2b. Tuberculosis (Yakṣmā or Rājayakṣmā) in the Caraka-Saṃhita

On the other hand, the Caraka-Saṃhitā states that vāta, bile, and phlegm are the main causes of tuberculosis. Degeneration of elements and blood caused Rājayakṣmā. Caraka-Saṃhitā has been Rājayakṣmā called Śoṣa Nidāna [nidānaṃ], Rājayakṣma-cikitsita [cikitsitaṃ] and Kṣatakṣīṇa-cikitsita [cikitsitaṃ]. In the Suśruta Saṃhitā, Rājayakṣmā is called Śoṣa, Kṣaya, and Rājayakṣmā^[1]. Śoṣa is also called Rājayakṣmā, because it is the most troublesome, among diseases. According to Vāgbhaṭṭa, Rājayakṣmā is known also as kṣaya, Śoṣa, and Rogarāṭ^[2]. Since it affected the king of the stars and the twice-born long back and since it is the king of Yakṣmās it is called Rājayakṣma, because it leads to loss of the body and of medicines and also because it is the cause of many diseases it is called kṣaya. It is Śoṣa because it produces depletion of rosa and others and Rogarāṭ king of the disease since it reigns over them.

The Caraka Saṃhitā says that courage produces wounds and wounds produce Śoṣa. Tuberculosis is caused by a wound; it's called acute consumption in medical terms. According to Caraka, the synonyms of tuberculosis are Krodha (anger), Yakṣmā (tuberculosis), Jvara (fever), Roga (disease) and, Duḥkha (sorrow)^[3]. There are four causative factors for the origin of tuberculosis are overexertion, that is, an excess of physical activity; Suppression of the natural urges such as excrement, Apāna vāyu, etc.; Kṣaya means depletion of tissue elements and irregular dieting means overeating or untimely eating^[4].

The myth about the origin of tuberculosis is that at one time Chandra was very lustful. Chandra took Dakṣa's twenty-eight daughter as his wife, namely-Aśvinī, Bharaṇī, Kṛttikā, Rohiṇī, Mṛgaśirā, Ārdrā, Punarvasu, Puṣyā, Aśleṣā, Maghā, Pūrvāphālgunī, Uttaraphālgunī, Hasta, Citrā, Svātī, Viśākhā, Anurādhā, Jyeṣṭhā, Mulā, Pūrvāṣāḍhā, Uttarāṣāḍhā, Śravaṇā, Abhijit, Dhaniṣṭhā, Śatabhiṣā, Pūrvābhādrapadā, Uttarabhādrapadā, Revatī^[5].

But because of Chandra's great attachment to Rohiṇī, the other daughters did not enjoy the intercourse with Chandra. For this reason, Tuberculosis entered Chandra under the curse of his father-in-law. Asa result of the curse, the moon became dull and weak. He faded and he sought the shelter of Dakṣa. Then, knowing that Chandra's mind had been purified, Dakṣa was pleased with him and Dakṣa's disciple Aśvinī Kumar began to treat Chandra and regained its beauty. Therefore, it is understood that tuberculosis is possible due to the depletion of the dhātu. Another name for the moon is Rājā (king). Since tuberculosis was first caused by the moon, it is called Rājayakṣmā. And that tuberculosis was persecuted by Aśvinī Kumar and spread among the human community.

The first of the four reasons for tuberculosis are over-exertion or courage. Vayu gets aggravated due to injury in the lungs caused by fighting, reading loudly, carrying excessive weight, walking long distances, observing fast for a long time, swimming, falls, assaults, etc. This aggravated vāyu stimulates the remaining two dosas, namely pitta, and Kapha, and rapidly circulates and all over the body. this is caused by aggravated vāyu generated i.e., headache, irritation, cough, hoarseness of voice, anorexia, pain in the sides of the chest, diarrhoea, yawning, fever, pain in the chest, and spits out phlegm along with blood. So, the wise will give up the courage and perform the same action considering his strength, since physical force and vigour in the only means through which one can enjoy the benefits of action only if the body survives^[6].

The origin of tuberculosis is due to the control of natural pressure. For example, when a man is present at a royal meeting, near brother, or at the feet of a guru, or the envoy is addicted to the meeting, or responsible for relationship maintaining etiquette by entering into the wife, or goes to high vehicles, he has to control his urges to flatus, urine, and stool. Due to that obstruction to its movement, the vāyu gets aggravated and it aggravates Kapha and pitta and produces various disorders in the upper, half, and diagonal regions of the body. As a result, eleven signs and symptoms of tuberculosis are manifested in the patient. Namely-Coryza, cough, hoarseness of voice, anorexia, pain in the sides of the chest, headache, fever, kneading pain in the shoulder region, malaise, frequent vomiting, and diarrhoea. According to doctors, pain in the respiratory tract is a premonitory symptom of tuberculosis. Therefore, the patient tends to gradually dry out in all these exploitative nuisances. Therefore, a wise person will always keep his body healthy by doing yoga exercises^[7].

Tuberculosis originates from the loss of Dhātu, for example, due to exaggeration by joy, anxiety, fear, panic, anger or grief, or when due to sexual intercourse or fasting, Semen and Oja-dhātu become vitiated. All these factors lead to the diminution of the unctuousness of the body and aggravation of vāyu. This aggravated vāyu causes aggravation of the remaining two dosas namely pitta and Kapha and produces eleven signs and symptoms, namely coryza, fever, cough, malaise, headache, dyspnoea, diarrhoea, anorexia, pain in the chest, aphasia, and burning sensation in the shoulder region. This eleventh symptomatic mahāroga is called royal tuberculosis, which soon becomes life-threatening. Therefore, Śukra (semen) is the ultimate result of eating. Therefore, the wise man will protect semen to save the body. Doctors call it chronic consumption because tuberculosis is caused by Kṣaya^[8].

Irregular dieting is one of the causes of tuberculosis. Irregularity in the consumption of various types of food and drinks leads to the aggravation of Tridoṣa resulting in the manifestation of acute diseases requiring mutually contradictory therapies. These doṣas, aggravated because of irregularity obstruct the channels of tissue elements like blood. This leads to the manifestation of ailments, viz. tuberculosis the subsequent dhatus remain unnourished. Thereafter, the aggravated Kapha causes are coryza, excessive salivation, cough, vomiting, and anorexia; the aggravated pitta causes fever, burning sensation in the shoulders, haemoptysis; and aggravated Vayu causes pain in the sides of the chest, headache, and hoarseness of voice^[9].

Tab 7: Eleventh disturbance and four-fold reason of royal-tuberculosis^[10]

Fourfold reason	Ayathābalārambha (Overexertion)	Vegasaṃdhāraṇa (Suppression of Natural Urges)	Kṣaya (Diminution of Tissues)	Viṣamāśana (Irregular dieting)
1	Śiraḥśūla (Headache)	Pratiśyāya (Coryza)	Pratiśyāya (Coryza)	Pratiśyāya (Coryza)
2	Kaṇṭhodhvaṃsa (irritation in the throat)	Kāsa (Cough)	Jvara (Fever)	Praseka (Excessive salivation)
3	Kāsa (Cough)	Svarabheda (Hoarseness of voice)	Kāsa (Cough)	Kāsa (Cough)
4	Svarabheda (Hoarseness of voice)	Arocaka (Anorexia)	Aṅgamarda (Malaise)	Vamana (Vomiting)
5	Arocaka (Anorexia)	Pārśvaśūla (pain in the sides of the chest)	Śiraḥśūla (Headache)	Arocaka (Anorexia)
6	Pārśvaśūla (pain in the sides of the chest)	Śiraḥśūla (Headache)	Śvāsa (Dyspnoea)	Jvara (Fever)
7	Atisāra (Diarrhoea)	Jvara (Fever)	Atisāra (Diarrhoea)	Aṃsābhintāpa (Burning sensation in the Shoulders)
8	Jṛmbha (Yawning)	Aṃsavāmarda (Kneading pain in the Shoulder region)	Arocaka (Anorexia)	Raktavamana (Haemoptysis)
9	Jvara (Fever)	Aṅgamarda (Malaise)	Pārśvaśūla (pain in the sides of the chest)	Pārśvaśūla (pain in the sides of the chest)
10	Uraḥśūla (pain in the chest)	Vamana (Vomiting)	Svarakṣaya (Aphasia)	Śiraḥśūla (Headache)
11	Raktakapha Niṣṭhīvana (spits out phlegm along with blood)	Atisāra (Diarrhoea)	Aṃsasantāpa (Burning sensation in the shoulders region)	Svarabheda (Hoarseness of voice)

(Source: Caraka-Samhita–Vol. II)

The premonitory signs and symptoms of Rājayakṣmā are Pratiśyāya and weakness; Finding fault with right things; the appearance of ugly signs and symptoms in the body; Abhorrence for eatables; Diminution of strength and muscle tissue; Attachment to women, alcohol, and meat; Liking for isolation; generally his food and drinks are infested with the fall of flies insects, hair and grass; Rapid growth of hair and nails; assault by birds, wasps, and animals; climbing of heaps of hair, bones, and ashes in dreams; and dreams of ponds, mountains, and forests, which are already dried or getting dried, as well as fall of planets. There are four causes of tuberculosis^[11].

If the patient whose head is filled up with vitiated Vayu, Kapha, Pitta located in the upper portion of the nasal passage, moves towards the Vayu (located in the head) as a result of which Pratiśyāya which is of serious nature and which causes emaciation of the body is manifested. Its signs and symptoms are headache, heaviness, stuffy nose, fever, cough, mucous nausea, hoarseness of voice, anorexia, fatigue, and the inability of sensory and motor organs to perform their activities. Afterward, tuberculosis is arising from this^[12].

One of the Characteristic features of Rājayakṣmā is stated to be the spilling of plasma in different forms by the way of coughing. The patient of Rājayakṣmā, white coughing, spits out rasa mixed with phlegm, which is slimy, thick, putrid in odour, and green, white or yellow^[13]. The Characteristics features of fever are Aṃsaśūla or burning sensation in the shoulders and sides of the chest, burning sensation in the hands and feet, and hyperpyrexia all over the body, without these three symptoms, cannot be called Rājayakṣmā^[14]. Sore throat is caused by air, bile, phlegm, blood, the strain of coughing, or Pīnasa (chronic rhinitis). If caused by Vāyu the voice becomes dry, weak, and unstable. If it is caused by bile, then there will be a burning sensation in the throat and palate, and the patient will refrain from speaking. If it is caused by phlegm, the voice becomes obstructed and khurakhura^[15]. If it is caused by blood, the voice becomes low and because of obstruction, the voice comes out with the difficulty. If the hoarseness of the voice is caused by the strain of excessive coughing, then it is associated with injury to the throat. Vocal tone is rough and weak due to excessive wind, inflammation and bleeding of the throat and palates due to biliary obstruction. When pierced by the voice due to phlegm, the voice is exhausted and comes out with difficulty. Kaphaja and Vātaja problems are due to Pīnasa. In the patient of Rājayakṣmā, headache is caused by the simultaneous vitiation of all the three doṣas, since the pain is caused by Vayu, burning sensation by Pitta, and heaviness by Kapha^[16]. Spitting of blood is caused by when the body of the patient suffering from Rājayakṣmā (tuberculosis) becomes emaciated; the accumulated and exciting blood and phlegm come out from the throat. According to the West, there is sometimes pain in the mouth of the respiratory tract before tuberculosis. When the patient voluntarily picks up the phlegm stored in this place, blood suddenly appears with the phlegm. But according to Āyurveda, the blood is not generated from the trachea^[17]. The reason for bleeding is that all the blood vessels are blocked and blood and flesh cannot pass through the flesh to nourish the dhātu. As a result, the blood gets accumulated in excess in the stomach, and being excited, it comes out through the throat. In tuberculosis, the airways become blocked and breathing becomes difficult. The cause of diarrhoea is slippery stools as a result of fire defects. Patients of tuberculosis suffer from dyspnoea because of obstruction by Vayu and Kapha. This patient passes the quantity of stool along with mucus because of the suppression of enzymes (Agni) by the vitiated doṣas.

However, there may be anorexia for Tridoṣaja (caused by the simultaneous vitiation of all the three doṣas) reasons. The taste of the mouth becomes astringent, bitter, and sweet in Vātika, Paittika, and Khapaja types of anorexia respectively. And if the patient's mental defect is seen during the distaste, then that is the main cause of distaste. Causes of vomiting in tuberculosis are anorexia, constipation, guilt, or just fear.

All types of tuberculosis are caused by tridoṣas. The doctor will start the treatment of the tuberculosis patient after judging the general condition and based on the stage of the illness. Tuberculosis is impossible to treat if the patient has eleven symptoms or six symptoms or three symptoms and loss of flesh and strength. And if you don't have a loss of flesh and strengths, you can also get all the symptoms. It has been said about the various treatments of coryza-fomentation, massage, smoking, external application, a sprinkling of liquids, and bath. Besides, in the treatment of Pīnasa such as the hot soup of the meat of lāva, tittirī, dakṣa, and vartaka, added with salt, sour, as well as pungent drugs and Sneha should be used for the preparation of thick gruel and preparation of barley water; The soup of the meat of goat added with Pippalī, Barley, Kulattha, Śuṭha, Dāḍima, and Āmalaki and ghee. By this, the six illnesses like Pratiśyāya, etc., get cured. In case of tuberculosis, fomentation should be applied over the throat, sides of the chest, and head according to the procedure prescribed for Saṅkarasveda^[18], and this purpose Kṛśarā, Utkārikā, Māṣa, Kulattha, Barley and Pāyas. Also, the head of the patient should be sprinkled with patrabhaṅga or the luke-warm decoction of Baḍelā, Gulañca, and Yaṣṭimadhu. Or the throat, the head should be fomented with Nāḍīsveda by using drugs, namely goat's head or fish's head^[19]. Also, audakamāṃsa, Ānupamāṃsa or Pañcamūla Sneha and āranāla may be used. In tuberculosis, when there is a pain in the head, side pain in the sides of the chest, and pain in the shoulders and limbs are cured by used to upanāha, namely-Jīvantī, Śulphā, Beḍelā, Yaṣṭimadhu, Baca, Veśavara, Bhūmikuṣmāṇḍa, Āmalakī, the meat of Audaka and meat of Ānūpa with four types of Sneha is useful.

Headache, side pain in the sides of the chest and pain in the shoulders are cured by external application or Ālepana mixed with Śatapuṣpa, Madhuka, Kuṣṭha, turmeric and red sandalwood along with ghee. Tuberculosis is treated by applying plaster or external application of thick ointment. External application of thick ointment prepared from the following four recipes is useful in the treatment of headache, pain in the sides of the chest as well as shoulders: namely-Balā, Rāsnā, sesame, ghee, Madhuka, and Nīlotpala; Guggulu, Devadāru, sandalwood, Nāgakeśara and ghee; Kṣīrakākolī, Beḍelā, Bhūmikuṣmāṇḍa, Sajinā and Punarṇavā; and Śatamūlī, Kṣīrakākolī, Gandhatṛṇa, Madhuka, and Ghee. Besides, Nāvana (inhalation therapy), smoking therapy, administration of Sneha (Ghee), etc., after the intake of food, massage with medicated oils, and medicated enema (Basti) are applied^[20].

This disease is cured by applying bloodletting therapy. If the patient suffers from headache, pain in the sides of the chest as well as shoulders, then bloodletting therapy should be applied by Jalaukā, Śṛṅga, or horn. And some patients are given three types of ointments (external application of thick ointments). Namely-with the paste of Lotus, Uśīra root and Red sandalwood added with ghee; the paste of Dūrvā, Madhuka, Mañjiṣṭhā, and Nāgakeśara mixed with ghee can be used; besides, coating of Pūṇḍariyākāṣṭha, Nirguṇḍī, Padmakeśara, Nīlotpala, Kaśeruka, and Kṣīrakākolī added with ghee is useful in this condition. Massage with the help of Candanādyataila and Śatadhautaghṛta is useful in this condition. Pariṣeka (sprinkling of liquids) with milk, the decoction of madhuka, cold rainwater, or the decoction of Candara, etc., is useful in this condition. Thus, alleviation therapies are described. If the patient is suffering from tuberculosis, having excessively vitiated doṣas should be given oleation and fomentation therapies, then emetic therapy and purgation therapy should be given. But these therapies should not have a depleting effect^[21].

Various medicines are used for tuberculosis. After the gastrointestinal tract is cleaned of impurities, the physician should administer the following medicines to relieve cough, dyspnoea, headache, pain in the sides of the chest as well as shoulders, etc. E.g.¥Inhalation therapy or Nasya with the ghṛta boiled with Bala, Vidārī, Aśvagadhā or Vidārī, and Madhuka along with salt is excellent for the promotion of voice. Inhalation therapy of ghee boiled with Pūṇḍariyākāṣṭha, Yaṣṭimadhu, Pippalī, Bṛhatī, Balā, and Milk is excellent for the promotion of voice. Frequent drinking of ghee after meals is useful to curing headaches, pain in the sides of the chest as well as shoulders, coughs, and respiratory diseases. Medicated ghee prepared by boiling with Balā, the decoction of Daśamūla, milk, and meat soup is useful in the nuisances like headaches and side pains^[22].

The above infestations are eliminated by drinking Rāsnā Ghee or Balā Ghee with milk after or during mealtime. Also, the following leha and Sneha have been said to be applied for the treatment of all coughs, sore throats, breathing hiccups, headaches, and side aches. For example, intake of ghee added with dates, raisins and sugars, honey and Pippalī cures sore throat, cough, and shortness of breath. The ghee which is collected freshly from the milk boiled with the decoction of Daśamūla should be mixed with Pippalī and honey. It also cures promotion of voice, headache, and pain in the sides of the chest as well as shoulders, shortness of breath, cough, and fever^[23].

Ghee should be collected from boiled milk with five varieties of Pañcamūla. This ghee (one part) should be cooked by adding the decoction of five varieties of Pañcamūla (three parts) and milk (one part). This recipe cures all the seven ailments of Rājayakṣmā. The following four methods, when taken in the form of a remedy along with honey and ghee cures cough, dyspnoea, and pain in the sides of the chest and also promote voice. Also, Kharjūra, Pippalī, Drākṣā, Pathyā, Śṛṅgī, and Durālabhā; Triphalā, Pippalī, Musta, Śṛṅgāṭa, Jaggery and Śarkarā; Vīrā, sati, Puṣkaramūla, Surasa, Śarkarā, and Jaggery; and Nagara, Citraka, Lājā, Pippalī, Āmalakī, and Jaggery. Again, sixteen parts of Sitopalā (candy), eight parts of Bamboo salt (Tugākṣīrī) four parts of Pippalī, two parts of cardamom, and one part of cinnamon should be made into a powder. This should be mixed with honey and ghee, and given, to the patient to lick. This cures inhalation, coughing, phlegm, tongue piercing, anorexia, and anorexia, low power of digestion, and pain in the sides of the chest^[24].Vāsāghṛta and Śatāvarīghṛta which are very beneficial for Inflammation of the hands, feet and body, fever, and high blood pressure^[25].

Besides, Gokṣura, Durālabhā, Parṇīcatuṣṭaya (Śālaparṇī, Mudagaparṇī, Māṣaparṇī, and Pṛśniparṇī), Balā, Parpaṭaka will be boiled in ten-part of the water in one pole and the decoction should be shifted to have one-tenth. After that, the decoction of Śaṭī, Kuḍa, Pippalī, Balādumuralatā, Bhūmyāmalakī, Ciretā, Kaṭakī, Indrayava, and Anantamūla should be taken separately two tolā and mixed with one prastha of ghee and two prasthas of milk should be added and cooked.

The medicated ghee cures fever, burning sensation, giddiness, cough, nausea, pain in the shoulders, pain in the sides of the chest and head, thirst, vomiting, and diarrhoea. Once again, the eleventh infestation of tuberculosis is eliminated by consuming equal parts of Jīvantī, Madhuka, Drākṣā, fruits of Kuṭaja, Śaṭī, Puṣkaramūla, Vyāghrī, Gokṣura, Balā, Nīlotpala, Tāmalakī, Trāyamāṇā, Durālabhā, and Pippalī and made to a paste. Ghee should be cooked along with this paste. Besides, Balā, Sthirā, Pṛśniparṇi, Bṛhatī and Nidigdhikā, Ginger, Grapes, Dates and Pippalī Kalka; Milk and Ghee should be cooked together. When consumed this ghee with honey fever, cough, and sore throat are eliminated. Goat milk and jungle meat juice, Caṇaka or gram, Mudga, and Makuṣṭha have been mentioned as the diet for tuberculosis. For the treatment of fever in tuberculosis, the antidote for the treatment of fever has already been mentioned. All those rules apply to tuberculosis fever and burn with ghee.

Tuberculosis patient, if the mucus is defective but the patient is strong, he should be given emetic therapy with the following recipes: milk boiled with the fruit of Madana; Milk boiled with the decoction of Madhuyaṣṭī; and Yavāgū prepared by boiling with emetic drugs and added with ghee. After vomiting, during mealtime, the patient should be given a light diet. Barley, Godhūma, Mādhvīka, Śīdhu, Ariṣṭa, Surā, and Āsava and Śūlya Jungle type of meat is eaten to relieve coughing^[26]. During excessive expectoration of mucus, it is Vayu that stimulates the mucus to come out. Therefore, a wise physician should indulgence such a condition with the help of unctuous and hot remedies. The treatment of cough is applied in the treatment of vomiting. To such a patient, diet, and drinks which are hṛdya, which alleviate and which are light should be given^[27].

In the patient of tuberculosis, generally, Agni is afflicted. This causes diarrhoea accompanied by mucus and distaste in the mouth. To such a patient, the following recipes which stimulate the power of digestion, which stop diarrhoea, cleanse the mouth and counteract anorexia should be administered: For example, if a tuberculosis patient has diarrhoea, he should drink Śuṭha and Indrayava powder with rice-wash water. If the medicine is worn out, it should be taken with the juice of Āmalakī, Takra, and juice of Pomegranate. The decoction of Pāṭhā, Bilva and Yamānī will be taken with Takra or decoction of Durālabhā, Śṛṅgavera, and Pāṭhā will be taken with Surā.

Diarrhoea is cured by taking a decoction of the seeds of Jambū, Āmra, Bilva, Kapittha, and Nāgara, which are to be mixed with the maṇḍa of peyā or pulp^[28]. Seven decoctions (Khaḍas) are very useful in diarrhoea. Leaves of Vetasa, Arjuna and Jambū, Padma and Kṛṣṇagandhā, Śrīparṇī, Madayantī and Yūthikā, Mātuluṅga, Dhātakī and Dāḍima -the decoction of these seven should be mixed with Mudagādi's juice and applied with a mixture of ghee, pomegranate juice and salt^[29].

The following diet and proportions have been mentioned for diarrhoea: in diarrhoea, the soup of different types of meat that are light for digestion should be mixed with astringent ingredients. The Use of these vyāñjanas along with a red variety of Śāli rice is useful in diarrhoea. The patient should drink water boiled with laghupañcamūla, butter, surā, cukrikā, and the juice of Dāḍima.

To clean the mouth, it is obligatory to wash the teeth and mouth twice a day and then with smoke. Later, Dīpana and Pācana will chew the waste. Besides, it is beneficial to take medicine and food with loved ones. Pañcayoga is used to bring out the taste in the mouth. Namely-Cinnamon, Musta, Cardamom and Coriander; Musta, Āmalakī, and Cinnamon powder; Cinnamon, Dāruharidrā and Yavānī powder; Pippalī and Tejohvā powder; Tintiḍīka and fried Yavānī powder, etc. If the above Pañcayoga is held in the mouth by powder it or if the mouth is cleansed by them or if it is mixed in water and held in the mouth, then the mouth is cleansed^[30]. Even if you take the anti-mouthwash drugs, you can clean your oral cavity. Namely-surā, mādhvīka, śīdhu, oil, honey, ghee, milk, and sugar cane juice.

In tuberculosis, the following medicines and medicine powders are used for relief, namely–Yavānī Ṣāḍava powder is Yavānī, Tintiḍīka, Śuṭha, Amlavetasa, Dāḍima, and Badara (two separate tolā); Coriander, Sauvarcala, Kṛṣṇajīrā, and Cinnamon should be crushed separately in half tolā, one hundred Pippalīs, two hundred fruits of Marica and four quarts of sugar. These powders cure tongue-cleansing, heart-treating, spleen disorders, pain in the sides of the chest, constipation, flatulence, cough, asthma, sprue syndrome, and piles. Tālīśādyacūrṇa such as Tālīśapatra, Marica, Ginger, Pippalī, and Vaṃśalocana—all these powders should be taken in increments one by one. Cinnamon and cardamom should be combined with half of the separate Tālīśapatra and thirty-two parts of the white sugar should be made into a powder. It’s an excellent stimulant of digestion. It cures heart disease, anaemia, sprue syndrome, consumption, splenic disorders, fever, vomiting, diarrhoea, and colic pain, etc.^[31] And this powder is cooked with candy and consumed in powder form.

Patients with tuberculosis have been suggested to feed on different meats. Applying this meat helps in relieving tuberculosis. In Tuberculosis the skilled physician will give the meat to the tuberculosis patient by imagining the meat of various animals. The flesh of carnivorous animals is especially large. In Tuberculosis secretly the application of other meats has also been suggested, namely, peacock meat is called vulture or falcon, owl and farmer's meat; He will fry the crows in the name of the partridge, the flesh of the serpent in the name of the monkey, and the worm in the name of the fish; The meat of the rabbit is called the flesh of the thick hairy Nakula and the meat of the cats and the vixen are consonant; Deer meat is used as meat for lions, bears, wolves, and tigers; The meat of elephant, rhinoceros and horse meat is used to increase the health of tuberculosis patients.

Also, carnivorous animals are especially carnivorous as they are nourished by the meat. In particular, deer and bird meat are sharp, warm, and light and are suitable for tuberculosis patients^[32]. The reason for using other meat as a lie to a TB patient is that some meat is unpleasant due to other habits but it should be eaten with a taste of lying. And if you try, you can eat like this. But if the patient finds out and expresses disgust, he should never eat; rather vomiting should be done if ingested. As a result, if it is necessary to feed the patient such meat, he must lie. The meat of peacocks, Tittira, chickens, Kukkuṭa, goose, pigs, camels, donkeys, cows, and buffaloes are very meaty. In the Sūtra sthāna, the chapter on Annapānavidhiḥ mentions eight types of meat, namely-Prasaha, Bhūśaya, Ānūpa, Jalaja, Jalacara, Viṣkira, Pratuda, and Jungle^[33]. The prudent physician will select from all these meats and give them to the TB patient. In Vāta main tuberculosis, Prasaha, Bhūśaya, Ānūpa, Jalaja, and Jalacara meat will be provided according to the dose^[34].

In the case of cough-bile main tuberculosis, physician will apply the meat of Pratuda, Viṣkira, and Dhanvaja deer for food^[35]. The special rule of cooking meat is that the meat will be applied in the form of a sumptuous meal in a proper manner, pleasing, soft, juicy, and fragrant. Although a person with tuberculosis can eat meat and drink alcohol with restraint and calmness, tuberculosis cannot stay in his body for long.

Tuberculosis will not be able to find entry into the body of a person who regularly takes Vāruṇīmaṇḍa and who cleanses the exterior of his body and who does not suppress the manifested natural urges^[36]. The use of various alcohols including meat is beneficial in tuberculosis. For example, the TB patient will always eat meat and drink Prasannā, Vāruṇī, Śīdhu, Ariṣṭa, Āsava, and Madhu^[37]. The qualities of alcohol are sharpness, warmth, smoothness, and subtlety. Therefore, it is capable of forcefully and quickly opening the orifices channels of circulation as a result of which seven categories of tissue elements get proper nourishment and the nourishment of the dhātu causes immediate relief of tuberculosis. In the case of tuberculosis, boiled ghee should be applied with the meat of carnivorous animals. Besides, Daśamūlādi ghee such as Kalka of Madhuragaṇa, the decoction of Daśamūla, boiled ghee with milk and meat is very anti-tuberculosis. Again, instead of alcohol, Pañcakolādi ghee is useful, such as Pippalī, Pippalī root, Cai, Citā, Ginger, and Yavakṣāra Kalka and boiled ghee with milk is very purgative. Again, Rasnādi ghṛta, such as Rāsnā, Balā, Gokṣura, Śālaparṇī is also a decoction of Punarṇavā; Boiled ghee with Kalka and milk of Jīvantī and Pippalī is an antiseptic. Tuberculosis is cured by drinking the aforesaid ghee with all the Yavāgu or by licking it with honey or by taking it with amla^[38].

There has been talking of applying extinction rules to alleviate tuberculosis. The patient should take bath in a tub containing Sneha, milk, or water. These medicated baths help in the opening up of the obstructed channels of circulation and these will promote strength and nutrition. After passing through the avagāhana, the patient should be given a gentle massage after smearing his body with ghee and oil, mixed. Thereafter, the patient should sit relaxed and ointment should be applied^[39]. Unction recipes are Jīvantī, Śatābarī, Mañjiṣṭhā, Punarṇavā, Aśvagadhā, Apāmārga Tarkārī, Madhuka, Balā, Bhūmikuṣmāṇḍa, Śvetasarṣapa, Kuṣṭha, Taṇḍula, fruits of Atasī, Māṣa, Sesame and Surābīja (Kiṇva), all of which have to be crushed together. It has to be mixed with three times of Yava Cūrṇa and curd and honey. This production provides nutrition, colour, and strength^[40].

The Kalka of white mustard seed; The perfumed garlands will be adorned with garlands, bas-reliefs, and ornaments by bathing in the seasonal water boiled with perfumes and life-giving medicines; and Maṇi-pearls will touch all that touches; will worship gods, physicians, and Brāhmaṇas; afterwards, he should take food and drinks which are of agreeable colour, taste, touch, and smell. The food and drinks should be consumed leisurely^[41]. One-year-old rice has been prescribed as a diet for tuberculosis patients^[42].

Finally, it was said that the cure for tuberculosis is to massage, unction, bathing, cleansing, medicated enema, milk, ghee, meat, meaty food, delicious wine, pleasant aroma, seasonal bath, seasonal love, observing friendly and beautiful ladies, Śrutisukhakara, pleasant lyricism, always joy and reassurance, paying regular obeisance to preceptors, observing celibacy, giving donations, performing penance, offering prayers to the gods, speaking the truth, maintaining good conduct, performing auspicious and non-violent activities and showing respect of physicians and learned Brāhmaṇas are worshipped^[43]. Again, it can be said that the Yajña by which royal tuberculosis was alleviated in ancient times, so the seeker of healing will be cured of tuberculosis by performing that Yajña according to the Vedic rules^[44]. Rasendrasāra, Saṅgraha etc. several herbs have been documented to treat Yakṣmā. Gruel, Bilva, drug oils, Godhūma, mudgayūṣa, sūraṇa, etc. have been prescribed. It is also necessary to restrain from anger, sex, day sleep, etc., and eight kinds of fruits called kakarāṣṭaka have been suggested^[45]. Medicines like śuddhapārada, śuddhagandhaka, jātiphala, jātikośa, jaṭāmaṇsi, and many other herbs are useful.

Footnotes and references:

[1]:

anekarogānugato bahurogapurogamaḥ |
durvijñeyo durnivāraḥ śoṣo vyādhirmahābalaḥ ||
saṃśoṣaṇādrasādīnāṃ śoṣa ityabhidhīyate |
kriyākṣayakaratvācca kṣaya ityucyate punaḥ || (Suśruta Uttar–41.3-4) Suśruta Saṃhitā of Maharṣi Suśruta Vol. III, Anant Ram Sharma (ed.), Varanasi, Chaukhamba Surbharati Prakashan, 2018, p. 323.

[2]:

rājayakṣmā kṣayaḥ śoṣo rogarāḍiti ca smṛtaḥ || (Aṣṭā. H. –Nidānasthāna-5/1); Aṣṭāṅga Hṛdayaṃ of Vāgbhaṭṭa Vol. II, trans. K. R. Srikantha Murthy, Varanasi, Chaukhambha Krishnadas Academy, 2018, p. 44.

[3]:

krodho yakṣmā jvaro roga ekartho duḥkhasaṃjñaka | (CS. Cikitsāsthāna–VIII.11); Caraka Saṃhitā Vol. II with elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakha Natha Chaturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 279.

[4]:

ayathābalamārambhaṃ vegasaṃdhāraṇaṃ kṣayam |
yakṣmaṇaḥ kāraṇaṃ vidyāccaturthaṃ viṣamāśanam || (CS. Cikitsāsthāna–VIII.13); R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 366.

[5]:

Baidyacharya Kalikinkar Sensarma & Ayurbedacharya Satyasekhar Bhattacharya (eds.), Caraka- Samhita–Vol. II, trans. Kabiraj Jasodanandan Sirkar, Kolkata, Deepayan Publication, 2013, p. 330.

[6]:

yuddhādhyayanabhārādhvalaṅghanaplavanādibhiḥ |
patanairabhighātairvā sāhasairvā tathā'paraiḥ ||
vāyuḥ prakupito............... bhajettasmānna sāhasam || (CS. Cikitsāsthāna–VIII.14-19); Caraka Saṃhitā Vol. II with elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakha Natha Chaturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 279.

[7]:

hrīmattvādvā ghṛṇitvādvā bhayādvā vegamāgatam |
vātamūtrapurīṣāṇāṃ nigṛhṇāti yadā naraḥ ||
tadā vegapratīghātāt............... yakṣmā yairucyate mahān || (CS. Cikitsāsthāna–VIII.20-23); R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 367.

[8]:

īrṣautkaṇṭhābhayatrāsakrodhaśokātikarśanāt |
ativyavāyānaśanācchu kramojajaśca hīyate ||
tatah snehakṣayādvāyurvṛddho............ kṣayāt prāṇakṣayapradam || (CS. Cikitsāsthāna–VIII.24-27); Caraka Saṃhitā Vol. II with elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakha Natha Chaturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 270.

[9]:

vividhānyannapānāni vaiṣamyeṇa samaśnataḥ |
janayantyāmayān ghorānviṣamānmārutādayaḥ ||
srotāṃsi rudhirādīnāṃ........... hetuścoktaścaturvidhaḥ || (CS. Cikitsāsthāna–VIII.28-32); R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 369.

[10]:

Baidyacharya Kalikinkar Sensarma & Ayurbedacharya Satyasekhar Bhattacharya (eds.), Caraka- Samhita–Vol. II, trans. Kabiraj Jasodanandan Sirkar, Kolkata, Deepayan Publication, 2013, p. 333.

[11]:

purvarūpaṃ pratiśyāyo daurbalyaṃ doṣadarśanam |
advoṣeṣvapi bhāveṣu kāye bībhatsadarśanam ||
ghṛṇitvamaśnataścāpi balamāṃsaparikṣayaḥ |
strīmadyamāṃsapriyatā priyatā cāvaguṇṭhane ||
makṣikāghuṇake śānāṃ........................ (CS. Cikitsāsthāna–VIII.33-37); R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, pp. 370-371.

[12]:

jvaraḥ kāsaḥ kaphokleśaḥ svarabhedo'ruciḥ klamaḥ |
indriyāṇāmasāmarthyaṃ yakṣmā cātaḥ prajāyate || (CS. Cikitsāsthāna–VIII.50); Caraka Saṃhitā Vol. II with elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakha Natha Chaturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 285.

[13]:

picchilaṃ bahalaṃ vistraṃ haritaṃ śvetapītakam |
kāsamāno rasaṃ yakṣmī niṣṭhīvati kaphānugatam || (CS. Cikitsāsthāna–VIII.51); R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 375.

[14]:

aṃsapārśvābhitāpaśca saṃtāpaḥ karapādayoḥ |
jvaraḥ sarvāṅgagaśceti lakṣaṇaṃ rājayakṣmaṇaḥ || (CS. Cikitsāsthāna–VIII.52); Caraka Saṃhitā Vol. II with elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakha Natha Chaturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 285.

[15]:

vātātpittātkaphādraktāt kāsavegāt sapīnasāt |
svarabhedo bhavedvātādrū kṣaḥ...................... || (CS. Cikitsāsthāna–VIII.53-55); R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 376.

[16]:

pārśvaśūlaṃ tvaniyataṃ saṃkocāyāmalakṣaṇam |
śiraḥśūlaṃ sasaṃtāpaṃ yakṣmiṇaḥ syātsagauravam || (CS. Cikitsāsthāna–VIII.56); Caraka Saṃhitā Vol. II with elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakha Natha Chaturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 285.

[17]:

Baidyacharya Kalikinkar Sensarma & Ayurbedacharya Satyasekhar Bhattacharya (eds.), Caraka- Samhita–Vol. II, trans. Kabiraj Jasodanandan Sirkar, Kolkata, Deepayan Publication, 2013, p. 336.

[18]:

tatra vastrāntaritairavastrāntaritairvā piṇḍairyathoktairupasvedanaṃ saṅkarasveda iti vidyāt || (CS. Sūtrasthāna–XIV.41); Caraka Saṃhitā Vol. I with elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakha Natha, Varanasi, Chaukhambha Bharati Academy, 2015, p. 260.

[19]:

svedanadravyāṇāṃ punarmūlaphalapatraśuṅgādīnāṃ mṛgaśakunapiśitaśiraspadādīnāmuṣṇasvabhāvānāṃ vā yathārhamamlalavaṇasneho- pasaṃhitānāṃ mūtrakṣīrādīnāṃ vā kumbhyāṃ vāṣpamanudvamantyāmutkvathitānāṃ nāḍyāśareṣīkāvaṃśadalakarañjārka patrānyatama- kṛ tayā gajāgrahastasaṃsthaanayā vyāmadīrghayā vyāmārdhadīrghayā vā vyāmacaturbhāgāṣṭabhāgamūlāgrapariṇāhasrotasā sarvato vātaharapatrasaṃvṛtacchidrayā dvistrirvā vināmitayā vātaharasiddhasnehābhyaktagātro vāṣpamupaharet; vāṣpo hṛnṛjugāmī vihatacaṇḍavegastvacamavidahan sukhaṃ svedayatīti nāḍīsvedaḥ || (CS. Sūtrasthāna–XIV.43); R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. I, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 277.

[20]:

śastāḥ saṃsṛṣṭadoṣāṇāṃ śiraḥpārśvāṃsaśūlinām |
nāvanaṃ dhūmapānāni snehāścauttarabhaktikāḥ |
tailānyabhyaṅ gyogīni bastikarmā tathā param || (CS. Cikitsāsthāna–VIII.80-81); Caraka Saṃhitā Vol. II with Elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakha Natha Chaturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 289.

[21]:

śṛṅgālābujalaukobhiḥ praduṣṭaṃ vyadhanena vā |
śiraḥ pārśvāṃsaśūleṣu rudhiraṃ tasya nirharet ||
pradehaḥ saghṛtaśceṣṭaḥ.................... || (CS. Cikitsāsthāna–VIII.82-86); R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 383.

[22]:

śiraḥpārśvāmsaśūlaghnaṃ kāsaśvāsanibarhaṇam |
prayujyamāna bahuśo ghṛtaṃ cauttarabhaktikam ||
daśamūlena payasā siddhaṃ māṃsarasena ca |
balāgarbhaṃ ghṛtaṃ sadyo rogānetān prabādhate || (CS. Cikitsāsthāna–VIII.92-93); R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 384.

[23]:

ślokārdhairvihitānetāṃllihyānnā madhusarpiṣā |
kāsaśvāsāpahānsvaryānpārśvaśūlāpahāṃstathā || (CS. Cikitsāsthāna–VIII.102); Caraka Saṃhitā Vol. II with elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakha Natha Chaturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 293.

[24]:

cūrṇitaṃ prāśayedvā tacchvāsakāsakaphāturam |
suptajihvārocakinamalpāgniṃ pārśvaśūlinam || (CS. Cikitsāsthāna–VIII.104); R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 388.

[25]:

hastāpādāṅgadāheṣu jvare rakte tathordhvage |
vāsāghṛtaṃ śatāvaryā siddhaṃ vā paramaṃ hitam || (CS. Cikitsāsthāna–VIII.105); Caraka Saṃhitā Vol. II with elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakha Natha Chaturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 293.

[26]:

yavagodhūmamādhvīkasidhvariṣṭasurāsavān |
jāṅgalāni ca śūlyāni sevamānaḥ kaphaṃ jayet || (CS. Cikitsāsthāna–VIII.120); R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 392.

[27]:

kriyā kaphapraseke yā vamyāṃ saiva praśasyate |
cānnapānāni vātaghnāni laghuni ca || (CS. Cikitsāsthāna–VIII.122); Caraka Saṃhitā Vol. II with elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakha Natha Chaturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 295.

[28]:

jambvāmramadhyaṃ bilvaṃ ca sakapitthaṃ sanāgaram |
payomaṇḍeṇa pātavyamatīsāranivṛttaye || (CS. Cikitsāsthāna–VIII.127); R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 393.

[29]:

vetasārjunajambūnāṃ mruṇālīkṛ ṣṇagandhayoḥ |
śrīparṇyā madayantyāśca yūthikāyāśca pallavān ||
mātuluṅgasya dhātakyā dāḍimasya ca kārayet |
snehāmlalavaṇopetān khaṇḍān sāṃgrāhikān param || (CS. Cikitsāsthāna–VIII.129-130); Caraka Saṃhitā Vol. II with elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakha Natha Chaturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 296.

[30]:

jihvāviśodhanaṃ hṛdaṃ taccūrṇaṃ bhaktarocanam |
hṛtplīhapārśvaśūlaghnaṃ vibandhānāhanāśanam |
kāsaśvāsaharaṃ grāhi grahaṇyarśovikāranut || (CS. Cikitsāsthāna–VIII.143-144); R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 397.

[31]:

kāsaśvāsāruciharaṃ taccūrṇaṃ dīpanaṃ param ||
hṛtpāṇḍugrahaṇīdoṣaśoṣaplīhajvarāpaham |
vamyatīsāramūlaghnaṃ mūḍhavātānulomanam || (CS. Cikitsāsthāna–VIII.146-147); Caraka Saṃhitā Vol. II with elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakha Natha Chaturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 297.

[32]:

māṃsenāpacitāṅgānāṃ māṃsaṃ māṃsakaraṃ param |
tīkṣṇoṣṇalāghavācchastaṃ viśeṣānmṛgapakṣiṇām || (CS. Cikitsāsthāna–VIII.155); R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 400.

[33]:

CS. -Sūtrasthāna–XXVII.29-38; Baidyacharya Kalikinkar Sensarma & Ayurbedacharya Satyasekhar Bhattacharya (eds.), Caraka-Samhita–Vol. I, trans. Kabiraj Jasodanandan Sirkar, Kolkata, Deepayan Publication, 2013, pp. 232-236.

[34]:

prasahā bhūśayānūpavārijā vāricāriṇaḥ |
āhārārthaṃ pradātavyā mātrayā vātaśoṣiṇe || (CS. Cikitsāsthāna–VIII.160); Caraka Saṃhitā Vol. II with elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakha Natha Chaturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 299.

[35]:

pratudā viṣkirāścaiva dhanvajāśca mṛgadvijāḥ |
kaphapittaparītātānāṃ prayojyāh śoṣarogiṇām || (CS. Cikitsāsthāna–VIII.161); R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 401.

[36]:

vāruṇīmaṇḍanityasya vahirmārjanasevinaḥ |
avidhāritavegasya yakṣmā na labhate'ntaram || (CS. Cikitsāsthāna–VIII.164); Caraka Saṃhitā Vol. II with elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakha Natha Chaturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 299.

[37]:

prasannāṃ vāruṇīṃ sīdhumariṣṭānāsavānmadhu |
yathārhamanupānārthaṃ pibenmāṃsāni bhakṣayan || (CS. Cikitsāsthāna–VIII.165); R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 402.

[38]:

yavāgvā vā pibenmātrāṃ lihyādvā madhunā saha |
siddhānāṃ sarṣipāmeṣāmadyādannena vā saha |
śuṣyatāmeṣa nirdiṣṭo vidhirābhyavahārikaḥ || (CS. Cikitsāsthāna–VIII.171-172); Caraka Saṃhitā Vol. II with elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakha Natha Chaturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 300.

[39]:

bahiḥsparśanamāśritya vakṣyate'taḥ paraṃ vidhiḥ |
snehakṣīrāmbukoṣṭheṣu........... sukhaṃ cotsādayennaram || (CS. Cikitsāsthāna–VIII.173-174); R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 404.

[40]:

jīvantīṃ śatavīryāṃ ca vikasāṃ sapunarnavām |
aśvagandhāmapāmārgaṃ tarkārīṃ madhukaṃ balām |
vidārīṃ sarṣapaṃ kuṣṭhaṃ taṇḍulānatasīphalam ||
māṣāṃstilāṃśca kiṇvaṃ ca sarvamekatra curṇayet |
yavacūrṇatriguṇitaṃ dadhnā yuktaṃ samākṣikam ||
etadutsādanaṃ kāryaṃ puṣṭivarṇabalapradam || (CS. Cikitsāsthāna–VIII.175-177); Caraka Saṃhitā Vol. II with elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakha Natha Chaturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 301.

[41]:

gaurasarṣapakalke na kalkai ścāpi sugandhibhiḥ |
snāyādṛtusukhaistoyairjīvanīyauṣadhaiḥ śṛteḥ ||
gandhai samālyairvāso.......... sukhamadyāt sukhapradam | (CS. Cikitsāsthāna–VIII.178-180); R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 405.

[42]:

samātītāni dhānyāni kalpanīyāni śuṣyatām || (CS. Cikitsāsthāna–VIII. 219); Baidyacharya Kalikinkar Sensarma & Ayurbedacharya Satyasekhar Bhattacharya (eds.), Caraka-Samhita–Vol. II, trans. Kabiraj Jasodanandan Sirkar, Kolkata, Deepayan Publication, 2013, pp. 254-255.

[43]:

abhyaṅgotsādanaiścaiva vāsobhiharataiḥ priyaiḥ |
yathartuvihitaiḥ snānairavagāhairvimārjanaiḥ ||
bastibhi........... maṅgalyairapyahiṃsayā |
vaidyaviprārcanārccaiva rogarājo nivartate || (CS. Cikitsāsthāna–VIII.184-188); R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 406.

[44]:

yayā prayuktayā ceṣṭyā rājayakṣmā purā jitaḥ |
tāṃ vedavihitāmiṣṭimārogyārthī prayojayet || (CS. Cikitsāsthāna–VIII.189); Caraka Saṃhitā Vol. II with elaborated Vidyotini Hindi Commentary, trans. Kasinatha Pandey & Gorakha Natha Chaturvedi, Varanasi, Chaukhambha Bharati Academy, 2015, p. 303.

[45]:

aṣṭame'hni pradātavyaḥ purvavat kāryyasiddhaye |
prathame saptame deyā lāvaśūraṇamudrakāḥ ||
dvitīye māṣagodhūmā bhakṣyāḥ pūrvāditañca yat |
deyāni matsamāṃsāni tṛtīye mardanādikam ||
tailabilvāranālāni kopastrīsvapna jāgarān |
tyajet kādīni dravyāṇi hṛdyaṃ svādu ca śīlayet || (Ras. S. –II/Yakṣmā Cikitsā/48-50); Ashok D. Satpute, Rasendrasāra Saṅgraha of Sri. Gopal Krishna, Varanasi, Chowkhamba Krishnadas Academy, 2009, p. 439-440.