Chapter 3a - Basic concepts of Ayurveda (as explained in Manasollasa)

Ayurveda is the Veda of Ayus, . This science of life has come down from the earliest times in India. The great scholar-physician Caraka says that it was revealed by Brahman, the Creator Himself.¹ According to Susruta, Ayurveda was revealed even before creation.2 Scholars are of the opinion that Ayurveda is an Upaveda related either to Rgveda or Atharvaveda. Kasyapa considers it as the fifth Veda occupying the topmost position.³ Caraka is emphatic on the point that Ayurveda is sasvata eternal and its origin is not easy to trace. wwwwwww A distinctive part of Vedic medicine is its pharmacopoeia, especially its detailed description of the substances and its acquaintance with the local flora. This botanical wisdom occurs largely in the hymns of the Atharvaveda and is connected to a tradition of healing plant goddesses. The hymns of the Rgveda reveal less of a familiarity with indigenous plant life, and what is found there relates principally to a tradition of a male plant divinity. A homologization of these two botanical traditions is reflected in the mythological connections between the principal plant deities mentioned in each text, and occurs in mythical parts of the Atharvavedic medical hymns. Here are found myths of both the healing plant god Kustha, and the healing plant goddess Arundhati. Kustha was the remedy par excellence for fever. This was generally identified with the aromatic costus, native of Kashmir and known to have been an important export from India in the spice trade. The healing plant goddess Arundhati was used in the treatment of fractures and wounds and is identified among others with laksa, the Sanskrit term for the resinous 1. #is azon fe quuleur : ..... Caraka Samhita - Sutrasthana 1.4.24 iha khalvayurvedam ... slokasatasahastramadhyayasahasram ca krtavan svayambhuh | Susruta Samhita - Suutrasthana 1.6 Kasyapa Samhita - 6.1.10

37 "lac." The mythology of Kustha plant god links him closely both with the Rgvedic plant Soma, important to the sacrificial cults, and the Atharvavedic Arundhati, significant to the medical cults. He (Kustha) is called Soma's brother, and like Soma, is known to have grown high in the Himavant mountains, the birthplace of eagles, the third heaven from earth and the seat of the gods. Likewise, several of the epithets associated with Kustha are identical to those given to Arundhati. They are both perennial, life-giving and harmless. Kustha's mythological link with Soma and his name-association with Arundhati imply a conscious effort to homologize a Rgvedic botanical tradition dominated by a male plant divinity with a medical-botanical tradition of plant goddesses particular to the Atharvaveda. This assimilation of useful (and thereby powerful) botanical knowledge concurs with the medical intellectuals' general tendency to appropriate wisdom which could render their healing rituals more efficacious. Further investigations of the mythological traditions of plant divinities in the Rgveda and Atharvaveda should reveal interesting aspects of the homologization of religious ideas and help identify elements of indigenous beliefs in ancient India. Ayurvedasastra : It is definitely known that sciences in India had developed and achieved great eminence at a time when Europe was passing through the dark period of the early middle ages. It is through the medium of the Arabian sciences that some of those Indian scientific concepts and inventions joined the mainstream of the Renaissance in Europe. A few notable names associated with different sciences in India during different periods are given below.5 4. 5. K.G. Zysk, Asceticism and healing in ancient India (Oxford University Press, New York and Oxford, 1991), pp. 17-19. T.K. Ramachandra Iyer, A Short History of Sanskrit Literature (R.S. Vedhyar and Sons, Book-sellers and Publishers, Kalpathi 1977). pp-55-100. Cf. also W.K. Lele. The Doctrine of the Tantrayuktis (Chaukhamba Surabharati Prakashan, Varanasi 1981). M.S. Sastry, Sanskrita Kavi Jivitam, Ed. by P. Sri Ramachandradu and V. Sundara Sarma (Sanskrit Academy, Osmania University, Hyderabad, 1982).

38 Scientist S.No. Subjects 1. Medicine Bharadvaja Period and Profession Around 800 B.C. Earliest Teacher of Ayurvedic Medicine. " 2. Atreya 8 th Century B.C. Renowned teacher of Ayurvedic Medicine. 3. 4. 5. 6. " 7. 8. " " " " 'om " " Salihotra Jivika Patanjali Caraka Susruta Vagbhata Madhavaka Vrnda 8 th Century B.C. Father of Ancient Indian Veterinary Sciences. 6 th Century B.C. Physician to Lord Buddha. 2 nd Century B.C. Expounder of the Yoga doctrine. 2 nd Century B.C. Physician who compiled a treatise on Ayurvedic Medicine, known as Carakasamhita. 1 st Century B.C. Surgeon, who compiled a treatise known as Susrutasamhita. 6 th Century A.D. A great Physician and Author of Astanga Hrdaya a classic of Ayurvedic Medicine. 9 th Century A.D. Clinical diagnostician. 10 th Century A.D. Ayurvedic Medicine, practitioner. " 9. 10.

39 S.No. Subjects Scientist 11. Medicine Gadavara Misra 12. Astronomy Lagadha Period and Profession 12 th Century A.D. Veterinary Scientist 9 th Century B.C. The first known Astronomer. 13. Mathematics Baudhayana 5 th Century B.C. and Astronomy The Geometer (land measurer) of the Vedic Atlas. " 14. Garga 3 rd Century B.C. The enumerator of the constellations. » 15. Aryabhatta 476 A.D. The Great 16. " Varahamihira Mathematician 499 A.D. Versatile Scientist. 17. 2 Brahmagupta " 18. Bhaskara 19. Alchemistry Nagarjuna 20. Philosopher Scientist Kanada " 21. " 22. Kapila Gotama 23. Agriculture Khana The great Astrologer. 598 A.D. A great Mathematician. 1114 A.D. Algebraist 8 th Century A.D. Great Alchemist 6 th Century B.C. Ancient Atomist philosopher/scientist. 7 th Century B.C. Propounder of the theory of the creation of the universe. 6 th century B.C. Originator of Ancient Indian Scientific Methodology 6 th Century B.C. Agriculture.

40 On the basis of the above information, it may be surmised that science was divided into many parts and intensively studied. The word Sastra was originally applied to the various subjects of study connected with the Vedic religion and Hindu Philosophy, namely the traditionally recognised branches of learning.6 Gandharvaveda, Dhanurveda, Arthasastra and Ayurveda were recognised as Sastras, i.e., the means for acquiring correct knowledge. Later on, the term Sastra was used to denote any branch of study that was treated on a scientific basis. Ayurveda Sastra is very vast, but the following study is only a brief survey of Ayurveda Sastra, as detailed in Somesvara's Manasollasa. Ayurveda or Indian Medicine The Indian system of medicine called Ayurveda had its origin in the Rgvedic period. Rudra is spoken of as a Physician or Bhisak of Gods. fuuchicanfuqi qgveda-2.33.4. The Asvins also are spoken of as possessing many remedies. The Atharvaveda has hymns dealing with the cure of diseases and the Puranas and Smrtis contain accounts of medicine. Ayurveda developed in close association with the Dharma Sastra and the systems of philosophy like Samkhya and Yoga. The three qualities of Prakrti - Sattva, Rajas and Tamas are closely related to the three humours of the human body viz., Vata, Pitta and Kapha. Susruta is the author of Susrutasamhita, which stresses the importance of surgery. He speaks of surgical instruments and surgical operations. He must have lived around the beginning of the Christian era. Vagbhata of the 6 th Century A.D. is the author of the most popular and authoritative treatise on Ayurveda known as Astangahrdaya. He is also the author of Astangasamgraha. Nagarjuna is the author of a 6. angani sat vedascatvaro mimamsanyayavistarah | yuvi uzdemesi a fag || T.K. Ramachandra Iyer, op. cit. p.98

41 treatise on Ayurveda called Yogasara. The Chinese pilgrim Hieun Tsang refers to one Nagarjuna who was an authority on medicine and Chemistry." Indian medicine is not confined to the treatment of human beings alone. There are treatises on the treatment of animals, birds and trees. Surapala's Vrksayurveda, dealing with horticulture, Narayana's Matangalila dealing with the diseases of elephants, the Asvayurveda of Gana and Asvacikitsa of Jayadatta and Nakula, are some such works. The Rajanighantu of Narahari and Dhanvantari Nighantu of an unknown author are some of the Nighantus on the subject of Indian medicine. Somesvara mentions in Manasollasa the physicians who treat elephants, horses, cows, deer and birds also. It can be seen that during Somesvara's period the physicians were well-versed in all types of medicines. Definition of Ayurveda 9 8 Ayurveda consists of two words, namely, 'Ayus' and 'Veda' - meaning "The Science of Life'. It is traditionally considered as a supplement to the Vedas. According Caraka, the question arises as to which of the four Rgveda, Samaveda, Yajurveda and Atharvanaveda do the scholars of Ayurveda follow? What is the life span ? Why is it called Ayurveda ? What is the object of Ayurveda ? Is it eternal or ephemeral ? What are its branches and how many are they? Who are eligible to study it and what for? Of the four - Rk, Yajus, Sama and Atharvan-Vedas, physicians owe their loyalty to the Atharvana Veda because this Veda deals with diagnosis and treatment 7. T.K. Ramachandra Iyer, op.cit. p.171. 8. naranam ca gajanam ca vajinam ca gavamapi | 9. mrganam ca khaganam ca ye jananti cikitsitam || 2.2.138. - tatra cet prastarah syuh caturnamrksamayajuratharva vedanam kam vedamupadisantyayurvedavidah ? kimayuh ? kasmadayurvedah ? kimarthamayurvedah ? sasvato'sasvato va ? kati kani casyangani ? kaiscayamadhyetavyah ? kimartham ca iti | 1 tatra bhisaja prstenaivam caturnamrksamayajuratharva vedanamatmano'tharvavedabhaktiradesyasya | vedo hyatharvano danasvastyayanabalimangala- homaniyamaprayascittopavasamantradiparigraha ccikitsam praha, cikitsa cayuso hitayopadisyate || carakasamhita - 3020-21

42 of diseases by taking recourse to gift, propitiatory rites, worship, auspicious observances, oblations, observance of spiritual rites, atonement, fast, incantations, etc. They are prescribed for the sake of longevity. Ayurveda is considered as an Upaveda of the Atharvaveda. 11 Somesvara's Manasollasa refers to almost all the works on Indian medicine. He uses the word Astanga 10 from Vagbhata's work, Astangahrdaya. This work is included in the 'Great-Trio' or 'Brhattrayi'. The remaining two are Carakasamhita by Agnivesa and the Susruta Samhita by Susruta. Of these three, Carakasamhita is considered to be the most authoritative inasmuch as it represents various aspects of this science, with special reference to the fundamental principles of medicine. The following Sloka" furnished towards the end of this work (Carakasamhita) aptly describes the significance of this work. "The methods of treatment prescribed by Agnivesa are meant both for the healthy persons (for the maintenance of their positive health and prevention of diseases) and the patients (for the cure of their ailments). Whatever is mentioned in this work may be available elsewhere and things not mentioned here are not to be found anywhere else'. This shows the importance and value of the book. In the same way, Manasollasa also is very important in the field of medicine. This work is useful to physicians, teachers, research workers, and students of Ayurveda. Ayurveda has eight specialised branches. They are: (1) Kayacikitsa internal medicine, (2) Salakya - treatment of diseases of the organs in the head and neck, (3) Salyapahartrka - extraction of foreign bodies through surgery, (4) Visagara-vairodhika-prasamana - management of conditions caused by natural and artificial poisons, (5) Bhutavidya - the 10. param parangatah samyagastange tu cikitsite | sastrakarmakaladadha mantre tantre ca kovidah || 2.2.139. 11. cikitsa vahnivesasya susthaturahitam prati | yadihasti tadanyatra yannehasti na tatkvacit | | caraka samhita - siddhisthana 12. 53-54.

43 treatment of psychic diseases, (6) Kumarabhrtya the treatment of children, (7) Rasayana - the administration of elixirs for the maintenance of youth and prevention of old age, and lastly (8) Vajikarana - the administration of aphrodisiacs.12 Manasollasa also mentions eight names: Deha, Siras, Vala, Visa, Salya, Graha, Vrsya and Rasayana. 18 These names are different in the other Ayurvedic books. Vaidya Bhagawan Dash states that the names of these are: (1) Pulse, (2) Urine, (3) Stool, (4) Tongue, (5) Voice, (6) Touch (skin), (7) Eyes and (8) General Physical features (Akrti). 14 All these eight branches deal with the prevention and cure of diseases and morbid conditions in their respective specialised fields. In Somesvara's Manasollasa, the nineteenth chapter of the first Prakarana, deals with medical science or Vaidyakiya-Sastra (1.19.135-291). He says that, for proper treatment of a disease it is essential to determine the exact nature of the disease with special reference to the dosas involved. A physician must know the kind of diseases, their nature, characteristics, and so on. Further, Somesvara mentions the qualities required in physicians. Physicians who are born in noble families, who are well-read, who have practical experience, who are skilful and pure; whose medicinal prescriptions and surgical operations are infallible; who are selfcontrolled; who have all equipments and are endowed with healthy sense organs; who are acquainted with the natural symptoms; and those who have presence of mind are the saviours of life and destroyers of diseases. 12 tasyayurvedasyanganyastau tatha - kayacikitsa, salakyam, salyapahartrkam, visagaravairodhikaprasamanam, bhutavidya, kaumarabhrtyakam, rasayanam, vajikaranamiti || tadeva 30 28. 13. dehe sirasi bale tu cise salye grahe'pi ca | vrsye rasayane caiva kusala bhisajo'stasu || 2.20.340. 14. Vaidya Bhagawan Dash. 'Fundamentals of Ayurvedic Medicine' IIIrd Vol. (Bansal and Co., New Delhi, 1982), p.93.

44 They are free from doubts regarding the etiology, premonitory signs and symptoms. Further he states the qualities necessary in physicians. 15 The Caraka Samhita says that Excellence in medical knowledge, an extensive practical experience, dexterity and purity are the four qualities of a physician.'16 A person of normal mental faculty, intelligence, strength and energy, desirous of his well-being pertaining to this world and the world beyond has to satisfy three basic desires, viz., the desire to live, the desire to earn and the desire to perform virtuous acts. These three main desires belong only to such persons as are after enjoyment of happiness in this world and the world beyond. The three-fold classification of desires, therefore, does not apply to such persons to whom salvation alone is the summum bonum of life; nor even to such persons as have not gone above the animal instincts and so are incapable of having the three basic human desires. The desire to satisfy passions is also there, but it is in fact included under the desire to live and the desire to earn because satisfaction of passion cannot be achieved without health and wealth. For this, in fact, it is the duty of the physician to maintain the health or equilibrium of Dhatus. By taking recourse to concordant factors, the physician well-versed in treatment brings about equilibrium of Dhatus and so he is the bestower of physical happiness and longevity. Therefore, Caraka says, 'By virtue of his ability to bestow physical happiness and longevity, a physician is verily regarded as a donor of virtue, wealth and desired objects pertaining to this world and the world beyond'. 17 15. sastra - sastravido vaidyanabhyasanipunanapi | uhapohavidekajnan suthahastan priyamvadan || 1.19.139. 16. srute paryavadatatvam bahuso drstakarmata | 17. daksyam saudhamiti jneyam vaidye gunamatustakam || carakasamhita - sutrasthana 9.6 dharmasyarthasya kamasya nrlokasyobhayasya ca | data sampadyate vaidyo danad dehasusayusam || Ibid., sutrasthana 38. -

45 The states of dosas in different combinations, have been explained as diseases. Hence Somesvara gives much importance to dosas. He says, "Prakrti or dosas like Pitta, Kapha and Vata are very important to determine diseases. Hence, a physician must take into consideration these dosas or prakrtis before he begins the treatment." Somesvara has described Prakrti as a state of life. 18 All the Hindu systems consider herbs, plants and trees as bodies endowed with life. Man is the chief among all creatures and in proportion to his complicated structure is his liability to diseases. The disorders of the human frame are of four kinds : (1) Accidental, (2) Organic, (3) Mental and (4) Natural. The injuries arising from external causes form the first class. The second comprehends the effects of the vitiated humours or derangements of the blood, bile, wind, etc. The third, one is occasioned by the operation of passions, or the effects on the constitution of rage, fear, sorrow, joy, etc. and the last is referrable to the necessary and innate condition of our being such as thirst, hunger, sleep, old age, and decay. Manasollasa mentions some diseases like fever or Juara, Raktapitta, Kasa, Svasa, Ksaya, Yaksman, Chardi Madatyaya, Arsas, Mutrakrchra, Prameha, Vidradhi, Sapha, Visarpa, Vatarakta, and so on. 19 In fact, diseases are of innumerable varieties depending upon their distinctive features like pain, colour (signs), etiology (study of causes of diseases), site of origin and manifestation, symptoms (like gulma) and 18. jnatva nidanam vyadhinam svarupam laksanaih sphutam | desakalanusarena satmyaprakrtitattvatah || 1.19.144. 19. jvare ca raktapitte ca kasesvase ca yaksmani | chadau madatyaye'rsahsu sarana grahanisu ca | mutrakrcchai pramehe ca vidradhau gulma- kosthayoh | pandau soke visarpe ca krsne sivatre balamaye || vatasonitaroge ca tatha rogantaresvapi | vaidyasastranusarena karayet tatpratikriyam || 1.19.141-143.

46 nomenclature (rajayaksma) and so on. There are diseases of serious type which even though curable with difficulty, can cause death, if not treated or treated wrongly. There are other diseases of mild nature which are definitely cured by treatment. There is another category of palliable diseases which are not curable, but even the most effective treatment will only enable the patient to stand the disease. There are other diseases where no treatment can succeed. Diseases are, thus, of two types: (1) curable and (2) incurable. Each of them is again of two types viz. mild and serious. Somesvara says, 'Sannipata is serious but curable, only when the physician takes care in treating this disease. '20 Further, he says that Sopha is incurable and serious. So hardly can any one be saved from this disease.2 In pre-historic times it was believed that evidences of medicine are scattered in the Vedic literature. Lord Pasupati -- is regarded as the divine physician. There are many seals with his image in Harappa and Mohenjodaro. Remains of vegetable, mineral and animal substances seem to have been used in drugs. The Osadhisukta of Rgveda is considered as an authentic document on ancient botany and herbaceous drugs. 22 Asvins are considered to be endowed with remarkable healing powers and their miracles show an advanced state of medicine and surgery. 23 This seems to have developed and advanced in Atharvaveda. Knowledge of medicine in ancient India was widespread as revealed in Caraka Samhita, the earliest scientifically organised document on Ayurveda. Caraka Samhita is an enlarged edition of 20. dosatraya - prakupite sannipato bhavet same | duscikitso bhaved rogi yatnadenamupacaret || 1.19.159. 21. sannipatajvaranmukte sopho bhavati darunah | karnamule yada tena kascideva vimucyate || 1.19.198. Rg.Veda. 1.181.1-8; 8.47.1-14; 10.40.1-14; 10.34.1-14. 22. 23. ayurveda ka vaijnanika itihasa, priyavratasarma p.13.17

47 Agnivesatantra. A systematic study of this work is supposed to prove how the whole system of medicine including physiology, pathology and pharmacology had been rationalised. This revolutionised the method of practising medicine in India by replacing the method of magical charms characteristic of the pre-Upanishadic age. The atmosphere of free thinking in the Upanishadic period helped in the gradual evolution of Ayurveda theories and practices. 24 The contribution of wandering mendicants or s, who were experts in medicine, in this field is immense. The minute observation of nature and its phenomena has also helped in establishing the basic concepts of this science of life. In Astangahrdayam - ayuh kamayamanena dharmarthasukhasadhanam | ayurvedopadesesu vidheyah paramadarah || 1.2 Ayurveda has been described as a dynamic philosophy of life and not as a mere system of medicine. It is conducive to a healthy individual and social life in performing one's duty and fulfilling social obligations and attaining perfect bliss of liberation. Preservation of health in the healthy and cure of illness in the diseased are stated as the twin objects of Ayurveda or science of life. Preventive medicine is given top priority in this system by giving a detailed description of daily routine keeping in mind the seasonal variations.25 A unique discovery of this age is described as Lok-Purusha-Samanya or the Law of Uniformity of Nature which paved the way for observation of intimate relationship between the Purusha and Loka or microcosm and macrocosm. 26 Ayurveda regards a g a living being as a composition of six components - pamcamahabhuta s or matter and the self or the spirit. prthvi, ap, agni, vayu, akasa and are the five elements which constitute a complete human 24. P.V. Sharma, 'Dr. P.M. Mehta Memorial Lecture', Jamnagar, 1989. 25. Ibid. 26. so'yamayurvedah sasvato nirdisyate, anaditvat, svabhavasamsiddhalaksanatvat, bhavasvabhavanityatvacca | carakasamhita-sutrasthana 30-27.

48 body. The outer universe has also the same material composition. So there is similarity between the material frame of the universe and the skeleton of any living being. The self or the spirit is predominant in a human being. Every material is composed of all the but there is predominance of one of them according to which the organs and substances are classified in Ayurveda. The five elements or only prepare the frame or the body. Only after life or after vital element enters the body, biological functions start. These functions are caused by the three vital principles known as Vata, Pitta and Kafa (slesma). and are the three subtle forms of vayu, agni (tejas ) and ap . In physical forms, they are represented by air, fire and water. akasa and prthvi are the remaining two bhuta s. akasa is too subtle. is too gross. Both of them are not involved in the above functions. Observation of nature and application of the Law of the Uniformity of Nature seems to have given rise to the formulation of this theory. According to Susruta, - (Moon, Sun, Air) - hold the cosmos by their functions of visarga, adana and viksepa which mean 'releasing', 'receiving'' and 'disseminating'. Similarly, etc. perform these functions in a living body. sutrasthana of susruta samhita deals with this subject in detail. - , , All motions, transportation and electromagnetic activities in a living body are controlled by . The processes of conversion, consumption and other chemical changes are caused by pitta kapha is concerned with water and as such maintains the body-fluid, and controls growth and strength in the body. All these exist wherever there is life and every living cell is governed by them in the performance of the functions. This is known as the theory of which comprises components of the vital element playing a predominant role in physiology and pathology. The entire living world is controlled by it. So, it applies to all the groups relating to animals - asvayurveda, gajayurveda, gavayurveda and vrksayurveda . 27 27. priyavratasarma, op.cit., p.64

49 The genetic factors are taken into account by Ayurveda. In the sarirasthana of carakasamhita, caraka has mentioned parental constituents of foetus, transference of merits and demerits including diseases and also defects in genes partially or wholly. Constitution or is also emphasised in Ayurveda. This considers every individual as unique and different from all others. prakrti or dosaprakrti is determined by the preponderance of one or more cs at the time of fertilization. 28 For instance, if is predominant is characteristic of a person. Similarly, psychic constitution is determined by any of the three qualities - sattva, rajas and tamas . It is clearly mentioned in the sutrasthana of carakasamhita that any body has to be administered only after examining the of each individual minutely. d mentions various types of physical and psychic prakrti s in sarirasthana of susruta samhita . Digestion and metabolism form another important topic in The process of conversion of ingested substances into assimilable form is known as digestion. This process is governed by 3 known as a this is situated in or abdomen. The process of digestion is governed by the digestive fire which consists of various juices. Without its proper function, assimilation of food is not possible. Without 3 no transformation or conversion can take place. In the cikitsasthana of carakasamhita there is an elaborate description of this digestion process of food consumed. The work Manasollasa has paid great attention to regimen (prescribed diet and habits). Somesvara opines that food is not digested by a patient suffering from fever. So for him, the physician must start treatment with regulation of diet. 29 28. sukrasonitasamyoge yo bhaveddosa utkatah | prakrtirjayate tena tasya mem laksanam srnu | susruta samhita - sarirasthana 4. 63. 29. ajiryatyasartham yasyajvarartasya vina'gnina | tasmanna damad bhesajyam langhanam tu prayojayet || 1.19.148.

50 He gives a number of rules relating to food and describes the general treatment, suited to the complaint or favourable to the operation of medicine administered. This branch in the Manasollasa is entitled Abhaksavarjana. Some other books call it Pathyapathya. To these subjects are to be added the Cikitsa, or medical treatment of diseases, on which subject, there are a variety of compositions, which contain much that is of value. Somesvara tells what is meant by Langhana or diet control. He says, "Do not take the food of these five types, namely, Bhaksya, to be chewed by teeth, Bhojya to be taken without chewing, Cosya to suck, Lehya to lick and Peya to drink". It is called Langhana. This is the first preparation for the medical treatment. 30 Further he tells, "A physician must know the age of the patient, and Vata, Pitta and Kapha's strength and strength of the patient, time, prakrti, and Nidana before the starting of Langhana. This Langhana is continued till the body is purified"." Somesvara says that this Langhana is of many varieties, according to the Dosas. 32 It has been already mentioned that the food is most important in medical treatment. Modern physicians also give much importance to food. In modern science, food articles are primarily classified depending upon their chemical composition, namely, carbohydrate, protein, fat, vitamins, minerals, etc. In Manasollasa, such classification is based on the biological action of the food articles and their Rasa (taste). Somesvara mentions many varieties of food, its preparation, and so on. All varieties of rice may be treated as of one group on the basis of their carbohydrate content. But Ayurveda considers that freshly harvested rice is heavy for digestion. It aggravates Kapha. If used continously, it is supposed to 30. bhaksyabhojyasya cosyasya leya-peyasya varanam | langhanam procyate sadbhih kayalaghavakaranam || 1.19.149. 31. vayodosam balam kalam prakrtim karanam tatha | vicarya langhanam karyam yavacchuddham bhaved vapuh || 1.19.150. 32. ekabhaktam tatha peya mando va kosnavariva | dosakopanusarena langhanam vividham smrtam || 1.19.153.

51 produce many complications. Old rice stored for over six months is considered to be light and more useful for an average person. The freshly harvested rice produces more fat in the body, than the old rice. Thus, for an emaciated individual having good digestive power, freshly harvested rice is nutritious, whereas for a fat person, even without good digestive power, old rice is nutritious. Pulses contain mostly protein. But according to Ayurveda, some of them like Masa (black gram) is heavy for digestion as it produces more fat in the body whereas Mudga (green gram) is considered to be light for digestion and it reduces fat in the body. Kulattha on the other hand, is exceedingly nutritious for fat persons. Mild fire should be used for cooking the pulses. Somesvara says that horse gram and green gram should be cooked on mild fire. 33 Ayurveda considers mental power as very important. Mental activities are more powerful than the physical activities. Manas is the controller of the body. Ayurveda in general, and Manasollasa in particular, attach considerable importance to the intimate relationship between the mind (mental activities) and the body (physical functions). Any disturbance in the one, affects the other and causes diseases. Therefore, both for maintaining positive health as well as for curing of diseases, both the mind and the body are required to be kept in proper condition. Utsaha is important in all types of functions.34 Utsaha means enthusiasm. Somesvara himself tells, "The person, who has no mental 33. praksalitan varan mudgan samatoye viniksipet | culyam mrdvagnina pakah kartavyah supakarakah | | dvirah purvavat karyah pakah pakavicaksanaih | pancamanesu mudresu hingucari viniksipet || 3.13.1367-68. 34. prarabdham yat svayam karyam daivad yadi na sidhyati | na sidati ca tat kartumutsahi ca punah punah || yasya syadudyame nityam cittamutsaha- samyutam | utsahasaktih sa jneya nrpanam bhutimicchatam || 2.2.723-724.

52 worries is the only healthy person. His actions always give fruits. He is fit for the gitagosthi and other entertainments."35 According to Vaidya Bhagawan Dash, "The concept of mind is very important and significant to both Ayurveda and Yoga. In Ayurveda, diseases are classified into two categories, viz., Physical and Mental. In the former, the body is considered to be the seat of the disease and in the latter, the mind. In both categories, the mind plays an important role in causing diseases. Psychic factors exercise control over the physiological functions of the body and vice versa. Therefore, even for the treatment of some physical diseases certain psychic measures are prescribed in Ayurveda. 36 Caraka says that physical exercises are helpful for health. 37 Further, Caraka tells: "The virtuous one, who is free from all vices relating to mind, speech and physical actions, is indeed happy and he alone enjoys the fruits of virtues (Dharma), wealth (Artha) and desire (Kama). 38 Mental conditions like worry, grief, fear and anger are described as causative factors for indigestion even if wholesome food is taken in proper quantity. Somesvara has, in the Manasollasa, a separate Prakarana relating to seasonal entertainments and games, for the maintenance of health. There is the proverb that "Health is wealth". 35. bhulokamalladevena kathyate gitasamsrayah | nirujah svasthacittasca krtakaryo mahaghanah | | trpto hrstamana gite vinodam kartumarhati | srngari danasurasca sarvasastrarthatatvacit || 4.16.1-2. 36. Vaidya Bhagwan Dash. Fundamentals of Ayurvedic Medicine. (Bansal and Co., Delhi, IIIrd ed., 1982) p.49. 37. sariracesta ya cesta sthairyarthabalavardhini | - carakasamhita sutrasthana 7.31. - tadevam 7.30. dehavyayamasamkhyata matraya tam samacaret || 38. punyasabdo vipakatvanmanovakkayakarmanam | dharmarthakaman purusah sukhi bhunkate cinoti ca ||

53 Kalidasa says in his Kumarasambhava that 'body is the best means for practising Dharma'.3 The Manasollasa mentions the names of a few diseases. It tells how to control diseases as per the rules and regulations of the Vaidyasastra. Somesvara suggests that diseases should be counteracted according to Vaidyasastra.40 For the proper treatment of diseases, it is essential to determine the exact nature of the disease with special reference to the Dosas, Dhatus, Malas, Srotas, and Agnis involved in its manifestation. Ayurvedic classics impress upon the physician not to be very particular about the name of the disease. According to these classics, names are attributed to some of these diseases only by way of example to facilitate the physician to ascertain and understand the details of the remaining diseases. In respect of each disease, whether named or unnamed, the physician's careful examination is needed. The basic elements of the body are known as Dhatus in all the texts of the Ayurvedasastra. "The Dhatu, etymologically means, one which assists the body or which enters into the formation of the basic structure of the body as a whole."41 These Dhatus are seven in number and they are (1) Rasa, (2) Rakta, (3) Mamsa, (4) Medas, (5) Asthi, (6) Majja and (7) Sukra. According to Vaidya Bhagwan Dash, "These seven Dhatus are composed of the five Mahabhutas. Prthvi-Mahabhuta predominates the muscle and fat tissues. Jala-Mahabhuta predominates the lymph and chyle. The haemoglobin fraction of the blood is primarily constituted of Tejas-Mahabhuta. The bone is composed of Vayu-Mahabhuta and the pores inside the bones are dominated by Akasa-Mahabhuta. It should be 39. sariramadyam khalu dharma-sadhanam | kalidasa, kumarasambhava, sarga 5 40. vaidyasastranusarena karayet tatpratikriyam | 1.19.143. 41. vikaro dhatuvaisamyam, samyam prakrtirucyate | sukhasamjnakamarogyam, vikaro duhkhameva ca || - 7 caraka samhita sutrasthana 9.4.

54 made clear again that all the seven Dhatus are composed of all the five Mahabhutas and only the dominating Mahabhutas are described above. These Dhatus remain inside the human body of the individual in a particular proportion, and any change in their equilibrium leads to disease and decay" 42 The Dosas in the body are composed of five Mahabhutas, i.e., (1) Kapha is dominated by Prthvi and Jala; (2) Pitta is dominated by Agni; (3) Vayu is dominated by Vayu and Akasa. Hence, a drug is composed of five Mahabhutas, namely, Akasa, Vayu, Tejas, Jala and Prthvi. 43 Somesvara has stated that a physician must treat after knowing all the factors, namely, strong, middle, and low diseases, place, time, age and the condition of the patient. 44 Somesvara further tells about a good physician. "He who clearly knows the causes and the names of the diseases, and the names and characteristics of medicines, is the best physician."4