literature in ayurveda

7/28/2019 Literature in Ayurveda

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CHARAKA SAMHITACharaka Samhita is a huge treatise on ancient Indian medicine. It contains eight divisions (ashtanga

sthanas) viz., sutra, nidana, vimana, sharia, indriya, chikitsa, kalpa and siddha. Each division is further

divided into numerous chapters; it describes not only the existing knowledge about medicinal aspectsbut also the philosophy and logic behind the medical systems. The present manuscript of Charaka

Samhita has a long history behind it. As stated earlier, it was originally composed by Agnivesa one of the

six students of Atreya, and it embodied the teachings of the latter. Agnivesha's treatise appears to have

been available till the eleventh century, as Chakrapanidatta, its commentator, quotes from it.

With the passage of time, as new knowledge accumulated, it looks; it was felt necessary that Agnivesha

tantra should be revised. This was done by Charaka and the revised edition of Agnivesha tantra came to

be called Charaka Samhita. During the ninth century, Charaka Samhita was again edited and

reconstructed by a Kashmiri Pandit named Dridhabala, son of Kapilabala, a resident of Panchanadapura,

now known as Panjor situated seven miles north of Srinagar . The present form which Charaka Samhita

has was given to it by Dridhabala. He not only added the missing chapters but also edited the whole

samhita.

Charaka Samhita deals elaborately with subjects such as foetal generation and development, anatomy

of the human body, function and malfunction of the body depending upon the equilibrium or otherwise

of the three humours of the body, viz., of vayu, pitta and kapha. It describes etiology, classification,

pathology, diagnosis treatment of various diseases and the science of rejuvenation of the body. It

discusses elaborately the etiology of diseases on the basis of the tridosa theory. It gives a detailed

description of the various diseases including those of the eyes, the female genital organs, normal and

abnormal deliveries and diseases of the children. Charaka's materia medica consists chiefly of vegetable

products though animal and earthy products are also included in it. All these drugs are classified into 50

groups on the basis of their action on the body.

This vast treatise also gives an idea of the various categories of the practitioners of the healing art,specialization in different medical subjects, physicians and their fees, nursing care, centers of medical

learning, schools of philosophy such as Nyaya and Vaiseshika which formed the fundamental basis of

medical theories, medical botany and classification of the animal kingdom, particularly in regard to

properties of their flesh etc. It also describes various customs, tradition, legends, routine of daily life,

habits of smoking and drinking, dress and clothing of the people of that epoch.

Commentary on Charaka Samhita by Chakrapanidatta, called Charaka Tatparya-Tika or Ayurveda

Dipika, done in the 11th

century (1066 A.D.), is very famous.

Charaka Samhita was translated from Sanskrit into Arabic in the beginning of the 8th

century and its

name Sharaka Indianus occurs in the Latin translation of Avicenna, Razes, and Serapion, a translation of

the Karka from Sanskrit into Persian and from Persian into Arabic is mentioned in the Fihrst (finished in

A.D. 987). It is likewise mentioned by Alberuni. Charaka Samhita was first translated into English by A.C.

Kaviratnain 1897.

The life and times of Charaka are not known with certainty. Some Indian scholars have stated that

Charaka of Charaka Samhita existed before Panini, the grammarian, who is said to have lived before the

sixth century B. C. Another school argues that Patanjali wrote a commentary on the medical work of

Charaka, which is corroborated by his commentator, Chakrapanidatta. They say that if Patanjali lived

around 175 B.C., Charaka must have lived some time before him. Another source about the identity of


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Charaka and his times is provided by the French orientalist Sylvan Levi. He discovered in the Chinese

translation of the Buddhist Tripitaka, a person named Charaka who was a court physician to the Indo-

Scythian king Kanishka, who in all probability reigned in the second century A.D. From the above

discussion, it would seem that Charaka may have lived between the second century B.C. to the second

century A.D. Till such time as further and more conclusive evidence is available, to narrow down this

period would not be justifiable.

SUSHRUTA SAMHITA

This treatise is the main source of knowledge about surgery in ancient India . Sushruta Samhita, as we

know it now, is not in the original form which he gave it and which he called. It was first called Shalya

Tantra consisted of only five divisions, viz., Sutra, Nidana, Sharira, Chikitsa, and Kalpa. Shalya

Tantra was later revised and supplemented. Later addition of Uttara-tantra' consisting of three divisions

called Shalakya, Bhuta-Vidya and Kalamara-Bhrtya, makes eight divisions in the present Sushruta

Samhita. Of the commentaries on Sushruta Samhita, the most renowned is that of Dalhana called

Nibandha Samgraha written in the 12th

century AD. Another commentary is by Chakrapanidattawritten in the eleventh century. It is called Bhanumati and only a portion of it is available now.

Sushruta Samhita was translated into Arabic before the end of the eighth century A.D. It was called

Kitabshaw-shoon-a Hindi or Kitabi-i-Susrud. Rhazes, the famous Arab physician, often quoted from it

and mentioned Sarad as an authority on surgery. It was translated in Latin by Hassler and in German by

Ullers.

It was translated into English, in part only, by U.C. Datta (1883), A. Chattopadhyaya (1891) and Hoernle

(1897). K.L. Bhisagaratna translated it in full between the years 1908 and 1917 and it is this translation

which is available now.

Who was Sushruta, the composer of Shalya Tantra and when did he live, is not known with anycertainty, but for a hint here and there. In connection with the bones of the human body, Sushruta in

Sushruta Samhita introduces his own exposition with a remark pointing to the difference between the

Atreya system and his own in respect of the total number of bones. This proves that Sushruta could not

have lived before Atreya. Another hint is provided by Shatapatha Brahmana, which seems to be

acquainted with Sushruta's enumeration of bones. The exact data of Shatapatha Brahmana is not

known, but it is said to belong to the sixth century B.C. If that is so, Sushruta may have lived around the

time when Agnivesha composed his Tantra under the direction of Atreya. Sushruta of Shalya Tantra was

a great surgeon, teacher of repute and an admirable author. He made great improvements in the

general techniques of surgery and performed many new and major operations. He also described a

variety of surgical instruments. He taught his students the surgical techniques first on the dummies and

later on the dead bodies. His techniques of dissection of the human body are unique, practical and

revealing of the structure of the body. His operations of making a new nose or ear-lobe, of lithotomy, of

taking out the dead foetus, and abdominal operations, are classical marvels. Before Sushruta's time,

knowledge and practice of surgery in India was more or less of the same standard as in other

contemporary civilizations like Egypt , Mesopotamia and Greece . In India , the profession of healing was

practiced by surgeons (ahalya vaidas), physicians (bhesajas) priest doctors (bhisaj atharvana], poison-

curers (vishaharas) and demon doctors (krtyaharas). To practise their art, these professionals had to go

out into the open streets, calling out for patients. They lived in houses surrounded by gardens of

medicinal herbs. Surgery was not considered a respectable profession before Sushruta's time.


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BHELA SAMHITA

Bhela was one of the six students of Atreya. He is said to have composed a treatise called Bhela Samhita.

This was not traceable for many centuries, but in the year 1880, a palm leaf manuscript of it, composed

in Sanskrit but written in the Telugu script, was found in the Palace Library at Tanjore. This manuscript,

written in about 1650 BC, abounds in mistakes and some of it has been disfigured beyond recognition.

But whatever has survived gives evidence of the same ancient tradition as Charaka Samhita does. It has

also eight divisions like the Charaka Samhita and each section end with the words: Thus spake Atreya

as it is in Charaka Samhita. Bhela Samhita essentially corroborates what Charaka Samhita says.

Occasionally, it differs from it in some details.

NAVA-NITAKAThe practice of Ayurvedic medicine entered a new phase when instead of the samhitas on medicine

and surgery, compendia of prescriptions for various diseases began to appear. The first of such treatises

which we have with us now is Nava Nitaka. This manuscript was discovered by a man of Kuchar, an oasis

of Eastern Turkistan in Central Asia on the caravan route to China . This route was used by the Buddhist

monks of India for traveling to far off places. This man dug in the hope of getting some treasure in an

area supposed to contain an underground city. He did not find any wealth but discovered a manuscript

which was bought for a small sum by L.H. Bower, who had gone there on a private mission from the

Government of India. This manuscript was forwarded to J. Waterhouse, the then President of the Asiatic

Society. It was deciphered and published by A.F. Hoernle, who spent 21 years on its study. Afterwards,

the manuscript was sold to the Bodlein Library in Oxford .

Nava Nitaka manuscript by its name or by its contents has been mentioned by different authors

between the tenth and the sixteenth century. After that, this manuscript has not been mentioned by

anyone until it was re-discovered. The present manuscript is composed of very defective Sanskrit mixedwith Prakrit. It was written in the Gupta script of the 4

thor 5

thcentury. The material on which it is

written is birch bark, cut into longish folios like the palm leaves of southern and western India . The

contents suggest Buddhist influence in its composition.

According to Hoernle, the whole manuscript consists of not less five distinct parts. The author quotes

from Charaka and Sushruta and Bhela Samhita. The title 'Nava-Nitaka', which means butter, is indicative

of the manner of its composition; just as a small amount of butter is extracted out milk, so does this

work contain the essential formulae extracted from other larger works. According to one scholar, the

author of Nava-Nitaka was Navanita.

Nava-Nitaka for the first time gives details about the use of garlic various diseases such as consumption(rajya yakshma) and scrofulous glands in the neck. Tied with a thread, it was also hung on the door; this

was supposed to check the spread of infectious diseases like small-pox. Garlic was recommended to be

used in winter and spring.

havamisra quoted these treatises repeatedly in their works.


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ASHTANGA SANGRAHA AND ASHTANGAHRIDAYA SAMHITA

This book is still studied all over India , more so in the south. It is composed in a combination of verse

and prose form. It was written byVagbhatta around the 7th century AD. It is predominantly based on the

teachings of Charaka and Sushruta Samhita as though it also gives its own views on different topics.

Commentaries on Ashtanga Sangraha were written by Arunadatta about 1220 A.D. and by Hemadri a

few decades later.

Ashtanga Hridaya Samhita is divided into six divisions Sutra Sthana, Nidana Sthana, Sharira

Sthana, Chikitsa Sthana, KalpaSthana, and Uttara Sthana and it is also written by Vagbhatta. It

contains 120 chapters and the author quotes Charaka, Sushruta, Bhela, Nimi, Kashyapa, Dhanvantari and

other earlier authors and their works; the chief source, however, is Ashtanga Sangraha. It is a complete

but concise description of Ayurvedic medicine.

Particular stress is laid upon surgery. It does not mention the user of opium in the treatment of diseasesand feeling of the pulse for diagnosis. Use of 'killed' (oxidized) metals is also not given in it. Sutra-

sthana of Ashtanga Hridaya is especially popular. A popular later couplet says: "The best authorities in

medicine are Madhava for nidana (diagnosis), Vagbhatta for sutra sthana (theoretical basis or general

principles), Sushruta for sharira (structure of the body) and Charaka for chikitsa (treatment)."

Ashtanga Hridaya has all along been a very popular treatise. Commentaries on it have been written from

time to time by as many as 35 important Ayurvedic physicians, each one interpreting it to the best of his

knowledge and experience.

Ashtanga Hridaya was translated from Sanskrit into Persian in 1473 A.D. by Hakim Ali Mohammed Bin Ali

Ismaili Asavali Aseeli, and dedicated to Mahmood Shah I, the ruler of Gujarat .

Ashtanga Sangraha and Ashtanga Hridaya, particularly the latter, indicate advancement in knowledge

over the two samhitas of Charaka and Sushruta. This is particularly noticeable in the new drugs and

some of the new surgical procedures that have been introduced. These treatises of Vagbhatta were

extensively used and, in fact, they overshadowed the earlier samhitas to the extent that some portions

of them were lost never to be recovered. Later writers like Sharangadhara, Chakrapanidatta and B

RUG VINISHCHAYA

Rug Vinishchaya, Madhavakara's famous treatise, is written in simple language and style. It is easily

understandable by ordinary physicians and became very popular and came to be known as Madhava

nidana or simply Nidana. It specializes in the diagnosis of the diseases. The order in which it describesthe causes, symptoms and complications of the important diseases sets an example for the future

authors such as Vrinda, Vangasena and Chakrapanidatta. Its description of diseases shows a significant

advancement compared with that of Charaka and Sushruta Samhita. A special chapter is devoted to

small-pox, which previously was described only in a minor way. It, however, literally quotes, many a

time, Charaka and Sushruta, which shows the borrowing it made from these sources.

In later times, numerous commentaries were written on Madhava's Nidana, which indicate the fame

and popularity of this work. The most famous of these commentaries was Madhukosh by Vijayaraksita


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and his pupil Srikanthadatta in the 14th

century. The other commentary Antak-darpan by Vachaspati

also belongs to the later half of the 14th

century.

The time of Madhavakara, son of Indrakara, cannot be stated with certainty. Vagbhatta mentions

Charaka and Sushruta but not Madhava. Madhava, on the other hand, does not mention anything about

Dridhabala's edition of Charaka Samhita. So Madhava came after Vagbhatta but before Dridhabala.

Furthermore, Vrinda knew about Madhava. These indirect sources indicate that Madhava may have

existed in the 9th

or 10th

century A.D.

SIDDHA YOGA

Vrinda composed Siddha Yoga probably around 1000 A.D. This treatise is a medico-chemical work which

incorporates some of the material from Charaka, Sushruta, Vagbhatta, Madhavakara and Nagarjuna.

This became very popular. A commentary called Kusumavali was written on it by Sri Kanthadatta

around fourteenth century A.D. The commentator states that Siddha Yoga makes particular mention of

the diseases prevalent in western India ; may be Vrinda belonged to that region. Siddha Yoga is in thenature of a sangraha and follows the methods of Vagbhatta and others and gives a survey of the

classical method of treatment. This is the first large treatise dealing with the prescriptions; in it Vrinda

prescribes mercury for internal use. Siddha Yoga of Vrinda was considered to be very important treatise.

It was among the books translated into Arabic.

RASARATNAKARA

Rasaratnakara deals with the preparation and use of metallic compounds, more particularly of mercury

(rasa). It describes certain recipes in which vegetable or animal products are used to transform other

metals into compounds which look like gold and could be passed off as gold. These compounds,

particularly of mercury, were prepared and used in order to make the body undecayable and strong.

Rasaratnakara was written by Nagarjuna. From the internal evidence of this book, it appears, it is a work

composed after the time of Vagbhatta i.e., in the 8th

century. Alberuni mentions of a Nagarjuna resident

of the fort Daibhak near Somnath, who composed a book Rasayana. According to him, this Nagarjuna

lived about a hundred years before his times. It appears, Nagarjuna lived sometimes between the

8th

and 9th

century A.D. Nagarjuna composed some other works also, which include Kakshaputa Tanim

and Arogya Manjari. According to Dalhana, a commentator of Sushruta, Nagarjuna reconstructed

Sushruta Samhita and added Uttara Tantra to it. Nagarjuna was quoted as an authority on rasayana by

later authors such as Vrinda and Chakrapani. Until the seventh and eighth centuries, Ayurvedic drugs

consisted mainly of vegetable products. Metals, such as iron, silver, tin and lead, were very sparingly

used for medical purposes. Use of metallic compounds particularly began with Nagarjuna and itincreased progressively.


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SHARANGADHARA SAMHITA

The earliest Indian medical treatise to mention of nadi-pariksha (pulse examinations) is of the

12th

century. Written in the 13th

century, Sharangadhara Samhita describes different types of pulse in

different disease conditions. Sharangadhara Samhita is not a tantric treatise though the author devotes

the "Madhya khanda" to a detailed description of metals and their purification, mercury and the

methods of 'swooning', 'killing' and fixing of mercury. It follows the orthodox system of therapeutics of

the ancient classical authorities, but admits into the Indian pharmocopoeia, important drugs like

mercury and opium, and utilizes them in therapy. It also marks certain important advances in the

physiology of respiration, in medical diagnosis and therapeutics. Sharangadhara Samhita was translated

into Hindi, Gujarati, Bengali and Marathi languages; this shows that it was very popular. Two

commentaries on Sharangadhara Samhita were written: one by Adhamalla called Dipika in the

13th

century, the second by Kashiram called Gurartha dipika in the 16th

century.

BHAVAPRAKASHA

To the middle of the sixteenth century belongs Bhava Misra whose treatise Bhavaprakasha is an

important medical work. Bhava Misra is the last of the great men of Indian Medicine. He was the son of

Lataka Misra and lived at Varanasi in the year 1550 A.D. He was considered as "a jewel among the

physicians" and the best of the scholars of his time. He is said to have taught and trained at least 400

students in medicine. In his important and voluminous treatise called Bhavaprakasha he describes the

best of the available material of the previous authors and sets forth his own views and experiences. It is

also divided into three khandas (parts): purva, madhya and uttara. In it the author systematically

deals with the origin of Indian medicine, cosmology, human anatomy, embryology, physiology,

pathology, medicine, diseases of the children, surgery, Materia Medica, therapeutics, dietetics,

rejuvenants and elixirs to prolong life. His clear style and excellent arrangement of the subject matter

has thrown a flood of light on many obscure and disputed views of the ancient writers. He describes

nadi-pariksha (examination of the pulse) and also the use of mercury and opium.

By the time of Bhava Misra, foreigners from European countries, particularly Portuguese, had started

pouring into India to enrich themselves by commercial pursuits. Many of them, however, were suffering

from syphilis and so passed on the .disease to the Indian population also. Indian physicians were quite

unfamiliar with this scourge and all their previous medical treatises were silent on this subject, even

though they did describe other diseases of the genital organs. A new name was needed for this malady

and as this disease was brought into the country by the Portuguese, it was called Phiranga roga.

Mercury in the form of calomel, catechu, Spilanthese oleracea and honey in certain proportions are the

recommended medicines. Certain other recipes are also mentioned. Bhava Misra's Bhavaprakasha is still

popular and is consulted by Ayurvedic physicians in India . He composed another small pharmacological

work called Gunaratnamala. It mentions China root called Tobchini in the vernacular, as a remedy of"phiranga roga." He was the first to mention certain drugs of foreign countries as badhkashani naspasi,

khorabani and parasika vacha (Acorus calamus), sulemani kharjura (date fruit of Suleman) and opium.

Surgery is mentioned only in brief.

A copy of Bhavaprakasha dated 1558, according to Jolly, was available in Tubingen .


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CLASSIFICATION OF AYURVEDIC MEDICINE

Va r i o u s A y u r v ed i c m e d i c i n e s w er e c l a ssi f i e d i n t o sev er a l g r o u p s b y d i f fer e n t

a u t h o r s o f A y u r v ed i c b o o k s. Th e se a r e a s f o l l o w s:-

CHARAKAS CLASSIFICATION OF DRUGS (50 GROUPS)

1. Promoting Life. (Jeevaneeyam.)2. Promoting Growth (Brimhaneeyam) .3. Reducing Growth (Lekhaniyam)4. Promoting Evacuation (Bhedaneeyam.)5. Promoting Union (Sandhaaneeyam.)6. Promoting Appetite (Deepaneeyam.)7. Promoting Strength (Balyam.)8. Promoting Complexion (Varnyam.)9. Promoting Voice (Kantyam.)10.Promoting Happy Feeling (Hridyam.)11.Destroying Satisfaction (Triptighnam.)12.Destroying Piles (Arsoghnam.)13.Destroying Skin Diseases (Kustaghnam.)14.Destroying Itching (Kandughnam.)15.Destroying Parasites (Krimighnam.)16.Destroying Poison (Vishaghnam.)17.Producing Milk (Sthanyajananam.)18.Purifying Milk (Sthanysodhanam.)19.Producing Sperm (Sukrajananam.)20.Purifying Sperm (Sukrasodhanam.)21.Promoting Lubrication (Snehopagam.)


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22.Promoting Sweat (Swedopagam.)23.Promoting Vomiting (Vamanopagam.)24.Promoting Purgaiton (Virechanopagam.)25.Useful for Non-oily Enemata (Aasthaapanopagam.)26.Useful for Oily Enemata (Anuvaasanopagam.)27.Purging Doshas in the Head. (Sirovirechaniyam.)28.Controlling Vomitting. (Chardinigrahanam.)29.Controlling Thirst. (Trishnaanigrahanam.)30.Checking Hiccough (Hiccanigrahanam.)31.Reducing Faecal Matter. (Purisha Sangrahaneeyam.)32.Purifying Faecal Matter. (Purisha Virajaneeyam.)33.Reducing Urine (Mutra Sangrahaneeyam.)34.Purifying Urine (Mutra Virajaneeyam.)35.Increasing Urine (Mutra virechaneeyam.)36.Relieving Cough (Kaasa Hara.)37.Relieving Dyspepsia (Swasahara.)38.Relieving Swelling (Swayathuhara.)39.Relieving Fever (Jwaraharam.)40.Relieving Exhaustion (Sramaharam.) .41.Relieving Burning Sensation (Daahaprasamanam.)42.Relieving Cold (Seethaprasamanam.)43.Relieving Rashes (Udardaprasamanam.)44.Relieving bodily Pains (Angamardaprasamanam.)45.Relieving Colic (Sulaprasamanam.)46.Restoring Blood (Sonitaasthaapanam.)47.Relieving Suffering (vedanaasthaapana.)


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48.Restoring Consciousness (Prajaasthaapana.)49.Fixing Pregnancy (Prajaasthaapana.)50.Fixing Youthfulness (Vayasthapana.)

SUSHRUTAS CLASSIFICATION OF DRUGS (37 GROUPS)

1. Vidaarigandhaadi GanaThe Vidaarigandhaadigana counteracts Vaata and Pitta; it is useful in Sosha(emaciation), Gulma (tumour), Angamarda (bodily soreness), Oordhwaswaasa (akind of Swaasa) and Kaasa (cough).

2. Aaragwadhaadi GanaThe Aaragwadhaadigana checks Kapha and Poison; it is also useful in Prameha,Kushta, Jwara, Vami (vomiting), Kandu (itching) and it purifies Vrana (Dushta).

3. Varunaadi GanaThis Varunaadigana checks Kapha and Medas; it is also useful in headache, Gulma,and Aabhyantara vidradhi (internal abscess).

4. Saalasaaraadi ganaThis gana is very helpful in Kushta. It also acts as a curative in Prameha, Paandu(anaemia) and lessens Kapha and Medas.

5. Rodhraadi GanaThe Rodhraadigana lessens Medas and Kapha; it is curative of Yoni Dosha (disordersof Yoni); it is astringent (Stambhee), develops complexion (Varnya), and mitigatesthe poisons (Vishavinaasana).

6.Arkaadi GanaThe Arkaadigana checks Kapha, Medas and Visha; it is helpful also in Krimi, Kushtaand is chiefly a purificator of Vranas (Viseshaat Vrana Sodhanah).

7. Surasaadi GanaSuraasadigana checks Kapha and destroys Krimees (Parasites); it is also useful incold, loss of appetite, hard breathing and cough; it purifies (Dushta) Vrana.

8. Mushkakaadi GanaMushkakaadigana reduces Medas and is useful in Sukradosha (impurity of Semen); italso acts as a curative in Prameha, Arsas, Paanduroga and Sarkara.

9. Pippalyaadi GanaPippalyaadigana reduces Kapha Dosha, cold (Pratisyaaya), Vaata, anorexia, Gulmaand pain (Soola); it creates appetite (deepana) and digests (resolves) AamaDosha(Aama Paachana).

10.Elaadi GanaElaadigana checks Vasta and Kapha and Visha (Poison); it creates luster of the skin( Varna prasaada); it destroys itching (Kandoo), Pidakaa (Disease with elevated skinon account fo an abcess etc) and Kotha (eruption on skin).


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11.Vachaadi Gana12.Haridraadi Gana

Both Vachaadigana and Haridraadigana purify the breast-milk, act as amelioratives(Samana) in Aamaateesaara; they are especially digestive of the Doshaas (Viseshaat

Doshapaachanou).

13.Syaamaadi GanaSyaamaadigana checks Gulma and Visha (poison), Aanaaha (distension ofabdomen), Udara, and Udaavarta; it causes free evacuation of the bowels.

14.Brihatyaadi GanaBrihatyaadigana is a digestive (Paachaneeya); it checks Vaata and Pitta. It is alsobeneficial in Arochaka (Anorexia) due to Kapha, Hridroga, Mootrakrichra (Dysuria)and a kind of pain during urination.

15.Patolaadi GanaPatolaadigana cures Pitta, Kapha and Arochaka (anorexia); it allays Jwara; it isbeneficial in Vranas, and cures vomiting, itching and Visha (poison).

16. Kaakolyaadi GanaKaakolyaadigana cures Pittasonita (Rakta vitiated by Pitta; or Pitta and Sonita) andVaayu. It is Jeevana (increases vitality), Brimhana (promotes bodily growth), Vrishya(increases semen), and increases breast-milk and Kapha.

17. Ooshakaadi GanaOoshakaadigana allays Kapha and diminishes Medas; it acts as curative in Asmaree(stone), Sarkaraa (sand in urine), Mootrakrichchra and Gulma.

18. Saaribaadi GanaSaaribaadigana allays thirst and Raktapitta. It is beneficial in Pittajwara and curesDaaha (burning sensation) especially.

19. Anjanaadi GanaThis Gana cures Raktapitta; it is beneficial in Visha (poisoning), and it allays internalburning sensation.

20. Parooshakaadi GanaParooshakaadigana cures Vaata and disordered urine; it is pleasant to take (Hridya);it allays thirst and creates appetite.

21. Priyangwaadi Gana22. Ambashtaadi GanaBoth Priyangwaadi Gana and Ambashtaadi Gana are useful in Pakwaateesara. They

cause Sandhaana (union of bones etc), are beneficial in Pitta and heal the ulcers(Vranaanaam chaapi Ropanou).

23. Nyagrodhaadi GanaNyagrodhaadigana is beneficial in the treatment of Vranas (Vranyah); it is astringent(Sangraahee); it is useful in fractures (Bhagna Saadhaka). Further, it allaysRaktapitta (Haemorrhage) and Daaha (burning sensation); it reduces Medas


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(obesity) and it is useful in Yonidosha (Yonivvaapat).

24. Gudoochyaadi GanaGudoochyaadi gana checks all Jwaras (fevers and it increases appetite (Deepana). Itallays Hrillaasa (nausea accompanied with hawking of mucous etc. from the mouth),Arochaka (Anorexia), Vami (Vomiting), thirst and burning sensation.

25. Utpalaadi GanaUtpalaadigana allays Daaha (burning sensation), Pitta and Rakta, thirst, Visha(poisoning), Hridroga, Chardi (Vomiting) and Moorchaa (Syncope).

26. Mustaadi GanaMustakadi Gana reduces Kapha; it also cures Yonidosha and purifies breast-milk; it isdigestive (Paachana).

27. TriphalaIt includes Hareetakee, Aamalaka and Vibheetaka. Thriphala reduces Kapha andPitta; it is useful in Prameha, Kushta; it is beneficial to eyes; it creates appetite andis useful in Vishamajwara.

28. TrikatukamThis is also called Tryooshanam and Vyosha. It reduces Kapha and Medas and isuseful in Pramea, Kushta, Twagaamaya (Skin diseases); it creates appetite; it isuseful in Gulma, Peenasa and Agnyalpataa (Poor digestion).

29.Aamalakyaadi GanaThis Aamalakyaadigana is useful in all jwaras (fevers) is beneficial to eyes, is anaphrodisiac and cures Kaphaarochaka (Anorexia due to Kapha).

30. Trapwaadi GanaTrapwaadigana is useful in gara (poisoning usually through food), worms (Krimi),thirst, Visha, Hridroga Paandu and Prameha.

31. Laakshaadi GanaLaakshaadi Gana is Kashaaya (astringent), bitter and sweet in taste; reducesailments due to Kapha and Pitta; it is useful in Kushta and Krimi (worms); it alsopurifies Dushta vranas.

32.Kaneeya Panchamoola (or Hraswa Panchamoolam of Laghupanchamoola)It includes Trikantaka (Gokshura), Brihatee, Kantakaari Prithakparnee andVidaarigandhaa (Saalaparni).Kaneeya Panchamoola is Kashaaya, Tikta and Madhura in Rasa (taste); it reducesVaata and ameliorates Pitta; it is Brimhana (tissue building) and increases strength(Balavardhanah).

33. Mahaa Panchamoolam is bitter (tikta), checks Kapha and Vaata; it is Laghuin Paaka It promotes appetite and it is slightly sweet in Rasa (Taste).

34. DashamoolaIt includes Kaneeya Panchamoola and Mahaa Panchamoola. Both the Panchamoolas

when mixed are called Dashamoola.Dashamoola (Gana) reduces Swaasa (hard breathing), it checks Kapha, Pitta andVaayu; it digests Aama-Dosha and it is curative of all Jwaras (fevers).


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35. Vallee Panchmoola36.Kantakapanchamoola

It includes Vallee Panchamoola and Kantaka Panchamoola. Both the ganas arebeneficial in Raktapitta and are useful in three kinds of Sopha (Aama, Pachyamaanaand Pakwa), Prameha and purify Sukra.

Laghupanchamoola and Mahaapanchamoola usually reduce Vaata; Trinapanchamoolareduces Pitta; the other two, namely, Valleepahchamoola and Kantaka Panchamoola,reduce Kapha.

It should be understood that the substances in the groups (Ganas) may be altered, orindividually used and variously combined according to the Doshas or Dooshyas etc.existing individually or in various combinations in a person.

VAGBHATTAS CLASSIFICATION OF DRUGS (32 GROUPS)

1. Vamanaoushadhagana (Emetics)2. Virechanaoushdhagana (Purgatives)3. Niroohana Dravyagana4. Seershavirechaneeyagana5. Vaataharaganas

Check Vaayu.

6. Pittaharaganas (Ameliorate pitta).7. Kaphaharaganas

Ameliorate Kapha Dosha.

8. Jeevaneeyaadi Gana9. Vidaaryaadi Gana

The Vidaaryaadi gana is hridya (pleasing), Brimhana (tissue-builder), and itameliorates Vaata and Pitta besides checking Sosha (wasting), Gulma (tumour),Angamarda (bodily soreness), Oordhwaswaasa (a kind of hard-breathing), and Kaasa(cough).

10. Saaribaadi GanaAmeliorate Daaha (burning sensation), Pitta, Rakta (disorders of), thirst and Jwara(fever.)

11. Padmaakadi GanaThe ingredients of Padmakaadi gana increase the breast-milk, ameliorate the vitiatedPitta, cause satisfaction (Preenana), promote life (Jeevana) and build tissues(Brimhana); they are aphrodisiacs (Vrishya).

12.Parooshakaadi GanaAmeliorates thirst, diseases pertaining to urine (Mootraamaya) and Vaata.


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13. Anjanaadi GanaAmeliorates Visha (poison), Antardaaha (internal burning sensation), and Pitta.

14. Patolaadi GanaChecks Kapha, Pitta, Kushta, Jwara, Visha, Vami (Vomiting), Arochaka and Kaamalaa(Jaundice).

15. Gudoochyaadi GanaAmeliorates Pitta, Kapha, Jwara, Vomiting, burning sensation, and thirst; it promotesappetite.Checks vomiting. Kushta, Visha, Jwara, Kapha, itching and Prameha; it purifiesDushta Vrana.

16. Asanaadi GanaAmeliorates Switra (leucoderma), Kushta, Kapha, Krimi (worms), Paanduroga,Prameha and reduces Medodosha (obesity).

17. Varanaadi GanaChecks Kapha, Medas (fat), Poor digestion (Mandaagni), Vaata (vitiated downwards),

headache, Gulma, Baahyavidradhi and Antarvidradhi).

18. Ooshakaadi GanaChecks Mootrakrichra, Asma (calculus), Gulma, Medas (fat) and Kapha.

19. Veerataraadi GanaAmeliorates diseases caused by vitiated Vaata; it is, further, beneficial in Asmaree(Caleulus), Sarkaraa (Sand in urine), Mootrakrichra (Dysuria), Mootraghaate(Dribbling of urine etc., and pain in urinary organs.

20. Rodhraadi GanaReduces fat, Kapha, Yonidosha (disorders of Yoni), and which is astringent,complexion giving and antipoisonous.

21. Arkaadi GanaReduces Kapha, Medas (fat) and poison; it ameliorates Krimi, and Kushta; it purifiesVranas (ulcers) especially.

22. Surasaadi GanaChecks Kapha, Medas, Krimi, Pratisyaaya, Aruchi, (Anorexia), Swaasa (hardbreathing), and Kaasa (cough) and which purifies the Vraas.

23. Mushkaakadi GanaChecks Gulma, Prameha, Asmaree, Paanduroga, Medas, Arsas (Piles), Kapha andSukradosha.

24.Vatsakaadi GanaChecks Vasta, Kapha and Medas, Peenasa, Gulma, Jwara, Sools and Durnaama.

25.Vachaadi GanaBoth Vachaadigana and Haridraadigana check Aamaateesaara. They are also usefulin Medas, excessive Kapha, Vaayu and impurities of breastmilk.

26.Privangwaadi Gana


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27.Ambashtaadi GanaBoth Priyangwaadigana and Ambashtaadigana check Pakwaateesara; they areSandhaaneeya (cause union of fractures etc.); they are beneficial in Pitta and causehealing of ulcers.

28.Mustaadi GanaCurative of disorders of Vulva (Yoniroga) and breastmilk and are digestive of Malaas.

29.Nyagrodhaadi GanaHelps to heal the Vranas, is astringent and useful in fractures (Bhagnasaadhanah); italso checks Medas, Pitta, Rakta, thirst, Daaha (burning sensation) and Yoniroga.

30.Elaadi GanaElaadigana reduces Vaata, Kapha and Visha (Poison); it develops complexion of thebody; it also cures itching. Pitikaa (elevated swellings like abscesses etc.) and Kothas(red eruptions on skin).

31.Syaamnadi GanaChecks Gulma, Visha (Poison), Aruchi (Anorexia), Kapha, Hridriga and Mootrakrichra(Dysuria).

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