Virdidha vyakya-(definition of viruddha)

Virdidha vyakya-(definition of viruddha)

Said in brief, any thing that causes aggravation (increase) of the dosas but does not expel them out of the body is (called) viruddha (incompatible).

The treatment desirable for it (troubles arising from consuming of incompatable foods) is either purifactory therapies (emesis, purgation etc.) or palliative therapies, opposite of their nature (specific for the diseases).

The body should be reconditioned as earlier, by use of substances (foods, drugs etc.) of the same nature (in other words substances possessing properties opposite of the aggravated dosas ).

Foods though incompatible do not produce diseases, in those who are habituated to exercise (physical activity) and fatty foods, who have strong digestive power, who are of age (adult age) and who are strong; so also those foods (though incompatible) which have become accustomed (by long use) and which have been consumed iii very little quantity.

Satmyaa krama-(method of customization )

Unhealthy things (foods, drinks, activities) which have become accustomed (by long use) should be discontinued by quarter and quarter (gradually), similarly healthy things (foods etc.) should be made use of (gradually) with intervals of one, two or three days.

Discontinuance of unhealthy things (foods, drinks etc.) and indulgence in healthy things, done suddenly and (also) other wise (improperly) give rise to (become causes of) diseases of satmya (habituation) and (non-habituation).

Notes : -The above statement cart be explained as follows :-a person who has been drinking wine which is unsuitable to health will have become accustomed to it due to long use If he discontinues drinking suddenly, he will become a victim of diseases caused by discontinuance (withdrawal ) of satmya (accustomed); similarly, a person who is not accustomed to milk which is suitable for health, starts drinking it suddenly, becomes a victim of diseases of indulgence in sawãtmya (unaccustomed material).

The bad effects diminished gradually and the good effects increased gradually, attain (the state of) non-recurrence and become stable.

Notes :-Bad effects get diminished by gradual discontinuance of unhealthy food, drinks, etc., and good effects increase by indulgence of unhealthy things. In course of time, both become stable and do not revere back to their earlier condition again.

A wise man, by indulging in unhealthy things, should not help the vitiating factors which have become very intimate and (thereby) vitiate the body greatly. 51.

Note :--Unhealthy things though accustomed to the body by long use and though very intimately associated are still bat mful, as long as they are continued. They cause greater harm when combined with other unhealthy things. So a wise man desirous of health should not only discontinue the already accustomed unhealthy things but also avoid indulgence in other unhealthy things.

Indian Medicinal Plants ; Ayurveda

Ayurvedic treatments and Ayurveda Principles

DRAVADRAVRA VIJNAJVITA (Knowledge of liquid materials)

We shall now expound the chapter, Dravadravya vijflaniya—knowledge of liquid materials; thus said Atreya and other
great sages.

Toya varga—(group of waters)
Gañ’ãmbu—( rain water) :— ! gf

Enlivening, satiating, comforting (healthy) to the heart (mind), refreshing, stimulating the intellect, thin, of imperceptable tastes, slightly sweet, cold (coolant), easily 1igestable nectorike in property/effect, are the properties of gangambu (rain water) which has fallen from the sky, coming in contact with sunlight, moonlight and wind, Its good or bad, depends chiefly on the region and season.
Notes :——The properties described above are those of rain water collected in a clean vessel directly, a little while after the commencement of
rain, especially so when there is bright sunlight. It should be consumed within a few hours as it loses its properties by storing. It is not good in all seasons. In olden days rain water used to be pure and so good for health, but not so now-a-days. With the increasing industrialisation, the atmosphere has become contaminated with poisonous gases, fumes and dust, so the rain Water coming down form the clouds gets polluted to a great extent, because of this only we hear of sour rain, salty rain, crimson rain etc. frequently. Use of such polluted rain water for drinking is not good for health.

Oflly that raiia water which makes the boiled rice kept in a clean silver plate neither too moist nor change its colour is to to cousiderd as goou fir drinking, 2[
Sãmurathbu—(seawater) :— 31T II ‘4 ii

water are calhd saiudra (a water), they should not be used for drinking except (luring ãvayuja (Septerxiber’October/autu n season). 3.
Notes :—--Tbe terms gangambu (also called aindrärnbu) and sãmudrãmbu also denote potable (puLe.irinkahle ) water and unpotable (contaminated, unsui.ed or drinking) respectively. Durng ãsvayuja month there will be the appearance of Agasiya nak”atra (the star canopus) which is said to remove the poisonous properties of water and other things of the earth, hnce permusiOn to use other kinds of water also for drinking during this season.

Rain wtei, collected in a good (cIca) vse1 and which has not become changed (in colour taste, touch etc.), should be used for drinking always. In its absence, the water of the earth, which resembles rainwater (in all its qualities) collected from places which are clean, and vast, having black or white soil, and exposed to sunlight and breeze.
Dufajala—(contaminateJ water) :—

The water which is dirty, being mixed with slush, algae, weeds and leaves, which is not exposed to sunlight and wind, which is a mixture ol old and fresh, which is thick, heavy (not easily digestable), frothy, containing worms, hot (by nature), causes tingling of teeth by being very cold, that rain-

water which is unseisowl or though seasoml that of the first rain, (befoie the appttance of Agsty r.akatra), that conta minated with the webs, saliva, urine, faeces of spider etc., and such other poisonous materails, should not be used for drinking.

Indian Medicinal Plants ; Ayurveda

Ayurvedic treatments and Ayurveda Principles

Bath- improves appetite, sexual vigour, span of life1 valour (enthusiasm) and strength; removes itching, dirt, exhaustion, sweat, stupor, thirst, burning sensation and sin. 16.


Pouring warm water over the body bestows strength, but the same over the head, makes for loss of strength of the hair and eyes.
nn
Bath is contra-indicated for those suffering from facial paralysis, diseases of the eyes, mouth and ears, diarrhoea, flatulence, pInasa (discharge of foul smelling liquid from the nose), indigestion and who have just taken food.

Sadvtita (good conduct)


Person should take food after digestion (of the meal), that which is suitable (to him) and in limitted quantity; urges of the b9dy should not be initiated (prematurely) by force; should not be engaged in other works when the urges are patent, not do anything (administration of drugs, therapies etc.) without treating the curable diseases (first).


All (human) activities are meant for the happiness of all the living beings; such happiness is based on dharma (righteousness, right moral condict); hence every person should adopt (fol!ow) righteoustness always.


Friends should be served with affection and good deeds (beneficial acts) whereas others (foes, wicked persons) should be kept at a distance.



Hiihsä (causing injury, torture etc.) steyA (stealing, robbing), anyathakma (unlawful sex activity), paiunya (abusive or harsh speech), anrta vacana (scloding, speaking untruth), sathbhinna aIpa (speech causing dissension, sepeation, breaking of company), vyapada (quarrel, intention of harming), abhidy. (jealousy, not tolerating good of others) and dgviparyaya (finding fault, misunderstanding, faithlessness etc. with scriptures, elders etc.)—these ten sins pertaining to the body, speech and mind should be avoided.

Indian Medicinal Plants ; Ayurveda

Ayurvedic treatments and Ayurveda Principles

Dashinayana.( southern solastice ) The three rtus commencing with aiã (vaa, arat and hemanta ) from the Daksinavana ( southern solastice) and visarga kala-the period in which the sun releases the strength of the people; bc cause the moop is more powerful and the sun loses his strength, the earth b*omes cooled of the heat of sunlight 1w (the effect of) clouds, rain and cold wind; the unctous tastes—amla (sour), lavana ( salt ) and madhqra ( sweet )-are powerful ( respectively) during this period. (5-6) Notes :.—.Anila (sour) is powerful during varsa ( rainy season ), lavaça (salt) during arat (autumn season ) and madhura (sweet) during hemanta (winter season). In §itakãla (winter and dewy seasons) of the people will be maximum, during and ghartna (rdny and hot seasons Hemañta charya—(regimen during winter) :- In hemanta, the people are strong, the anala (fire in the alimentary tract vis a vis digestive activity) becomes powerful because it gets obstructed (from spreading out) by the cold (in the atmosphere). It begins to digest the tissues (of the body) supported (helped) by vayu (vãta in the body); so in this bemanta (winter), use of ( substances of) sweet, sour and salt tastes should be made. As the nights ate longer, persons feel hungry in the (early) morning itself, so after atteuditg tc oblutions, they should resort to the regimen as enumerated in abhyaiga (oil-bath over the head and body ) procedure with medicated oil with váta alleviating property; mürdha-taila (bathing the head with more of oil), mild massaging of the body, wrestling with the skilled ( wrestlers ) to half of his strength and judicious trampling of the body (by epcrts in that art).

Indian Medicinal Plants ; Ayurveda

Ayurvedic treatments and Ayurveda Principles