Vajeekarana Vidhi Adhyaya (Virilification Remedy)

The fortieth chapter of Uttara Sthanam of Ashtanga Hridayam is called as ‘Vajikarana Vidhi’. This chapter offers with the reason of ‘Virilification therapy’.

The matters coated on this chapter embrace –

• Definition and advantages of Vajikarana
• Appraisal of Brahmacharya – celibacy
• Vajikarana – protects the physique from losing
• Different advantages of Vajikarana
• Simily to clarify ‘man with no children’
• Appraisal of kid
• Situations to manage Vrushya (aphrodisiac)
• Shara-ikshumuladi Ghrita
• Vidaryadi Ghrita
• Atmaguptadi Yoga
• Tila-bastanda Yoga
• Vidaryadi Churna
• Krishna-Dhatriphala Yoga
• Use of Yashtimadhu
• Use of Kulira Shringi
• Use of Payasya
• Svayamgupta Bijadi and Ucchatadi Churna
• Use of Dadhisara
• Shvadamstradi Churna
• Definition of Vrishya
• Preparation for copulation
• Satisfying sensual pleasures
• Girls – an abode of all senses
• Traits of a lady who’s the most effective aphrodisiac
• Raticharya – actions of intercourse
• Completely different sorts of issues which act as aphrodisiac
• Options of beloved lady who act as aphrodisiac
• Different properties of aphrodisiacs
• Agryasangraha – group of finest issues
• Agnivesha clearing his doubts with Atreya
• Atreya’s reply to Agnivesha
• Daiva Iccha – God’s will
• Nice effort in remedy can keep away from untimely demise
• Therapies performed with approval of scriptures
• Function of 4 limbs in efficient remedy of illnesses
• Science of drugs – as each nectar and poison
• Significance of figuring out philosophy and ethics behind the texts of medical science
• Appraisal of noble and devoted physicians
• Origin of this textual content
• Advantages of this textual content
• Results of not having healthful information of scriptures
• Name for avoiding stubbornness and egoism in appreciating scriptures
• Significance of authors of scriptures
• Enchantment for casting away jealousy in opposition to texts and authors
• Enchantment to respect all good texts
• Ashtanga Hridaya is the guts of literature of Ayurveda – the essence

Pledge by the creator(s)

अथातो वाजीकरणविधिमध्यायं व्याख्यास्याम: ।
इति ह स्माहुरात्रेयादयो महर्षय: ।
After having provided prayers to the God, henceforth we’re going to clarify the chapter pertaining to the reason of ‘Virilification therapy’. Thus, say (pledge) Atreya and different sages.

Definition and advantages of Vajikarana

वाजीकरणमन्विच्छेत्सततं विषयी पुमान् ।
तुष्टिः पुष्टिरपत्यं च गुणवत्तत्र संश्रितम् ॥ १ ॥
अपत्यसन्तानकरं यत्सद्यः सम्प्रहर्षणम् ।
वाजीवातिबलो येन यात्यप्रतिहतोऽङ्गनाः ॥ २ ॥
भवत्यतिप्रियः स्त्रीणां येन येनोपचीयते ।
तद्वाजीकरणं तद्धि देहस्योर्जस्करं परम् ॥ ३ ॥
Man who’s searching for pleasure ought to resort to vajikarana (virilification) remedy consistently. It bestows contentment, nourishment, youngsters of fine qualities, continuity of progeny and nice happiness instantly. That (drugs or remedy) by which the person turns into unaffected whereas copulating with the lady with nice energy like a horse, by which he turns into beloved of girls and by which the physique of the individual will get nourished is named vajikarana. It’s the finest promoter of energy and vigor of the physique.

Appraisal of Brahmacharya: Celibacy

धर्म्यं यशस्यमायुष्यं लोकद्वयरसायनम् ।
अनुमोदामहे ब्रह्मचर्यमेकान्तनिर्मलम् ॥ ४ ॥
We approve celibacy; which is the reason for righteousness, success in life, lengthy life, good for each the worlds/lives (the current and future lives) and all the time pure.

Vajikarana: Protects the physique from losing

अल्पसत्त्वस्य तु क्लेशैर्बाध्यमानस्य रागिणः ।
शरीरक्षयरक्षार्थं वाजीकरणमुच्यते ॥ ५ ॥
For many who are of weak thoughts, those that are affected by miseries, and those that are troubled by illnesses, vajikarana (virilifactory recipes/aphrodisiac recipes) will probably be described to stop the losing of their physique.

Different advantages of Vajikarana

कल्यस्योदग्रवयसो वाजीकरणसेविनः ।
सर्वेष्वृतुष्वहरहर्व्यवायो न निवार्यते ॥ ६ ॥
Those that are robust, who’re of their youth, and who devour aphrodisiac recipes, needn’t keep away from copulation on a regular basis in all seasons.

Oleation, purification and different pre-Vajikarana procedures

अथ स्निग्धविशुद्धानां निरूहान् सानुवासनान् ।
घृततैलरसक्षीरशर्कराक्षौद्रसंयुतान् ॥ ७ ॥
योगविद्योजयेत्पूर्वं क्षीरमांसरसाशिनाम् ।
ततो वाजीकरान् योगान् शुक्रापत्यबलप्रदान् ॥ ८ ॥
The individual must be administered oleation, purification, decoction enema, lubricating enema and many others., together with ghee, oil, meat juice, milk, sugar and honey adopting correct process; meals must be milk, meat soup and boiled rice and many others., after these therapies, he must be requested to devour vajikara recipes which provides energy to the semen and the offspring.

Simily to clarify ‘man with no children’

अच्छायः पूतिकुसुमः फलेन रहितो द्रुमः ।
यथैकश्चैकशाखश्च निरपत्यस्तथा नरः ॥ ९ ॥
Thus, a person with out youngsters is sort of a tree which has no shade, bearing flowers of foul odor, and never bearing fruits, standing alone and never having branches.

Appraisal of kid

स्खलद्गमनमव्यक्तवचनं धूलिधूसरम् ।
अपि लालाविलमुखं हृदयाह्लादकारकम् ॥ १० ॥
अपत्यं तुल्यतां केन दर्शनस्पर्शनादिषु ।
किं पुनर्यद्यशोधर्ममानश्रीकुलवर्धनम् ॥ ११ ॥
Stumbling Stroll, incomplete speech, physique coated with mud, mouth/face soiled with saliva, regardless of all these, the offspring is gladdening to the guts; which different factor is the same as it in its sight, contact and many others. which is the same as it in enhancing the fame, righteousness, status, wealth, dignity and lineage of the household.

Situations to manage Vrushya (aphrodisiac)

शुद्धकाये यथाशक्ति वृष्ययोगान् प्रयोजयेत् ।
Aphrodisiac recipes must be administered after purifying the physique and contemplating one’s energy.

Shara ikshumuladi Ghrita

शरेक्षुकुशकाशानां विदार्या वीरणस्य च ॥ १२ ॥
मूलानि कण्टकार्याश्च जीवकर्षभकौ बलाम् ।
मेदे द्वे द्वे च काकोल्यौ शूर्पपर्ण्यौ शतावरीम् ॥ १३ ॥
अश्वगन्धामतिबलां आत्मगुप्तां पुनर्नवाम् ।
वीरां पयस्यां जीवन्तीमृद्धिं रास्नां त्रिकण्टकम् ॥१४॥
मधुकं शालिपर्णीं च भागांस्त्रिपलिकान् पृथक् ।
माषाणामाढकं चैतद्द्विद्रोणे साधयेदपाम् ॥ १५ ॥
रसेनाढकशेषेण पचेत्तेन घृताढकम् ।
दत्त्वा विदारीधात्रीक्षुरसानामाढकाढकम् ॥ १६ ॥
घृताच्चतुर्गुणं क्षीरं पेष्याणीमानि चावपेत् ।
वीरां स्वगुप्तां काकोल्यौ यष्टीं फल्गूनि पिप्पलीम् ॥१७॥
द्राक्षां विदारीं खर्जूरं मधुकानि शतावरीम् ।
तत्सिद्धपूतं चूर्णस्य पृथक् प्रस्थेन योजयेत् ॥ १८ ॥
शर्करायास्तुगायाश्च पिप्पल्याः कुडवेन च ।
मरिचस्य प्रकुञ्चेन पृथगर्धपलोन्मितैः ॥ १९ ॥
त्वगेलाकेसरैः श्लक्ष्णैः क्षौद्रद्विकुडवेन च ।
पलमात्रं ततः खादेत्प्रत्यहं रसदुग्धभुक् ॥ २० ॥
तेनारोहति वाजीव कुलिङ्ग इव हृष्यति ।
śara – Saccharum munja, ikṣu – Saccharum officinarum, kuśa – Desmostachya bipinnata, kāśa – Saccharum spontaneum, vidārī – Pueraria tuberosa, and vīraṇa – Vetiveria zizoanioides root of above herbs; and kaṇṭakārī – Solanum xanthocarpum, jīvaka – Malaxis acuminata, ṛṣabhaka – Manilkara hexandra, balā – Sida cordifolia, mede dve – the 2 meda – Meda – Polygonatum cirrhifolium , Mahameda – Polygonatum verticillatum, two kakoli- Kakoli – Fritillaria roylei, Kshira Kakoli – Roscoea purpurea, śūrpaparṇyau – two shurpaparni – Mudgaparni – Phaseolus trilobus, Mashaparni – Teramnus labialis, śatāvarīm – Asparagus racemosus, aśvagandha – Withania somnifera, atibalāṃ – Abutilon indicum, ātmaguptāṃ – Mucuna pruriens, punarnavām – Boerhavia diffusa, vīrāṃ – Asparagus racemosus, payasya – Impomoea paniculata, jīvantīṃ – Leptadenia reticulata, ṛddhiṃ – Habenaria intermedia, rāsnāṃ – Pluchea lanceolata, trikaṇṭakam – Tribulus terrestris, madhuka – Glycyrrhiza glabra and śāliparṇīṃ – Desmodium gangeticum every three pala (144 grams) and māṣa – Vigna mungo one adhaka (3.072 Kg) are boiled in two drona (24.456 litres) of water and decoction diminished to 1 adhaka (3.072 litres). This must be cooked after including one adhaka (3.072 Kg) every of ghrita (ghee); juice of vidārī – Pueraria tuberosa, dhātrī – Emblica officinalis and Saccharum officinarum each adhaka (3.072 Kg); cow milk 4 occasions the amount of ghee must be combined totally and the paste of the under mentioned must be added vīrāṃ – Asparagus racemosus, svaguptāṃ – Mucuna pruriens, kākolyau – each the kakoli-
Kakoli – Fritillaria roylei, Kshira Kakoli – Roscoea purpurea, yaṣṭīṃ – Glycyrrhiza glabra, phalgū – Ficus carica, pippalī – Piper longum, drākṣā – Vitis vinifera, vidārīṃ – Pueraria tuberosa, kharjūra – Pheonix dactylifera, madhukāni – Glycyrrhiza glabra, śatāvarī – and Asparagus racemosus, each prastha (768 grams) and medicated ghee ready. After it cools, it’s filtered and good powder of sugar, tugā – Bambusa bambos and pippali – Piper longum each kudava (3.072 Kg), marica – Piper nigrum one prakuncha (48 grams) and every half pala (24 grams) of tvak – Cinnamomum zeylanica, elā – Elettaria cardamomum, and kesara – Mesua ferrea and honey two kudava (6.144 Kg) are all added and preserved. Consumed in doses of 1 pala (48 grams) each day; being on weight loss plan of meat juice and milk, the individual mounts on the lady like a horse and copulates / will get sexually aroused like a sparrow.

Vidaryadi Ghrita

विदारीपिप्पलीशालिप्रियालेक्षुरकाद्रजः ॥ २१ ॥
पृथक् स्वगुप्तामूलाच्च कुडवांशं तथा मधु ।
तुलार्धं शर्कराचूर्णात्प्रस्थार्धं नवसर्पिषः ॥ २२ ॥
सोऽक्षमात्रमतः खादेत्यस्य रामाशतं गृहे ।
Powder of vidārī – Pueraria tuberosa, pippalī – Piper longum, śāli – rice, priyāla – Buchanania lanzan, ikṣurakāt pṛthak – Asteracantha longifolia and root of svaguptā – Mucuna pruriens each kudava (192 grams), additionally honey one kudava (192 grams), powder of sugar half-tula (2.4 Kg), recent ghee half- prastha (384 grams) (are all cooked to kind a medicated ghee). It must be consumed within the dose of 1 aksha (12 grams) by the one who has 100 girls in his home.

Atmaguptadi Yoga

सात्मगुप्ताफलान् क्षीरे गोधूमान् साधितान् हिमान् ॥ २३ ॥
माषान् वा सघृतक्षौद्रान् खादन् गृष्टिपयोऽनुपः ।
जागर्ति रात्रिं सकलामखिन्नः खेदयन् स्त्रियः ॥ २४ ॥
Fruits of ātmaguptā – Mucuna pruriens together with wheat flour or flour of māṣān vā – Vigna mungo cooked properly, with cow milk, made chilly and added with ghee and honey and consumed adopted by consuming of gristipaya (milk of the cow which has delivered inside every week), retains awake all by the night time with out fatigue however inflicting exhaustion to the lady.

Tila bastanda Yoga

बस्ताण्डसिद्धे पयसि भावितानसकृत्तिलान् ।
यः खादेत्ससितान् गच्छेत्स स्त्रीशतमपूर्ववत् ॥ २५ ॥
He who consumes white tila – Sesamum indicum, soaked in milk, repeatedly boiled with the testes of the goat; copulates with hundred girls as by no means earlier than.

Vidaryadi Churna

चूर्णं विदार्या बहुशः स्वरसेनैव भावितम् ।
क्षौद्रसर्पिर्युतं लीढ्वा प्रमदाशतमृच्छति ॥ २६ ॥
Powder of vidāri – Pueraria tuberosa, soaked many occasions in its personal recent juice and consumed, combined with honey and ghee, makes the individual get pleasure from hundred girls

Krishna Dhatriphala Yoga

कृष्णाधात्रीफलरजः स्वरसेन सुभावितम् ।
शर्करामधुसर्पिर्भिर्लीढ्वा योऽनु पयः पिबेत् ॥ २७ ॥
स नरोऽशीतिवर्षोऽपि युवेव परिहृष्यति ।
kṛṣṇā – Piper nigrum and dhātrīphala –
fruits of Emblica officinalis, powder of above two herbs soaked properly (many occasions) in its personal juice and licked combined with sugar, honey and ghee, adopted by consuming of milk; such a person although aged eighty years, copulates like a youth.

Use of Yashtimadhu

कर्षं मधुकचूर्णस्य घृतक्षौद्रसमन्वितम् ॥ २८ ॥
पयोऽनुपानं यो लिह्यान्नित्यवेगः स ना भवेत् ।
He who licks one karsha (12 grams) of powder of madhuka – Glycyrrhiza glabra added with ghee and honey adopted by consuming milk, stays highly effective all the time.

Use of Kulira Shringi

कुलीरशृङ्ग्या यः कल्कमालोड्य पयसा पिबेत् ॥ २९ ॥
सिताघृतपयोऽन्नाशी स नारीषु वृषायते ।
He who consumes the paste of kulīra śṛṅgyā – Pistacia chinensis, dissolved in milk and partakes meals together with sugar, ghee and milk behaves like a bull with a lady.

Use of Payasya

यः पयस्यां पयःसिद्धां खादेन्मधुघृतान्विताम् ॥ ३० ॥
पिबेद्बाष्कयणं चानु क्षीरं न क्षयमेति सः ।
He who consumes payasyāṃ – Lilium polyphyllum, cooked in milk and added with honey and ghee adopted by consuming of bakshkaayana kshira (milk of a cow which has delivered the calf earlier than one yr) doesn’t have lower (of semen).

Svayamgupta Bijadi Churna and Ucchatadi Churna

स्वयंगुप्तेक्षुरकयोर्बीजचूर्णं सशर्करम् ॥ ३१ ॥
धारोष्णेन नरः पीत्वा पयसा रासभायते ।
उच्चटाचूर्णमप्येवं शतावर्याश्च योजयेत् ॥ ३२ ॥
Powder of seeds of svayaṃgupta – Mucuna pruriens and ikṣurakayo: – Asteracantha longifolia added with sugar, consumed with heat milk makes the individual act like a donkey (throughout copulation). In the identical method, the powder of uccaṭā śatāvaryā: – Blepharis linariifolia or Asparagus racemosus might also be used.

Use of Dadhisara

चन्द्रशुभ्रं दधिसरं ससिताषष्टिकौदनम् ।
पटे सुमार्जितं भुक्त्वा वृद्धोऽपि तरुणायते ॥ ३३ ॥
Dadhisara (stable a part of curd) white just like the moon, combined to the boiled shastika rice, added with sugar, pressed with clear material; by consuming this, even an aged man turns into a youth.

Shvadamstradi Churna

श्वदंष्ट्रेक्षुरमाषात्मगुप्ताबीजशतावरीः ।
पिबन् क्षीरेण जीर्णोऽपि गच्छति प्रमदाशतम् ॥ ३४ ॥
Powder of śvadaṃṣṭra – Tribulus terrestris, ikṣura – Asteracantha longifolia, māṣa – Vigna mungo, seeds of ātmaguptā bīja – Mucuna pruriens and śatāvarī – Asparagus racemosus added to take advantage of and consumed jīrṇo api gacchati – makes even an outdated man go to (copulate) hundred girls.

Definition of Vrishya

यत्किञ्चिन्मधुरं स्निग्धं बृंहणं बलवर्धनम् ।
मनसो हर्षणं यच्च तत्सर्वं वृष्यमुच्यते ॥ ३५ ॥
Any substance which is nice, unctuous, stoutening the physique, growing energy and pleasing to the thoughts; all of them are known as as vrishya (aphrodisiac).

Preparation for copulation

द्रव्यैरेवं विधैस्तस्माद्दर्पितः प्रमदां व्रजेत् ।
आत्मवेगेन चोदीर्णः स्त्रीगुणैश्च प्रहर्षितः ॥ ३६ ॥
Fortified by substances of those properties, stimulated by his personal urge and getting happy with the female qualities, the person ought to copulate with the lady.

Satisfying sensual pleasures

सेव्याः सर्वेन्द्रियसुखा धर्मकल्पद्रुमाङ्कुराः ।
विषयातिशयाः पञ्च शराः कुसुमधन्वनः ॥ ३७ ॥
All of the (5) sensory pleasures must be loved to the utmost for the pleasure of the sense organs; they’re the sprouts of kalpa vriksha (tree that makes us notice our want) known as dharma (righteousness) and the 5 arrows of the cupid.

Girls: An abode of all senses

इष्टा ह्येकैकशोऽप्यर्था हर्षप्रीतिकराः परम् ।
किं पुनः स्त्रीशरीरे ये सङ्घातेन प्रतिष्ठिताः ॥ ३८ ॥
Every one of many objects of the sense organs yields happiness and love, what to say when all of them togetherly current within the physique of girls.

Traits of a lady who’s the most effective aphrodisiac

नामापि यस्या हृदयोत्सवाय यां पश्यतां तृप्तिरनाप्तपूर्वा ।
सर्वेन्द्रियाकर्षणपाशभूता कान्तानुवृत्तिव्रतदीक्षिता या ॥ ३९ ॥
कलाविलासाङ्गवयोविभूषा शुचिः सलज्जा रहसि प्रगल्भा ।
प्रियंवदा तुल्यमनःशया या सा स्त्री वृष्यत्वाय परं नरस्य ॥ ४० ॥
The very listening to of her title is gladdening to the guts (thoughts), her sight is satisfying as by no means earlier than, she is the thread of attraction of all of the sense organs, who considers it her obligation to observe her husband, who’s adorned with the information of wonderful arts, lovely physique and younger age, who’s clear, bashful, expert in intercourse, who speaks lovingly and equals the thoughts born God (cupid); such a lady is the most effective aphrodisiac for man.

Raticharya: Actions of intercourse

आचरेच्च सकलां रतिचर्यां कामसूत्रविहितामनवद्याम् ।
देशकालबलशक्त्यनुरोधाद्वैद्यतन्त्रसमयोक्त्यविरुद्धाम् ॥ ४१ ॥
One ought to observe all actions of intercourse play, that are extolled in a faultless method within the (texts of) science of erotics, that are applicable to the nation, time, energy and capability of the individual and which aren’t reverse to the foundations of the science of drugs must be resorted to.

Completely different sorts of issues which act as aphrodisiacs

अभ्यञ्जनोद्वर्तनसेकगन्धस्रक्चित्रवस्त्राभरणप्रकाराः ।
गान्धर्वकाव्यादिकथाप्रवीणाः समस्वभावा वशगा वयस्याः ॥ ४२ ॥
दीर्घिका स्वभवनान्तनिविष्टा पद्मरेणुमधुमत्तविहङ्गा ।
नीलसानुगिरींकूटनितम्बे काननानि पुरकण्ठगतानि ॥ ४३ ॥
दृष्टिसुखा विविधा तरुजातिः श्रोत्रसुखः कलकोकिलनादः ।
अङ्गसुखर्तुवशेन विभूषा चित्तसुखः सकलः परिवारः ॥ ४४ ॥
ताम्बूलमच्छमदिरा कान्ता कान्ता निशा शशाङ्काङ्का ।
यद्यच्च किञ्चिदिष्टं मनसो वाजीकरं तत्तत् ॥ ४५ ॥
Anointing, massaging and bathing of the physique, carrying completely different sorts of gorgeous aromatic garlands, costume and jewels; related to associates of comparable nature (as of himself), properly versed in music, poetry, storytelling, and who’re obedient attending on him; an elongated pond situated inside his personal home filled with lotus, bees and buzzing birds intoxicated by the nectar of these flowers or sojourn within the inexperienced forests on the slopes of the mountain ranges, completely different species of bushes offering happiness to the attention, the nice be aware of the cuckoo gladdening to the ears, the local weather of the season nice to the physique, and all of the attendants and others offering for happiness of the thoughts; betel chewing, wine and madira (one other form of wine), lovely spouse on his lap, within the night time shining by moonlight, these and another factor additionally which is desired by the thoughts are aphrodisiacs.

Options of beloved lady who act as aphrodisiac

मधु मुखमिव सोत्पलं प्रियायाः कलरणना परिवादिनी प्रियेव ।
कुसुमचयमनोरमा च शय्या किसलयिनी लतिकेव पुष्पिताग्रा ॥ ४६ ॥
The face of the beloved girl is just like the utpalaṃ – Nymphaea stellata with madhu (lily flower filled with nector), her voice comfortable like musical notes of the lute, on her mattress, the gathering of flowers unfold elegantly, and she or he is sort of a creeper with flowers.
Different properties of aphrodisiacs

देशे शरीरे च न काचिदर्तिरर्थेषु नाल्पोऽपि मनोविधानः ।
वाजीकराः सन्निहिताश्च योगाः कामस्य कामं परिपूरयन्ति ॥ ४७ ॥
Although there isn’t a ache/discomfort/displeasure both within the nation (habitat) or the physique, not any deficiency in wealth nonetheless psychological breakdown occurs typically. At the moment these aphrodisiac recipes assist to fulfill the wishes of lust.

Agryasangraha: Group of finest issues

मुस्ता पर्पटकं ज्वरे तृषि जलं मृद्भृष्टलोष्टोद्भवं
लाजाश्छर्दिषु बस्तिजेषु गिरिजं मेहेषु धात्रीनिशे |
पाण्डौ श्रेष्ठमयोऽभयानिलकफे प्लीहामये पिप्पली,
सन्धाने कृमिजा विषे शुकतरुर्मेदोऽनिले गुग्गुलुः॥४८॥
वृषोऽस्रपित्ते कुटजोऽतिसारे भल्लातकोऽर्शःसु गरेषु हेम ।
स्थूलेषु तार्क्ष्यं कृमिषु कृमिघ्नं शोषे सुरा छागपयोऽथ मांसम् ॥ ४९ ॥
अक्ष्यामयेषु त्रिफला गुडूची वातास्ररोगे मथितं ग्रहण्याम् ।
कुष्ठेषु सेव्यः खदिरस्य सारः सर्वेषु रोगेषु शिलाह्वयं च ॥ ५० ॥
उन्मादं घृतमनवं शोकं मद्यं व्यपस्मृतिं ब्राह्मी ।
निद्रानाशं क्षीरं जयति रसाला प्रतिश्यायम् ॥ ५१ ॥
मांसं कार्श्यं लशुनः प्रभञ्जनं स्तब्धगात्रतां स्वेदः ।
गुडमञ्जर्याः खपुरो नस्यात्स्कन्धांसबाहुरुजम् ॥ ५२ ॥
नवनीतखण्डमर्दितमौष्ट्रं मूत्रं पयश्च हन्त्युदरम् ।
नस्यं मूर्धविकारान् विद्रधिमचिरोत्थितमस्रविस्रावः ॥ ५३ ॥
नस्यं कवलो मुखजान्नस्याञ्जनतर्पणानि नेत्ररुजः ।
वृद्धस्य क्षीरघृते मूर्छां शीताम्बुमारुतच्छायाः ॥ ५४ ॥
समशुक्तार्द्रकमात्रा मन्दे वह्नौ श्रमे सुरा स्नानम् ।
दुःखसहत्वे स्थैर्ये व्यायामो गोक्षुरुर्हितः कृच्छ्रे ॥ ५५ ॥
कासे निदिग्धिका पार्श्वशूले पुष्करजा जटा ।
वयसः स्थापने धात्री त्रिफला गुग्गुलुर्व्रणे ॥ ५६ ॥
वस्तिर्वातविकारान् पैत्तान् रेकः कफोद्भवान् वमनम् ।
क्षौद्रं जयति बलासं सर्पिः पित्तं समीरणं तैलम् ॥ ५७ ॥
इत्यग्र्यं यत्प्रोक्तं रोगाणामौषधं शमायालम् ।
तद्देशकालबलतो विकल्पनीयं यथायोगम् ॥ ५८ ॥

Agryasangraha – group of finest issues –

Enema remedy cures all illnesses brought on by aggravated Vata; purgative remedy cures all of the illnesses of Pitta and emesis remedy cures all of the illnesses born from Kapha. Honey cures Kapha, ghee cures Pitta and oil cures Vata. These chief / finest herbs described to this point, are ample to alleviate/subside/mitigate the illnesses; these must be administered in combos/formulations appropriate and applicable to the habitat, time, season, age and energy of the affected person/his digestive energy and many others.

Agnivesha clearing his doubts with Atreya

इत्यात्रेयादागमय्यार्थसूत्रं तत्सूक्तानां पेशलानामतृप्तः ।
भेडादीनां सम्मतो भक्तिनम्रः पप्रच्छेदं संशयानोऽग्निवेशः ॥ ५९ ॥
Having learnt from Atreya (the preceptor), the meanings of the doctrines (of the kaya chikitsa department of Ayurveda) and being not happy with their appeal, Agnivesha (the chief pupil) bowing with devotion, requested him to clear these doubts, endorsed by Bheda and others (co-pupils).

Agnivesha clearing his doubts with Atreya

दृश्यन्ते भगवन् केचिदात्मवन्तोऽपि रोगिणः ।
द्रव्योपस्थातृसम्पन्ना वृद्धवैद्यमतानुगाः ॥६०॥
क्षीयमाणामयप्राणा विपरीतास्तथाऽपरे ।
हिताहितविभागस्य फलं तस्मादनिश्चितम् ॥ ६१ ॥
किं शास्ति शास्त्रमस्मिन् इति कल्पयतोऽग्निवेशमुख्यस्य ।
शिष्यगणस्य पुनर्वसुराचख्यौ कार्त्स्न्यतस्तत्त्वम् ॥६२॥
Worshipful sir, it’s seen that sufferers who’re self-controlled, outfitted with medicines and attendants of wonderful qualities and who adhere to the directions of the aged physicians, grow to be relieved of the illnesses and of life; so additionally others of reverse nature; therefore the results of the acceptable and the unsuitable half is indefinite. What then is the aim of this science? To this group of pupils lead by Agnivesha, who doubted as above, Punarvasu (Atreya) defined the full secret as follows.

Notes – Although the most effective drugs, nursing care and good remedy by an skilled doctor can be found to some sufferers, nonetheless they don’t get cured of the illnesses. Whereas some others who should not have any of those get cured of the illnesses. This statement made Agnivesha doubt the very want of remedy.

Atreya’s reply to Agnivesha

न चिकित्साचिकित्सा च तुल्या भवितुमर्हति ।
विनाऽपि क्रियया स्वास्थ्यं गच्छतां षोडशांशया ॥६३॥
Remedy and no remedy bhavituṃ arhati na ca – can’t grow to be equal/comparable/identical, even in those that regain their well being with none remedy (they might have regained it even earlier) by the presence of the 16 qualities (4 virtues of every of the 4 limbs of treatment-vide chapter-1 of Sutrasthana).

Atreya’s reply to Agnivesha: limitations of medicines and remedy

आतङ्कपङ्कमग्नानां हस्तालम्बो भिषग्जितम् ।
जीवितं म्रियमाणानां सर्वेषामेव नौषधात् ॥ ६४ ॥
न ह्युपायमपेक्षन्ते सर्वे रोगा न चान्यथा ।
उपायसाध्याः सिध्यन्ति नाहेतुर्हेतुमान् यतः ॥ ६५ ॥
यदुक्तं सर्वसम्पत्तियुक्तयाऽपि चिकित्सया ।
मृत्युर्भवति तन्नैवं नोपायेऽस्त्यनुपायता ॥ ६६ ॥
Medication (medical science) is only a supporting hand to the individual sinking within the quagmire/slush of illnesses/miseries; lifetime of all those that are dieing can’t be resorted to by drugs. All illnesses don’t require remedy; in any other case, all these that are handled correctly don’t get cured, as ‘no cause’ (trigger is unknown) is the trigger for these; your assertion that, “death occurs even when all the requirements are found to be excellent and the treatment very proper” just isn’t so (doesn’t occur so all the time). There is no such thing as a hazard (dangerous impact, danger) from remedy.

Daiva Iccha: God’s will

अपि चोपाययुक्तस्य धीमतो जातु चित्क्रिया ।
न सिध्येद्दैववैगुण्यान्न त्वियं षोडशात्मिका ॥ ६७ ॥
If the remedy performed to an clever individual although correctly deliberate and executed doesn’t succeed, then it is because of disapproval by the God and never involved with the sixteen qualities.

Daiva Iccha: God’s will

कस्यासिद्धोऽग्नितोयादिः स्वेदस्तम्भादिकर्मणि ।
न प्रीणनं कर्षणं वा कस्य क्षीरं गवेधुकम् ॥ ६८ ॥
कस्य माषात्मगुप्तादौ वृष्यत्वे नास्ति निश्चयः ।
विण्मूत्रकरणाक्षेपौ कस्य संशयितौ यवे ॥ ६९ ॥
विषं कस्य जरां याति मन्त्रतन्त्रविवर्जितम् ।
कः प्राप्तः कल्यतां पथ्यादृते रोहिणिकादिषु ॥ ७० ॥
In whom do fireplace and water not trigger sweating and sthambha (stopping/withholding/ and many others.) respectively? (Trigger these in all individuals positively); in whom do milk and gavedhukam – Coix lacryma-jobi not trigger prinana- (satisfaction) and karshana- (emaciation) respectively? Why aphrodisiac property just isn’t current in Vigna mungo and positively current in Atmagupta – Mucuna pruriens? Who can doubtthe property of yava (barley) – Hordeum vulgare to supply (extra of) feces, urine and convulsions? Does visha (poison) get digested (grow to be inactive) with out the (use of) spells and charms? Who acquires well being from rohinika and many others. (an incurable illnesses of the throat) with out the usage of pathya – Terminalia chebula (haritaki/or routine of meals and actions appropriate to the illnesses)?
Be aware- By these examples, the preceptor conveys his opinion that remedy is unquestionably useful.

Nice effort in remedy can keep away from untimely demise

अपि चाकालमरणं सर्वसिद्धान्तनिश्चितम् ।
महताऽपि प्रयत्नेन वार्यतां कथमन्यथा ॥ ७१ ॥
Additional, the existence of premature/untimely demise is unquestionably accepted by all of the science. How else can it’s averted besides by nice effort (of medical remedy)?

Therapies performed with approval of scriptures

चन्दनाद्यपि दाहादौ रूढमागमपूर्वकम् ।
शास्त्रादेव गतं सिद्धिं ज्वरे लङ्घनबृंहणम् ॥ ७२ ॥
For (the mitigation of) burning sensation and many others. the usage of Santalum album, which is in vogue has the approval of the scriptures; (equally) in fever the adoption of each langana (fasting) and brihmana (stoutening/nourishing remedy) (that are in vogue) are accredited by the science (of drugs) itself.

Function of 4 limbs in efficient remedy of illnesses

चतुष्पाद्गुणसम्पन्ने सम्यगालोच्य योजिते ।
मा कृथा व्याधिनिर्घातं विचिकित्सां चिकित्सिते ॥७३॥
With all of the 4 limbs of remedy being in wonderful state, when the remedy has been properly deliberate and administered correctly, its capacity to eradicate the illnesses needn’t be doubted in remedy.

Function of 4 limbs in efficient remedy of illnesses

एतद्धि मृत्युपाशानामकाण्डे छेदनं दृढम् ।
रोगोत्त्रासितभीतानां रक्षासूत्रमसूत्रकम् ॥ ७४ ॥
It’s certain to chop the rope of premature demise and act as a protecting thread to these terrified by illness, although not a thread really.

Science of drugs: As each nectar and poison

एतत्तदमृतं साक्षाज्जगदायासवर्जितम् ।
याति हालाहलत्वं तु सद्यो दुर्भाजनस्थितम् ॥ ७५ ॥
Thus, it (science of drugs) is the nector clearly for the universe to thrust back its exertions (miseries, illnesses); deposited in unsuitable vessels (studied and practiced by unscrupilous individuals) it turns into the highly effective poison instantly (is extra dangerous).

Significance of figuring out philosophy and ethics behind the texts of medical science

अज्ञातशास्त्रसद्भावाञ्छास्त्रमात्रपरायणान् ।
त्यजेद्दूराद्भिषक्पाशान् पाशान् वैवस्वतान् इव ॥७६॥
Those that know solely the (sentences of the) texts of this science, however not the nice intention of it (philosophy and ethics), must be averted from a distance itself by the doctor, pāśān pāśān iva vaivasvatān – similar to avoiding the rope of the Lord of demise (Yamadeva).

Appraisal of noble and devoted physicians

भिषजां साधुवृत्तानां भद्रमागमशालिनाम् ।
अभ्यस्तकर्मणां भद्रं भद्रं भद्राभिलाषिणाम् ॥ ७७ ॥
Let the physicians who apply drugs rightly/honorably grow to be affluent, let those that adhere to the science (together with its philosophy and ethics) grow to be environment friendly; let those that acquire information by fixed apply (sensible work, experimentation and many others.) grow to be skillful; let those that want the nice of all of the residing beings of the world grow to be blessed.

Origin of this textual content

इति तन्त्रगुणैर्युक्तं तन्त्रदोषैर्विवर्जितम् ।
चिकित्साशास्त्रमखिलं व्याप्य यत्परितः स्थितम् ॥७८॥
विपुलामलविज्ञानमहामुनिमतानुगम् ।
महासागरगम्भीरसङ्ग्रहार्थोपलक्षणम् ॥ ७९ ॥
This textual content (Ashtanga Hridaya) endowed with Tantragunas (deserves/virtues of a treatise) and devoid of Tantra doshas (demerits/blemishes) and comprising of all different texts of the science (of drugs), stands equal to them. Following the teachings of nice sages, who possessed limitless and unvitiated information arose the Sangraha (Ashtanga sangraha) which is deep like the nice ocean, this textual content (Ashtanga Hridaya) is an epitome of it.

Origin of this textual content

अष्टाङ्गवैद्यकमहोदधिमन्थनेनयोऽष्टाङ्गसङ्ग्रहमहामृतराशिराप्तः ।
तस्मादनल्पफलमल्पसमुद्यमानां प्रीत्यर्थमेतदुदितं पृथगेव तन्त्रम् ॥ ८० ॥
By churning the nice ocean of the eight branches of medical science, an excellent retailer of nector the Astanga Sangraha was obtained. From that (Ashtanga Sangraha) is born this textual content (Ashtanga Hridaya) individually, vastly useful, which is for satisfying the much less studious.

Origin of this textual content

इदमागमसिद्धत्वात्प्रत्यक्षफलदर्शनात् ।
मन्त्रवत्सम्प्रयोक्तव्यं न मीमांस्यं कथञ्चन ॥ ८१ ॥
Since these (data described on this textual content) are accredited by historic scriptures and since the advantages (accruing by following them) are perceptible (noticeable clearly inside a short while), for use as much like Mantra, with none dialogue (of their efficacy).

Advantages of this textual content

दीर्घजीवितमारोग्यं धर्ममर्थं सुखं यशः ।
पाठावबोधानुष्ठानैरधिगच्छत्यतो ध्रुवम् ॥ ८२ ॥
By finding out, understanding and making use of those tenets (of the textual content day by day), the individual is bound to amass lengthy life, well being, virtuousness, wealth, happiness and fame.

Advantages of this textual content

एतत्पठन् सङ्ग्रहबोधशक्तः स्वभ्यस्तकर्मा भिषगप्रकम्प्यः ।
आकम्पयत्यन्यविशालतन्त्रकृताभियोगान् यदि तन्न चित्रम् ॥ ८३ ॥
By finding out this textual content, the doctor will be capable to perceive the Sangraha (Ashtanga Sangraha), turning into properly versed and dexterous in his skilled work. What’s unusual if he makes others (physicians) who’ve learn nonetheless larger texts tremble (grow to be afraid of)?

Results of not having healthful information of scriptures

यदि चरकमधीते तद्ध्रुवं सुश्रुतादिप्रणिगदितगदानां नाममात्रेऽपि बाह्यः ।
अथ चरकविहीनः प्रक्रियायामक्लिन्नः किमिव खलु करोतु व्याधितानां वराकः ॥ ८४ ॥
He (doctor) who reads solely the Charaka (Samhita), is disadvantaged of even the names of the illnesses that are described by Susrutha (Samhitha) and many others.; and he who’s devoid of (not studied) Charaka (Samhita) turns into inefficient in giving remedy; what good can such an unintelligent man do to the affected person?

Name for avoiding stubbornness and egoism in appreciating scriptures

अभिनिवेशवशादभियुज्यते सुभणितेऽपि न यो दृढमूढकः ।
पठतु यत्नपरः पुरुषायुषं स खलु वैद्यकमाद्यमनिर्विदः ॥ ८५ ॥
He, the cussed idiot, who, full of prejudice, doesn’t respect a textual content despite the fact that it’s properly composed, let him examine with all effort all through his life, the primary medical textual content itself composed by Lord Brahma.

Significance of authors of scriptures

वाते पित्ते श्लेष्मशान्तौ च पथ्यं तैलं सर्पिर्माक्षिकं च क्रमेण ।
एतद्ब्रह्मा भाषतां ब्रह्मजो वा का निर्मन्त्रे वक्तृभेदोक्तिशक्तिः ॥ ८६ ॥
“Oil, ghee and honey are suitable for the mitigation of Vata, Pitta and Kapha respectively”. What (distinction does it make) if this assertion is made both by Brahma or by the son of Brahma? Is there any (particular) energy in phrases which aren’t hymns, when spoken by completely different individuals?

Enchantment for casting away jealousy in opposition to texts and authors

अभिधातृवशात्किं वा द्रव्यशक्तिर्विशिष्यते ।
अतो मत्सरमुत्सृज्य माध्यस्थ्यमवलम्ब्यताम् ॥ ८७ ॥
Is there any particular distinction within the energy (motion) of the herbs, if described by any particular individual? Therefore undertake the center path (avoiding each extremes), casting away the jealousy (prejudice in opposition to Ashtanga Hridaya and its creator).

Enchantment to respect all good texts

ऋषिप्रणीते प्रीतिश्चेन्मुक्त्वा चरकसुश्रुतौ ।
भेडाद्याः किं न पठ्यन्ते तस्माद्ग्राह्यं सुभाषितम् ॥८८॥
If there may be love for the works of sages solely, then why don’t individuals learn the works of Bheda and many others. holding away from the works of Charaka and Sushruta? So, any good phrase (textual content) must be accepted.
Notes- By the above verses, the creator makes an attraction to the students of Ayurveda of his day, to just accept his books as dependable texts of Ayurveda, appropriate for examine. Comparable verses are present in Ashtanga sangraha, additionally. This attraction makes it crucial for us to imagine that Vaghbata had not attained an authoritative standing throughout his lifetime and that his works weren’t accepted as scriptures of Ayurveda. The rationale for this was the robust view among the many tradition-bound/orthodox Ayurveda students of that interval “that the words of Rishi (sages) only are reliable, and Arsha granthas (works written by sages) only are to be studied”. Vagbhata was not Rshi (sage) however a typical man, that too with better leaning in the direction of Buddhism- a non-vedic faith. Therefore Vagbhata inspite of his nice familial fame was not accepted as an authority. This will need to have harm the sentiments of Vagbhata vastly. So, he admonishes those that blindly adhere to the behavior of accepting solely the works of sages although some such works usually are not worthy and of not accepting any work just because it’s written by the frequent man, ignoring its deserves. Therefore his attraction to solid –off prejudices, examine his books and respect their utility.
Vagbhata’s attraction introduced the specified change, although after a while, for we discover Vagbhata and his works being named and referred to by authors later than eighth century A.D.

Ashtanga Hridaya is the guts of literature of Ayurveda: The essence

हृदयमिव हृदयमेतत्सर्वायुर्वेदवाङ्मयपयोधेः ।
कृत्वा यच्छुभमाप्तं शुभमस्तु परं ततो जगतः ॥ ८९ ॥
This Hridaya (Ashtanga Hridaya) is like the guts (essence) of your complete ocean of literature of Ayurveda. From the nice fortune that accrues from it, let the entire world attain happiness.

इति श्री वैद्यपति सिंहगुप्तसूनु श्रीमद्वाग्भटविरचितायामष्टाङ्गहृदयसंहितायां षष्ठे उत्तरस्थाने वाजीकरणविधिर्नाम चत्वारिंशोऽध्याय: ॥ ४० ॥
Thus, ends the chapter- Vajikarana vidhi- the fortieth in Uttarasthana of Ashtanga Hridaya Samhita, composed by Shrimad Vagbhata, son of Shri Vaidyapati Simhagupta.
Thus, ends Vrisha (vajikarana) Chikitsa- eighth department of Ayurveda.
Thus, ends Uttarasthana – the sixth part.
Thus, ends Ashtanga Hridaya Samhita.