewise, that which is indicated as an arrow, grass, dust, worms, hair, / a blood clot, a muscle, pus, and whatever else is between tissues,

1.4.12

or pierced by a clod of earth or wood, one should know to be a foreign body.

1.4.13

Minor surgery and ENT: / Diseases of the head, diseases of the eyes, diseases of the ears in particular, / and those diseases which arise in the brows, throat, temples, and neck,

1.4.14

the corrective action for them—nasal errhines, medicinal wicks, and collyria, / inunction, and mouth gargle procedures—is named minor surgery and ENT.

1.4.14.p1

Thus is named minor surgery and ENT.

1.4.15

Internal medicine: / Decoctions, powders, pills, and the five purificatory therapies, / and the pacifying procedure for diseases of the visceral tract, is internal medicine.

1.4.16

Rectal disease, pain of the bladder, pacification, evacuation by enema, / non-unctuous and unctuous enemas—and also toxicology indeed.

1.4.17

Paediatrics: / The knowledge of the management of pregnancy, and the management of the parturient woman, / and the pacification of diseases of children: that procedure is paediatrics.

1.4.18

Toxicology: / That which pacifies the poison of snakes, scorpions, and spiders, / that procedure is declared by the wise under the name of toxicology.

1.4.19

Demonology: / Spirits, ghosts, and fiends, as well as the seizures of Śākinīs and Ḍākinīs— / the complete subjugation of these is spoken of as demonology.

1.4.20

Aphrodisiac therapy: / Nourishing and strength-increasing for those who are depleted and of weak virility, / and nourishing for balanced bodily tissues, is called aphrodisiac therapy.

1.5.21

And the strengthening of the body, sense organs, and teeth, / and the procedure directed towards the removal of wrinkles, grey hair, and baldness—

1.5.22

which was set forth of old by the physicians—that is called rejuvenation therapy.

1.5.23

Subsidiary therapeutics: / That which is excised, punctured, fractured, wounded, and crushed— / the remedy for these when burnt is called subsidiary [therapeutics].

1.5.23.p1

Thus ends the compendium of medicine, the ornament of the lore of therapeutics.

1.5.24

Having studied it properly, the wise man will attain success.

1.5.2

Thus in the compendium of medicine, the second chapter, entitled the Summary of Therapeutics.

1.6.1

The rule for the instruction of a physician: / Now I shall explain the sequence of treatment for diseases; / the wise man who knows it properly is honoured by the best of kings.

1.6.2

Having understood the origin of a disease and the treatment of diseases, / having understood the countermeasure, a physician should counter [it] appropriately.

1.6.3

Having observed the region, the season, the age, the digestive fire, suitability, constitution, the medicament, / the body, mental strength, and the strength of the disease, he should carry out the treatment.

1.6.4

There will be the attainment of virtue, wealth, and pleasure through the proper tending of the sick; / when he does not practice it, then there is his own ruin.

1.6.5

Discerning the true nature of the disease and restraining the pain— / this is the physician’s physician-hood; the physician is not the lord of lifespan.

1.6.6

Treatment is indeed twofold: pacifying and aggravating pains; / having understood it in this manner, the discerning, learned man should undertake the treatment.

1.6.7

The physician is also to be understood as twofold regarding the disorder and the indicated disease; / the physician who knows proper regimen and improper regimen is declared to be twofold.

1.6.8

Through proper regimen there is pacification; through improper regimen there is aggravation; / knowing this thus, a good physician should carry out the pacifying treatment.

1.6.9

Curable, incurable, manageable, and curable with difficulty— / disease is declared to be fourfold by good physicians learned in the treatises.

1.6.10

Diseases which are curable, by [improper] treatment, pass into manageability; / and the manageable ones pass into incurability with curable difficulty, O son.

1.6.11

Severe diseases arise; those curable with difficulty indeed die. / Knowing the fourfold disease in this manner, he should carry out the treatment.

1.6.12

Humours aggravated through treatment become difficult, and pass into manageability; / manageable ones come to curability, or certainly become curable with difficulty.

1.6.13

One who is easily curable may quickly become healthy through treatments by the wise; / knowing the discernment between curable and incurable, and likewise the application [of therapy],

1.6.14

when a disease has become curable, he should not leave a remnant of the humour; / even with a remnant of a humour, trouble may arise; therefore he should eradicate it with effort.

1.6.15

Just as it might be corrupted by time, just as a minute spark of fire [spreads], / so a disease, having received treatment [incompletely], though slight, may become much more terrible.

1.6.16

So when there is a remnant of a humour, it pacifies only slightly; / if by fate it becomes corrupted, it is like a fire provoked intensely.

1.6.17

Just as a fire, having reached a pile of wood from afar, becomes more terrible, / so through contact with unwholesome regimen a disease becomes more terrible.

1.6.18

Through decoctions, fruits, powders, boluses, electuaries, and unctuous enemas, / all treatments become utterly futile, and the disease does not subside.

1.6.19

Knowing thus, the cause for the pacification of disease in a physician / should always be done with non-excess, by which the disease is calmed.

1.6.20

Having understood the strength of the humours, the wise man should employ fasts; / while the humour exists, even numerous fasts do not lead to fault.

1.6.21

First the digestive fire digests food; when food is depleted, the humours; / when humours are depleted, the bodily tissues; when bodily tissues are depleted, the vital breaths.

1.6.22

Having understood the strength and weakness of the disease, and whether it is with raw toxins (sāma) or without raw toxins (nirāma), / then, when it is with raw toxins, digestion [of toxins] is appropriate; when it is without raw toxins, the adoption of wholesome regimen.

1.6.23

Having thoroughly observed whether it is with raw toxins, without raw toxins, easily curable, and the pains, [and then observing] the destruction of the pains— / this is the essence of the entire medical treatise; for the physician does not bestow life or strength.

1.6.23.p1

The physician is not capable of giving happiness or sorrow to a man;
the ripening of a creature's past deeds alone in this world is for happiness and for sorrow.

1.6.24

Therefore the clever physician, an abode and receptacle of intellect, is capable here of destroying diseases that are the cause of human sorrow; / another is a physician in name only.

1.6.25

The one who, having acquired proper knowledge of pains and knowing the restraint of the humours, / knows what is to be rejected and what is curable, he is a physician.

1.6.26

An ascetic, a brāhmaṇa, women, or a child, / or a poor man, a weak man, a wise man, or a scholar,

1.6.27

a great-souled man, a learned priest, a virtuous man, a helpless man destitute of kin— / these, when seized by disease, he should treat especially.

1.6.28

A king, a very wealthy man, a provincial ruler, and an army commander / are to be treated; there will be the accomplishment of wealth; money is to be taken, and there is no fear.

1.6.29

The middle class of merchants, a family priest, brāhmaṇas, and so forth, / a court bard, or a chief of courtesans are especially to be treated; / and when these are seized by disease, treatment brings renown.

1.6.30

A hunter, a thief, a barbarian, an arsonist, and a fisherman,

1.6.31

one who is full of hatred, a village chief, a harlot, and a meat-seller —
when these are afflicted by disease, he should by no means treat them.

1.6.32

From these [persons] there is no achievement of self-interest, no benefit, no auspicious good; / the physician who derives livelihood from them incurs fault.

1.6.33

Having understood this, an excellent physician should then undertake treatment: / success in dharma, wealth, and desire, and renown in the world follow.

1.6.33.p1

He who holds in his heart, even for a moment, this investigation into the physician's science, endowed with many varieties,

1.6.34

becomes capable of destroying the host of diseases, his fame known and spotless, worshipped by kings.

1.6.3-2

Thus ends the third chapter, named 'The Rule for the Physician's Instruction', in the late [section] of Hārīta spoken by Ātreya.

1.7.1

Now, the strength and weakness of region and time. / I shall now set forth the strength and weakness of region and time, / homologation, the constitution of the body, and the differentiation of digestive fires.

1.7.2

Region is to be understood as threefold: wetlands, arid lands, / and common lands; these are to be known particularly by the wise.

1.7.3

Where there are abundant auspicious rivers, enriched with charming water, lakes and ponds, soil abundant with green grass, / lovely with rice paddies of green kuśa-grass and water, where people long for the brilliance of the sun's rays;

1.7.4

where sugarcane, rich in heavy and sweet tastes, appears ever moist, with broths of rice and wheat producing various complexions; / where kapha and wind are aggravated in human beings due to the enjoyment of sweet tastes: that is a wetland region.

1.7.4.p1

Vast mountains, rough, harsh, and strewn with thorns,
mirages in every direction, trees with withered leaves,

1.7.5

earth filled with dust under exceedingly harsh sunbeams, / pools devoid of water, and an abundance of well water;

1.7.6

consequently, cows and buffaloes feed on tasteless crops, and dryness thoroughly arises in the bodily fluid and flesh; / again, where cold-season winds blow, rice crops and sugarcane do not thrive, and bile in the blood quickly becomes aggravated: [that is an arid region].

1.7.7

Or having a hundred qualities of both, not excessively dry, not unctuous, not predominantly rough, and surrounded by thorns, / filled with water, neither excessively cold nor hot, endowed with balanced natures: know this as the common [region].

1.7.8

Time is to be known as threefold: past, future, / and the third is the present; hear its characteristics as I speak.

1.7.9

Time drives the world, time drives the universe, / time impels everything; therefore it is designated as time.

1.7.10

All gods, seers, siddhas, and kinnaras are subject to time; / for time is the divine Lord, the Supreme Deity in visible form.

1.7.11

The creator, sustainer, and destroyer, that time is equal everywhere; / by time the universe is impelled; therefore it is designated as time.

1.7.12

That by which origination arises, by which every unit of time is fashioned, / time, endowed with existence, is the cause of the origination of the world.

1.7.13

That which observes deeds, being dominant in the present, / is also to be known as the instigator, time acting in accordance with circumstances.

1.7.14

That by which [everything] goes under the sway of death, by which what was created goes to dissolution, / is also to be understood as the destroyer: time intent upon reckonings.

1.7.15

Time creates creatures, time destroys living beings; / time sleeps, time wakes; for time is difficult to surpass.

1.7.16

In time the gods perish, in time the asuras and serpents; / kings and all living creatures—everything perishes in time.

1.7.17

Beyond the three times, it is to be known as adventitious, devoid of action, / yet subtle, omnipresent to all, more manifest and unmanifest, auspicious.

1.7.18

Likewise, these three times are recognized, namely rainy, cold, and hot; / and three others are also to be known: sunrise, midday, and sunset.

1.7.19

Rainy, autumn, early winter, late winter, spring, / and summer are to be known in succession; thus six seasons are remembered.

1.7.20

I shall explain them separately according to the distinctions of the sun's course, / understanding aggravation and pacification; two solstices are remembered by the wise.

1.7.21

One is the southern solstice, and the second is the northern solstice; / the rainy season, autumn, and early winter fall within the southern solstice.

1.7.22

Late winter, spring, and summer belong to the northern solstice; / when the sun's course is southern, then the earth has lunar properties.

1.7.23

The water produced is cold, and coldness arises there; / sweet, bitter, and especially astringent tastes are strong.

1.7.24

The homologation of living beings is incomparable, and medicinal plants possess potency; / mountains have moisture, and the directions are exceedingly cold.

1.7.25

The entire earth has dampness, hence it is moist and frothy; / how could one treat pitta? It becomes aggravated and dissolves.

1.7.26

Therefore, it is pacified by treatment through opposite measures; / when the sun's course is northern, then the sun is the lord of waters.

1.7.27

Therefore intense hot qualities arise that cause internal burning; / forests and groves are dried up by the webs of the sun's harsh rays.

1.7.28

The entire earth, the directions, and the tastes in drinks and foods are dried up; / sour, pungent, and alkaline tastes become strong and cause internal burning.

1.7.29

Therefore pitta is aggravated, commingled with blood; / the juice of medicinal plants is dried up, as is the milk of cows.

1.7.30

The strength of living creatures is slight, and kapha scarcely arises; / it is seen in spring, and it goes to pacification of its own accord.

1.7.31

Having understood this correctly, an intelligent physician should carry out all treatment.

1.7.32

The skies are crowded with water from dense rain-clouds, filled with the finest water everywhere, / the intermediate and cardinal directions bring heady breezes, and the earth is filled with delighted worms and insects.

1.7.33

The earth is bright green with dark-blue crops, canals are flooded with water and bowed down; / the excellent earth is adorned with indragopa insects and embellished with the ornament of mud.

1.7.34

The mountain has sprouting mango shoots, or the forest shines with sweet cooing; / bees and peacocks [rejoice at] the rumbling of the cloud, and all living beings gain strength.

1.7.34.p1

The peacock cries in the forest, and the lakes are filled with turbid water;
swans depart for Lake Mānasa, and lotus flowers wither;

1.7.35

the caves and chasms of the great mountains resound with thundering clouds, covered with dark crops; / thus shines the rainy season, aggravating wind, yet bringing prosperity.

1.7.36

There is a slight sprouting within the womb [of the earth], crops attain firmness; / the night has abundant crops, and autumn is repeatedly filled with water.

1.7.37

Rivers are swollen with water, and trees on the banks are uprooted, broken, and fallen; / water flows in every direction from channels and springs.

1.7.38

Clouds bear rain, trees are abundant, and thunder is deep; / thus endowed with qualities is the rainy season according to those skilled in seasons.

1.7.39

Therefore wind and kapha become severely aggravated in men; / knowing this, the best of physicians should undertake treatment in it:

1.7.40

Sudation, massage, a wholesome regimen, and dwelling where there is no draught are commended, / delighting in fair women is praised, as is the gradual exertion of physical exercise.

1.7.41

Pungent, sour, alkaline, and well-flavored substances that dispel wind and kapha should be consumed; / here the non-unctuous enema procedure dispels diseases of kapha and wind.

1.7.41.p1

The clouds have a brilliance resembling sunstones, discharging little rain and making little sound;
The waters are adorned with flocks of geese and clusters of water-born flowers, and the lotus-ponds are beautiful;

1.7.42

The moonlight is delightful, spotlessly bright with the moon's intense yet gentle rays; / variegated and possessing the good taste of waters cooked by the heat, the lotus pond becomes pure.

1.7.43

There, regarding what is cool and relating to age, suitability is seen for one whose pitta and blood are aroused; / and here cool wholesome regimen is prescribed for man, though arising somehow from the three [doṣas].

1.7.44

Boiled milk and sugar are wholesome; resorting to moonlight at night, / delight with a dark young maiden is praised, and pure curd in the morning.

1.7.45

Exhausted by the joy of embracing a desirable woman, with hair cooled by the head-hairs [or: cooling on his head], / he should make use of sandalwood and the like; aggravation is observed in autumn; / such pacification is taught for the autumn aggravation of pitta.

Linked texts (1)

Hārītasaṃhitā — Hārīta, Sanskrit

Hārīta's Compendium of Medicine 1

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