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CHAPTER - III A CRITICAL STUDY ON HÎDAYAPRIYË COMMENTARY

Introduction

The work H¤dayapriy¡ was penned by Vaikkam P¡ccu M£ttat, an

authority in Ëyurveda. This work is of sixty chapters. This is again divided

in to four sections called kha¸·a. Each kha¸·as is also subdivided as Kalpas.

The first division or kalpa consists of sixteen chapters, the second has

eighteen , the third fourteen , the fourth twelve; thus in total the entire work

comprises of sixty chapters. Another note worthy thing is that the author

has named only the fourth chapter, which is yogakha¸·a. The other three

chapters are title less. But in the last part of the first chapter of the first

division, ËyuÀk¡miya kalpa, the names of the other chapters are mentioned.

They are Kalpa kha¸·a, Cikitsa kha¸·a and Uttara kha¸·a. So also the third

division ends by mentioning the chapter name Uttara kha¸·a.

It is found that there is a commentary for this far-famed Ëyurvedic

work. The author P¡ccu M£ttat states that H¤dayapriy¡ is so simple that

even the children can understand it. H¤dayapriy¡ is a work which has

simplified the text of AÀ¶¡´gah¤daya. It is so designed that the meaning

of AÀ¶¡´gah¤daya is not wavered and some verses have been changed and

yet some have been added which has not been found in AÀ¶¡´gah¤daya.

The commentary of H¤dayapriy¡ consists only six chapters of the first

kha¸·a and even the six chapters is not completed.

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In the interpretation of the first Kha¸·a’ s first chapter starting with

ËyuÀk¡miya kalpa only 46 ½ verses are seen. The meanings of ËyuÀk¡miya

kalpa is desire to long life. This chapter begins with the benedictory verse and

dealt with the origin of Ëyurveda, its relation with AÀ¶¡´gah¤daya, the

directions of daily routine diagnosis and its remedies , symptoms of diseases

and courses of treatment, the nature of doÀas and their respective positions, the

nature of improper digestive power, various types of ko˦as, the nature of

v¡tas, diseases caused by improper combination of doÀas, diseases caused by

wrong deeds, gten types of sinful activities, good conduct recommended by the

ideal people, the daily routine, seasonal regiment and order and names of

chapters respectively.

The second chapter á¡ly¡dikalpa which is also known as

Vr¢hidravakalpa contains 65 verses. This chapter dealt with the characteristics

of different types of cereals, water, milk, jaggery, oil and the manufactures

of liquor etc.

The third chapter Dravyajµ¡nakalpa or OuÀadhakalpa consists of 241

verses and comprised in seven vargahs. This chapter dealt with nature and

qualities of various pulses like Green gram, Bengal gram, Horse gram, Black

gram etc. it also dealt with medicinal qualities of various herbs and da¿apuÀpas

in detail. It also mentioned about the medicinal qualities of the roots of herbal

plants and leafy vegetables like spinach.

In the fourth chapter named Ëh¡rakalpam consists of 100 verses which

dealt with various types of diseases caused by suppressions of the natural

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urges. It also dealt with the qualities and their proper usage of food items like

ma¸·apeya, pulses, modaka, cakes, six types of meat with their medicinal

qualities. Rabbit flesh, identification of decayed food and remedies after

consuming it, viruddh¡h¡ras (improper food), diseases due to over eating,

dosage of drinking water during various diseases, curability and incurability

of viˣcika patients, ill effects of sleep during day time and the problem of

over intelligence in sexual activities and the proper deals after coition. It is

also stated that those who followed this advices will get long life.

The fifth chapter named Ras¡di Nir£pa¸akalpa consists of 44 verses.

This chapter dealt with the descriptions of various rasas occur in various

dravyas (substances), ras¡nurasaviveka, vip¡ka rasa, two types of v¢ryas,

qualities like guru, m¤du, laghu etc different types of prabh¡va, qualities of six

rasas and descriptions of various rasas depends up on their sources.

The sixth chapter named Garbhopac¡rakalpa consists of 76 verses. Of

these only 73 verses are commented by P¡ccu M£ttat. This chapter describes

the development of embryo up to the child birth. The ideal age for marriage of

male and female, the symptoms of pregnancy and embryo, premature delivery

, complications related to pregnancy and their remedies are furnished in detail.

Then Delivery management and the procedures to be followed obstructed

placenta followed for the expulsion of obstructed placenta after delivery are

described. The printed text contains 98 verses in this chapter. But in the

manuscript only 76 verses are given and the author wrote that here ends the

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work. It deserves to note that in the printed text of H¤dayapriy¡, there are 54

additional chapter and the materials in them are included in the textual study.

Manuscript details

Vaidyama¶ham, late Ceriyan¡r¡ya¸an Namp£tiri provided the

manuscript of H¤dayapriya commentary to the present scholar from the

Vaidyama¶ham Manuscript library in Tritt¡la of Palakkad Dt in Kerala.

The commentary of H¤dayapriy¡ consists of 148 folios. This

manuscript is in Palm leaves. The length and breadth of this manuscript is

30 cm and 3cm . There are 8 number of lines in each page and each line

consists of 40 to 50 numbers of Alphabets. The Grantha Sankhya of the MS is

3330. In the first page of this Palm leaf manuscript, the page number is on the

left side and is noted as ‘Sr¢’ and the note worthy thing is that this is

marked at the bottom of the first chapter, ËyuÀk¡m¢ya kalpa. The author has

used the NannanyaÀakr¡di script to number the pages and old Malayalam

numeral system to number the verses . It is seen that the author has not

numbered certain verses. Again certain verses are numbered half and some

numbers are used repeatedly for different verses . Not only numbers but

some words are also found to be repeated. Besides it is seen that in some

places the first line is left out and the last portion of the verses are numbered.

The author has used the symbols of positive ‘+’, negative ‘ -’ and ‘ ( )’ for

adding and deleting the alphabet. It can be noted that the word or alphabet

which has to be replaced is not written on the top of the word or alphabet

but at the bottom of the word.

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Another remarkable thing to be noted is that in certain places, almost

up to five verses are written continuously. It can be inferred that this is done

for the sake of getting the meaning of the verses properly.

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Chapter I - ËyuÀk¡miyakalpa

The author begins this work by paying homage to lord áiva. Here the

author has used the word Bhikk¡ma in the sense of BhiÀaktama which is

clarified in the meaning.2 Even in the summary and syntactical interpretation

the word BhiÀaktaman has been used. In the first verse the term ‘ Jvar¡j¢n’ is

used instead of ‘ Jvar¡d¢n’ and the verse is summarized thus:3 which ever

BhiÀaktaman treats the bodily disorders as ‘Rajastama’ like passion lust and

frustrations and makes one physically and mentally fit will be honored as

the eminent and noble. The BhiÀaktamans are noble and eminent when they

do their job with no regards to the rewards or fees he gets from the patients.

After this interpretations , some words were analyzed and criticized according

to the author’ s discretion. He narrates this as a story.

The place where the Vy¡ghrap¡da MaharÀi meditated is known by the

name Vaikkam, the noble Vy¡ghr¡layam ; this is also the abode of the

trailokyan¡tha. The devotees laud this place as t¡ n¡thatena kalpitam.

BhiÀaktaman is lord Rudra who is also the famous and great physician. The

freedom from illness is divided in to two. One is the freedom from physical

illness that is bodily illness is just a freedom from the materialistic world.

The other is the freedom from mental illness. This freedom actually liberates

one from the materialistic world to the spiritual world. In this commentary ,

the author has stressed the two worlds the physical and spiritual one. The

remarkable thing about this commentary is that the commentator has clearly

described , in his own words, who is a BhiÀaktaman, the two types of health

conditions which lead to happiness and well-being and also the two types of

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surrounding in which human beings are found. This clarification is so simple

and the words used are so easy that even a common man can understand it.

The author interpret the word ‘Di¿ati’ which is in present tense thus-

this time being Kaliyuga, when the impact of god is lesser so there are

possibility of various diseases, which can be cured by proper application of

medicines and that may lead to wellness and prosperity. After this, author

wrote the second verse and then he wrote the Malayalam sentence as

follows. Anantaram bhiÀaktaman¡yirikkunna áivaneyum Pr¡rthikkunnu4

Then the prose order and meanings of the second verse is given through which

the author salutes P¡rvati who is adorned by Lord áiva in his left side, born

out of Himav¡n , distributing all virtues to every one and compared to

MahauÀadhi5 which eradicates all the psychic and physical disorders and

provides blessings to each. Then the author interpreted the word MahauÀadhi

thus; MahauÀadhiy¡kki kalpikkakon¶u siddhauÀadham pole vegattil Phalatte

ko¶ukkunnava½ ennu t¡tparyam.6

In the group of well known physicians the author mentions the sages

like Devendra and Ëtreya etc; because of the adjective to the physician that

ratna siddha mantrauÀadh¡nvitam7 here it can be seen that a word is missing

in the interpretation.8 In the case of medicinal plants that word may be

Parvata which are sprout from Himav¡n have higher medicinal qualities, it

is said that Him¡drij¡ta.9 The adjective ‘Sarvahitaprabh¡va’ denotes that

removes all diseases caused by tridoÀa and gives comfort to them. Here the

word Prabh¡va denotes which is better condition than ‘ rasav¢ryavip¡ka’ .

The word v¡ denotes that which is purified by prescribed rituals this seems

to be áiva instead of by v¡ which may be a lapse on the part of the author.10

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The author pay homage to the great teachers and gods of science of

Ëyurveda. After writing down the third and fourth verses the author

furnishes the prose order, meaning and interpretation of the third and forth

verses in order. Then the prose order and the meanings of the third verse is

given through which the author pray to the gods like Dhanvantari, A¿vini etc

and great teachers of Ëyurveda for their blessings on him who engaged in

the composition of the work in the science of life which specially prescribes

the methods of treatment to save the life of children. The author interpreted

the word b¡la that who does not having high power of intelligence

and thinking. Then he wrote the sentence ‘anantaram ¡yurvedattinte

upade¿ap¡ramparyatte parayunnu.11 After writing the prose order and the

meaning of the fourth verse the author gives his own interpretation to it.

Origin of Ëyurveda

Brahman, remembering Ëyurveda taught it to Praj¡pati he in turn

taught it to A¿vin twins , they taught it to Sahasr¡kÀa ( Indra) he taught it to

Ëtreya and other sages. Here the author gives his interpretation to the usage

of the verb ‘ ajigrahat’ in grammatical way. According to him the word should

be considered as both singular and dual forms. Here there is a portion which

is not legible due to the damage of Manuscript. It is to be noted that in this

verse instead of atriputr¡dik¡n mun¢n he wrote aputr¡dik¡n mun¢n. In the

meaning portion instead of paropak¡rattin¡yi¶¶ he wrote k¡rattin¡yi¶¶.12

Then the fifth and sixth verses are given in order and the author wrote

ËyuÀk¡m¢ya kalpam After this the author furnishes the prose order and the

meaning of the fifth verse. The style used here is giving the prose order of the

first portion follows with its meanings and second portion like wise through

which how Ëyurveda reached to the earth like this - they Ëtreya etc taught it

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to the Agnive¿a belongs to the Br¡hma¸a cast and caused Ëyurveda

reaches to earth. Here it is to be noted that the author said that Agnive¿a

etc. belongs to Br¡hma¸a cast. From those compositions which are very

elaborate only the essence has been collected which is known as

AÀ¶¡´gavaidya by intelligent V¡ha¶a and Agnive¿a etc is known as

AÀ¶¡´gah¤daya. The six a´g¡s of this are S£tra, ¿¡r¢ra, nid¡na. Cikitsit¡,

Kalpa and Uttara. This work got its name AÀ¶¡´gah¤daya because it consists

of eight types of treatment namely k¡ya, b¡la, graha, £rdhv¡´ga, ¿alya,

damÀ¶r¡, jar¡ and v¤Àya. The author interpreted the term AÀ¶¡´gah¤daya that

the treatise is like our heart which is covered with bones and important for

our existence.

Then he wrote the prose order and the meaning of the sixth verse

through which the nature of composition of this work H¤dayapriy¡ is

mentioned as follows. The H¤dayapriy¡ is in a small compass of the

essence of the Ëyurvedic science found in the AÀ¶¡´gah¤daya of

V¡ha¶ac¡rya and it also contains the views of the ancient and modern authors

on medicine examined in the light of the modern practice being put forth in

short and simple k¡rikas which are easily understandable to even b¡las. The

author also interpreted the term like this - most of the important verses are

taken out of AÀ¶¡´gah¤daya. It is also interesting to note that here is the

only place where he used the name of the work as H¤dayapriy¡. 13 It is to be

noted that the author does not give any particular name to his own

interpretation to the work H¤dayapriy¡. Then he wrote the verses from seven

to nine.

After this the prose order and the meaning of the seventh verses is

given . It is advised here that the Persons desires of long life which is the

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instrument for achieving the four PuruÀ¡rthas should show strong faith in the

teachings of Ëyurveda. After knowing this the Vaidya should perform the

treatment according to the directions of the Gurus . Here it is to be noted

that the author used the Malayalam word ‘¡ram’ for belief.14

After the prose order and meanings of the eighth verse the author adds

the verb Bhavati to complete the sentence meaning, the author further adds

that the verb Bhavati can be added to another verses also to complete the

meaning were the verbs are not used.15 The author here stressed the proper

diagnosis of the diseases before prescribing the medicine. He expressed this

through an example drawn from our world. However powerful the weapon

is, it is ineffective when we used it without any aim.

After this, the author wrote his own sentence in Malayalam. Eni e½u

¿loga´´a½eko¸¶u rogasth¡n¡dika½u¶e svar£patte samkÀepiccu parayunnu.16

Then the prose order and meaning of the ninth verse is given through which

the nature of rogasth¡nas are described.

The Nature of Rogasth¡nas

When the three elements v¡ta, pitta and kapha are in disequilibrium i.e

when there respective positions are changed it is called diseased state. Here

he also adds that the three elements v¡yu pitta and kapha are the TridoÀas

which are responsible for our health. After this author wrote the verse and the

prose order and the meaning of the first portion of the tenth verse through

which the position of the TridoÀas are mentioned.

Positions of TridoÀas

Though these three elements are present all over the body they are

found predominantly in the region below, middle and above respectively of

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the area between the heart and umbilicus. The position of the pitta is below

umbilical regions, the position of the kapha is above umbilical region and the

heart and the position of the v¡ta is not particularly mentioned here. Then the

author wrote the prose order and the meaning of the second portion of the tenth

verse through which doÀas are also classified according to the age, night and

food. They are predominant respectively, during the last middle and first stage

of the life span, the day, the night and stages of the process of digestion. Here

instead of ‘¡diyi´kalum madhyathi´kalum, antathi´kalum he used the

sentence. Antathi´kalum madhyathi´kalum, ¡diyi´kalum.17 The kapha

element is predominant up to sixteen years, being the early age and pitta

element is predominant up to sixteen to seventy years being the middle age

and the v¡ta element is predominant after seventy years which being the

last part of our life. Here it is to be noted that up to seventy years the author

considered as middle age.

Kapha - 1 to 16 years

Pitta – 16 to 70 years

V¡ta – above 70 years

Detailed descriptions of TridoÀas Kapha

Kapha is predominant up to ten N¡½ika ( in the forenoon between 6 am

to 10 am). In the early part of the night up to ten N¡½ika ( between 7 pm and

11 midnight ) and the early period of digestion.

Pitta

Pitta is predominant in the mid day up to ten N¡½ika ( between 11 am,

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and 3 pm) midnight up to ten N¡½ika between 12 am and 4 am and during

middle period of the digestion.

V¡ta

V¡ta is predominant in the after noon ( between 3 pm and 7 pm) late

night ( 4 am to 8 am) and at the end of digestion of food.

Then he wrote the eleventh verse and the first portion of the twelfth

verse. Then the prose order and the meaning of the first portion of the eleventh

verse is given through which three types of digestive fires are mentioned.

Three types of Digestive fires

The predominance of v¡ta causes to ViÀam¡gni , the predominance of

pitta causes the TikÀ¸¡gni and predominance of kapha causes to Mand¡gni

and when these three are in equilibrium it also causes to Sam¡gni condition.

The author adds that the word ‘Ca’ is used to denote the combination of

doÀ¡s.18 when v¡ta and pitta gets aggravated together v¡yu attains the state

of yogav¡hitva and became tikÀ¸¡gni character, when v¡ta and kapha gets

aggravated together, v¡yu attains the state of yogav¡hitva and became

mand¡gni character, and when pitta and kapha gets aggravated it becomes

mand¡gni occasionally depending upon the nature of pitta. After this the

author gives the prose order and the meanings of the second portion of the

eleventh verse through which different types of koÀ¶h¡s are mentioned.

Different types of Ko˦as

When v¡ta gets aggravated it becomes kr£rakoÀ¶ha, when pitta gets

aggravated it becomes mrduko˦ha and when kapha gets aggravated it

becomes Madhyako˦ha. When they are in undisturbed condition they also

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become Madhyako˦ha. After giving this textual meanings, the author

furnished the following explanation in Malayalam.

Kr£rakoÀ¶ha – Malam i½ak¡n pray¡sam¡yi ta¶aµju povuka.19

M¤dukoÀ¶ha- malam vegattil i½akukayum ayaµju povukayum20

SamakoÀ¶ha – itu ra¸¶um k£¶¡ta samam¡yi¶¶u pokunnatu.21

Through the prose order and the meaning of the first portion of the

twelfth verse the author gives the properties of the Anila ( v¡yu).

Properties of TridoÀ¡s

I) V¡ta

Anila, it is having the properties of r£kÀa22 laghu 23 ¿¢ta 24 Khara25

S£kÀma26 and c¡la.27 The author also clarified that the organ in which v¡ta is

aggravated there occurs the six properties mentioned earlier and when one

use the food having the property of r£kÀa etc causes anila. Here the author

also states that the detailed description of the properties like r£kÀa etc. are

dealt in the fifth chapter. Then he wrote the heading ËyuÀk¡m¢ya kalpa. Then

he put a full stop. After this the second portion of the twelfth , thirteenth and

first portion of the fourteenth verse are given. Then through the prose order

and the meaning of the second portion of the twelfth verse the properties of

pitta are mentioned.

II) Pitta

Pitta is of having the qualities of sneha28 t¢kÀ¸a29 uÀ¸a30 laghu, visra31

sara 32and drava. 33 He further adds that the organ in which pitta gets

aggravated there occurs the seven properties mentioned earlier and

consuming the foods having the qualities of these properties also causes pitta.

Here the author gives the Malayalam meaning of ‘Visram.’

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Visram. - Ëmagandam.

Then the prose order and the meanings of the first portion of the

thirteenth verse through which the properties of kapha are given.

III) Kapha

Kapha is having the properties of snigdha34 ¿¢ta , guru35 manda36

¿lakÀ¸a37 m¤tsna38 and sthira39 The author gives the Malayalam meanings of

the word ‘m¤tsnam’

m¤tsnam - Va½uva½ukkuka

Then he put a full stop. Then the prose order and the meaning of the

second portion of the thirteenth verse is given through which the effects of

different types of combinations are mentioned. The combination of any two

doÀ¡s both in their decreased and increased state is known as samsarga and all

of three is known as Sannip¡ta. Here further we can see a full stop. After this

he wrote the prose order and the meaning of the first portion of the fourteenth

verse through which the reasons for the v¤ddhi and vipar¢ta are mentioned.

V¤ddhi and Vipar¢ta

He adds that the increase of all of them doÀ¡s, dh¡tus and malas are

caused by the use of Sam¡na and its opposites by use of vipar¢ta. If one takes

flesh food it will increase the flesh, like wise if one takes milk as food which

has the property of snigda etc. It will increase the ojo gu¸a having snigda

quality and having the property of r£kÀa causes v¡yu. The actions like

running etc. causes the increase of v¡yu having the quality of movement.

Here instead of ‘o¶uka’ the author used the word ‘o¶ukal’ the word ‘yannal’

instead of ‘yennal’ and for the word £hikka¸am he used £kkanam.40 Like

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this one should observe the v¤ddhi and kÀaya according to the properties

of dravya and gu¸a etc. Here we can observe a repetition of the sentence

‘etoruvastu etinu v¤ddhiye ceyyunnu atu atinu sam¡namennum.’ 41 Then he

wrote the word ayuÀk¡m¢ya kalpa. After this he put a full stop in a different

way.

Then the second portion of the fourteenth , fifteenth and first portion

of the sixteenth verses are mentioned. Here it is to be noted that the author

does not put a number to the verse fifteen. Then the prose order and the

meanings of the second portion of the fourteenth verse and first portion of the

fifteenth verses are given. Here the author states that the diseases caused by

the aggravated doÀ¡s and are the results of the wrong deeds of the individual

in this life or previous birth in K¡laparip¡ka42. Then the prose order and the

meanings of the fifteenth rough which it is stated that if one regulates ¡h¡ra,

vih¡ra etc. the normalcy can be attained and do activities which removes p¡pa

along with prescribed treatments which will causes the eradication of diseases.

If dh¡tus and malas are aggravated it also causes the aggravation of tridoÀas

which led to diseases. Here the author described in detail the necessity of

treatment in the context of some fatal diseases caused by the wrong deeds in

their previous birth. He substantiated this through the simile of a lord and a

man who produce anger to the lord even though the man is freed by the lord

by considering his good deeds, the wounds caused to him by tying etc can be

cured by proper treatment. Then the author described in detail the aim of

Ëyurveda, about the treatment, nature of diseases etc which is understandable

even to, common people. Here in the malayalam meaning the author wrote

doha instead of doÀa.43 Then the verses from nine to fifteen are given.

The prose order and the meanings of the first portion of sixteenth verse

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dealt with p¡pa pu¸¸ya44. They are mentioned so due to their causation of the

diseases. Then he wrote second portion of the sixteenth , seventeenth ,

eighteenth and first portion of the nineteenth verse. Then the prose order and

the meanings of the second portion of the sixteenth and seventeenth verse is

given through which he enlisted ten types p¡pas.

Classification of p¡p¡s

They are hims¡, steyam, anyathak¡mam, pai¿£nyam, paruÀam an¤tam,

sambhinn¡labham, vy¡p¡dam, abhidhya, d¤gviparyayam. He observes that

these sins are prohibited in the ¿¡stras so these should not come even in ones

mind. The first three among them are caused by our physical deeds. Then the

author gives the Malayalam meanings of each as follows.

Hims¡- pr¡¸ivadham45

Steyam - MoÀa¸am46

Anyath¡k¡mam - gurubh¡ry¡gamanam47

The next four are verbal (done by our words) and the Malayalam

meanings are given as follows

Pai¿£nyam- eÀa¸i parayuka48

ParuÀam- k¤£ramayi¶¶sams¡rikkuka49

An¤tam – po½iparayuka50

Sambhinnal¡bham – oruttanu viÀ¡dam varantakkava¸¸am

buddhip£rvam¡yi asambhandham¡yi¶¶u parayuka.51

The last three are psychological (done by the mind) and their Malayalam

meanings are given as follows.

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Vyap¡dam - pra¸ikale upadravikk¡nu½½a va½i vic¡rikka52

Abhidhya – mattoruttante gu¸am sahiccuk£¶¡yka53

D¤ghviparyayam - ¿astrattinu vipar¢tam¡yi¶¶ulla buddhi, n¡stikatvam

tu¶a´giyullat.54

The author further stressed that one should abstain from all these

mah¡p¡pas even through their words body and mind. The author gives the

prose order and the meaning of the second portion of the eighteenth and first

portion of the nineteenth verse through which he mentioned about different

types of pu¸y¡s.

Classification of pu¸y¡s

They are offering prayers to dev¡s, gaus (cows). Brahmin, guru and

v¤ddha they also include the states like brahmacarya, ¿amam, ¿auca, satyam,

sarvapriyam vacaÅ P¡¶ham , santhoÀam , ¡stikyam55 cetasah ¡rjavam56

and damam. After this the author gives the Malayalam explanation of some of

the terms as follows.

V¤ddh¡s

Ivi¶e v¤ddanm¡r vayodikanm¡rum arivu adhikam u½½avarennum

vivakÀayun¶u.57

Ërtt¡s

M¡rgan¡dika½e ko¸¶u valaµji¶¶u½½avarum, rogikal ennum vivakÀayun¶u.58

Brahmacarya

Ivi¶e braÅmacaryam ennu½½atinu sobh¡ryayinkal all¡te k¡makarm

ceyy¡te irikkuka.59

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áamam Sukhas¡dhananga½il adhikam bramikky¡te manassine otukkuka.60

P¡¶ham Vivekam vardhikkunnatinu mah¡tm¡kka½u¶e vacananga½e avartikkuka.61

Ëstikyam

¢¿varanilam ¢¿varavacana´ga½ilum paramartha bhuddhi cedassinte ¤tutvam

kary¡dika½il va½aµji¶¶um nereyum u½½atil nereyu½½a margam vic¡rikkuka.62

Damam

Ayogyanga½¡yirikkunna vastukka½il ninnu kannu, cevi, n¡kku, m£kku,

ivaka½e otukkuka ¿eÀam spaÀ¶am.63After this he furnished the second portion

of the nineteenth , twentieth, twenty-first, twenty second and first portion of

the twenty third verses in order. Then he gives the prose order and meanings of

the verses from second portion of the nineteenth verse to first portion of the

twenty second verse one by one through which the nature of dharma are

explained in detail.

Dharma

One who is well dressed and having the qualities of good conduct,

abstaining from bad friendship, company with wise man, kind and generous

abstaining from despicable jobs, not humiliating others devoid of self conceit

not indulged in begging and showing hostility towards good people are the

essential qualities of Dharma.64 The author further adds that the begging of

food by the sages are not included in the begging mentioned before. He also

adds that showing kindness to the people suffering from various diseases and

keeping humility at the time of accumulation of wealth and abstaining from

levity are also included in the above Dharmas. Then he wrote the Malayalam

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sentence ‘ eni kuraµjoru dinacaryaye parayunnu.’ 65 The daily regiment are

described through the verses from the second portion of the twenty second,

twenty third , twenty fourth, twenty fifth and twenty sixth.

Dinacarya

The healthy person should get up during br¡hma muh£rtta to get long

life wealth and comfort. This is mentioned through the second portion of the

twenty second verse. Then he explains the time Brahma muh£rtta thus- (the

time span between five n¡½ik¡s ( 2 hours) before rising of the sun and two and

half n¡½ika (1hour) after. It is approximately equal to from 3 am to 6 am.

Then through the first portion of the twenty third verse the author says that

one should think about God after doing once natural urges like bathing,

brushing, etc and he repeats the sentence ËyuÀk¡m¢ya kalpa here also. Then

the second portion of the twenty third to twenty sixth verse are given. Then

the prose order and the meaning of the above verses are furnished in order

through which the advantages of as vy¡yam¡ are explained in second portion

of twenty third verse.

Advantages of Exercises

One should do exercises to half of one’ s strength only. The 14 urges

explained in the chapter number four should be performed before doing any

hard work through the prose order and the meanings of the first portion of the

twenty fourth verse. Here it is to be noted that the author used yoga´´al

instead of roga´´al in Malayalam meaning.66 Then the prose order and the

meanings of the second portion of the twenty fourth verse is given. Then he

says that if any diseases occur to our body it should be treated immediately.

Then he mentions about oil massage.

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Abhya´ga

It should be resorted to daily, which gives good vision, nourishment of

the skin, good sleep, removes rheumatic diseases, fatigue and it wards off old

age. He also adds that after digestion it should be done in alternate days or

weekly. He further adds that abhya´ga should be avoided by persons suffering

from aggravations of kapha through the prose order and the meaning of the

twenty fifth verse.

The vy¡y¡ma is recommended to strong youth taking in fatty foods and

oil massage in cold seasons ( Hemanta and ái¿ira) to half of one’ s strength.

The author also warns that one should do the exercises with half of one’ s

strength because the over exercise may cause to various diseases like kÀaya

etc. It is also said that one who has pitta in aggravated condition should abstain

from exercises through the prose order and the meanings of the twenty sixth

verse. Then he explains the terms as follows.

Bali Yuv¡v enkilum durbalan¡y¡l arutu.67

Yuv¡v

B¡lanum v¤ddanum arutu.68

á¢ta

VarÀattilum ta¸uppu¸¶enkilum ¡v¡m. 69 MedaÅ kaphaharam

By this term the author explains that it is good for the body at Vasanta

¤tu when the kapha is in aggravated condition and it also denotes the

acquisition of stability to the body after removing the unwanted liquids from

the body. Here instead of MedaÅ kaphaharam author used deÅ kaphaharam 70

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Ardha¿aktya

By this term the author explains one should do the exercise only with half

of his strength and over exercise may cause the diseases like kÀaya and fever.

Vy¡y¡ma

The author gives the Malayalam meaning of the term vy¡y¡ma as

‘Kaccake¶¶uka’ and explains that it is the activity which gives flexibility to

the body parts.71

After discussing the vy¡y¡ma the author move on to discuss the

principal duties common to all through twenty seven to thirty verses. Here it

can be seen that the author gives the prose order and the meanings of the

twenty seventh verse in an intermingled manner. One should take bath daily

wear precious stones potent hymns and herbs one should take proper

food after examining the condition of digestion and state of doÀ¡s and

one should also has the habit of charity throughout his life. Here it is

also interesting to note that in the meaning given to the verse number

27 the author used the Malayalam word ‘maparata´´alo¶um’ instead of

ratnasiddhamantrauÀadha´´lo¶um.72

Good conducts recommended to common people

The good conducts are explained like this. The author concludes this

portion by explaining the performance of ones duties according to kula

dharma and belief in god. The author also gives the duties of the four caste as

follows through the prose order and meanings of first portion of twenty eighth

verse. In the meaning of the verse 28, the author used the Malayalam word

‘anusann¡yi¶¶’ instead of ‘anusara¸¡n¡yi¶¶u’ .73

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Br¡hma¸a

Y¡g¡di karma´´eleyum. The author used the word y¡g¡gi instead of y¡g¡di74

KÀatriya

R¡jya parip¡lan¡tiyeyum 75

Vai¿ya

K¤Ài kaccava¶am mutal¡yatineyum 76

á£dra

áu¿r£kÀaka½eyum77

Av¡ntaraj¡tis

P¡ramparyam¡yi¶¶u nadannu varunna prav¤ttika½eyum78

Rajaka and N¡vika

Both these castes should perform their kuladharm¡s as they belong to

lower class. They should consider this duties as the will of god. This is

explained through the prose order and the meaning of the second portion of the

twenty eight verse. After this the author moves on to seasonal conducts for

good health.

Îtucarya

There are six ¤tus according to H¤dayapriya. They are Hemanta, ái¿ira,

Vasanta, Gr¢Àma, VarÀa and áarat. The duties performed during these seasons

are given by the author through the verses from twenty nine to thirty six .

Hemanta and ái¿ira

During these seasons one should take food with madhura , am½a, lava¸a

taste and should do proper exercises. One should also apply the medicinal

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oils like anasavilvadi etc which removes v¡ta. The author further explains

that vyayamadi etc denotes the activity like the wrestling and judicious

Niyudha and p¡daghadam79 etc. through the prose order and meanings of the

first portion of the twenty ninth verse.

Vasanta

Being the time of vitiation of kapha, during this season one should

remove the kapha by resorting to strong emesis, nasal medication and other

therapies and mention of foods which are easily digestible and dry through

meaning of the second portion of the twenty ninth verse and first portion of

the thirtieth verse. Then the prose order and the meanings of the second

portion of thirtieth verse is given through which Gr¢Àma is mentioned.

Gr¢Àma

In Gr¢Àma, the sun rays are powerful so one should dwell in a colder

region and take bath in cold water, wearing the sandal garland and exposure

to the rays of moon. One should also take foods which are laghu and ¿¢ta.

After this thirty one thirty two and first portion of thirty third verses are given

in order. Then the prose order and the meanings of the first portion of thirty

first verse is given through which VarÀa is mentioned.

VarÀa

During this season due to t¤doÀas get aggravated, due to the cold wind,

due to the heat coming out from the earth and impure water. One should drink

hot water and take of light food which remove the t¤doÀas. In the meaning of

the verse the author used the Malayalam term k¡ral instead of k¡ttu means

wind. Here it is to be noted that the author wrote thrdi and put a this line over

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‘d¢’ to delete this portion in t¤doÀa.80 Then the prose order and the meaning

of the second portion of the thirty first verse is given through which áarat are

mentioned.

áarat

This being the season of aggravation of pitta. So one should take light

and d¢pana food to remove pitta. It is also recommended to take

tiktagh¤ta and hamsodaka water during this season. Then the prose order and

the meanings of the first p¡da of the thirty second verse is given through which

hamsodaka are mentioned.

Hamsodaka

The author explain the term hamsodaka as the portable water which is

expected to be taken by swan during ¿aratk¡la. Then the author equate the

six ¤tus with our months in Malayalam.

Hemanta

From the white pratipada of V¤¿cika to black moon of Makara81

ái¿iram

From white moon of Makara to black moon of M¢na82

Vasantam

From white moon of M¢na to black moon of E¶ava. Here the author

wrote E¶a + va to complete the word E¶ava 83

Gr¢Àmam

From white moon of E¶ava to black moon of Karkki¶aka. Here the

author wrote the Karkki+¶aka to denote Karkki¶aka84

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VarÀam

From the white moon of Karkki¶aka to black moon of Ci´ga.85 Here the

author does not mentioned the month Ci´ga.

áarat

The period up to the black moon of V¤¿cika month belongs to áarat ¤tu86

After mentioning all these conducts belongs to each ¤tus, the author adds that

at the end of the commencement of ¤tus the conducts of the proceeding seasons

should be discontinued gradually and that of the succeeding seasons should be

adopted gradually. Then he mentions the different states of v¡yu through the

prose order and the meaning of the second portion of the thirty second and the

first portion of the thirty third verses.

V¡yu

Gr¢Àmathi´kal cayavum varÀattumkal pra¿amavum bhavikkunnu. 87

Pitta

VarÀattumkal cayavum ¿arattumkal kopavum hemattumkal pra¿amavum

bhavikkunnu. 88

Kapha

ái¿irattumkal cayavum vasantattunmkal kopavum gr¢Àmattumkal

pra¿amavum bhavikkunnu.89 Then the author explains the terms Caya, Kopa

and Pra¿ama in Malayalam.

Caya

DoÀam tante sth¡nattu vardhiccirunn¡l cayam90

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Kopa

Anyasth¡nattu k£¶i vy¡picc¡l kopam.91

Pra¿ama

The equilibrium of doÀa and Kopa stages is called Pra¿ama.

Then he put a full stop and begins the verses from second portion of

thirty third to thirty six. The procedures of regulating the above doÀas in

different seasons are given through these verses. Then the prose order and the

meanings of the second portion of the thirty third verse through which varÀa

is mentioned.

VarÀa

The increase of v¡yu at beginning of VarÀa ¤tu can be contained

through the treatments like vasti etc( enema). Here it is to be noted the author

used the word Camaya instead of Caya 92

áarat

During áarat ¤tu the increase of pitta can be contained through the

treatments like Virecana.93

Vasanta

The increase of Pitta at beginning of Vasanta ¤tu can be contained

through the treatments like Virecana etc. The increase of ¿leÀma during this

¤tu can be contained through the treatment of Vamana.94 Here the author

tried to unite the sentences. Vasantarambatu´gal pittatinte camayatte

virecan¡tika½e ko¸·u jayikka¸am and vasantarambhatungal ¿leÀmavinte

cayate vaman¡tikale ko¸·u jayikka¸am as vasant¡ram ¿leÀm¡vinte bhattu´gal

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pittattinte pittattinte camayatte virecan¡dikale ko¸¶u jayikka¸am95 which

contains so many repetitions and that may be discarded. The author also say

that if one follows these conducts prescribed in each ¤tus there is no possibility

of any diseases. The recurrence of doÀ¡s contained through langhana and

p¡cana may occur. Then the author gives the meanings of langhana and

p¡cana through the prose order and the meanings of the thirty fourth verse.

La´ghana- Rogatte ¿oÀippikyuka 96

Pacana- Am¡vasthayinkal ninnu p¡kam varuttuka 97

The doÀ¡s which are eliminated through the prescribed procedures

would not recur but other recurring doÀ¡s should be treated through

purgation etc. Then the author mentions about sense organs and stressed that

the sense organs should neither be strained very much nor should they

fondled very much through the prose order and meanings of the thirty fifth

verse. The author further clarifies that one should follows the words of

¡c¡ryas in the things which are not comprehensible to once logic. If one

follows the conducts mentioned in this will attain long life, health, reputation

and happiness. By the using the word ¡c¡ra le¿am the author explained it as

the important elements of the great man’ s deeds through prose order and the

meanings of the thirty sixth verse. After this an additional verse-

doÀa dh¡tv¡tmakatvena vapuÀ¡ durv¢

kurvata pr¡¸¡c¡rya sadaitya doÀadh¡tv¡

tmakatvena durv¢kurvataÅ vapuÀh rakÀa¸¡ya

pr¡¸¡c¡ryam k¤tv¡ tadva¿agaÅ bhavet

Then the prose order and the meanings are seen here .

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The vitiation of the t¤doÀas and sapta dh¡tus can happened at any time

in the life of an individual and that can also cause painful diseases, so one

should always follows the directions of a vaidya through out his life for

attaining happiness etc. through keeping good health. Then the author

furnishes the verses from thirty seven to forty in order.

Then the author adds that in addition to this above directions an

intelligent man should also adopt good conducts from our surroundings and

gives the hints of further chapters through the prose order and the meanings of

the thirty seventh verse. Then the author wrote the verses from thirty eight to

forty and the prose order and meanings are given in order.

Here in ËyusiprakÀam¢ya kalpa, the word meaning of kalpa is given

as kalpana which means explanation. The word kalpa should be joined with

genitive case of the word for example- ¿aly¡deh kalpah ¿¡ly¡di kalpah . Here

the author says that he has used ®kade¿¡numiti ny¡ya. Then he gives the list

of the 16 kalpas as follows

á¡ly¡dikalpah, AuÀadhakalpah, Ëh¡rakalpah, Ras¡dikalpah,

GarbharakÀ¡vidhikalpah, B¡larupratiÀedhakalpah, Angamarm¡dikalpah,

Vamanavirecanakalpah, Snehasvedanakalpah, Vastikalpah, Nasy¡dikalpa,

RaktamokÀakalpah, KÀ¡r¡gnikalpah, Yantr¡dikalpah and M¡nabhedakalpah

or Parim¡¸abhedakalpah through the prose order and meanings of the thirty

ninth and forty.

Here it is to be noted that the author used the word M¡nabhyedasya

kalpah instead of M¡nabhedasya.98 After this the author wrote here ends kalpa

kha¸·a. Then the verses from forty first to forty six are given in order. The

author ends this portion saying that the sixteenth kalpa is Parim¡¸abheda

kalpa. The author gives the list of the contents of the chapter in order. The

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second kha¸·a named D£t¡dikha¸da begins with d£t¡di lakÀa¸a. Then the

prose order and the meanings of the second portion of the forty first verse is

given. The second chapter dealt with Jvaranid¡na and Jvaracikitsa.

Here also the author adds that the nid¡na should be joined with

genitive case or locative case. Then the prose order and the meanings of the

forty second and forty third are given. Here author end this Cikits¡kh¡¸·a

by writing ‘ AÀ¶¡da¿araktav¡tadau sanid¡nam cikitsitam’ without giving the

Malayalam meaning.

Then the author gives the that the diseases of the head with nid¡na

through the prose order and the meanings of the first portion of the forty forth

verse. The meanings of the second portion of the forty forth verse and first

portion of forty fifth verse are not furnished here. The prose order and the

meaning of the second portion of the forty fifth verse is furnished through

which the author mentions the end of this chapter like this-b¢j¡puÀ¶iyi´kal

patin¡l¡matte adhy¡yham nir£pitam¡yi.99 The medicinal preparations of

Àa·a´gatiktakam , dur¡labh¡di etc are given through the following 12

chapters which included in the yoga kh¡¸·a is mentioned through the prose

order and meanings of the forty sixth verse.

The author ends this chapter by saying that H¤dayapriy¡ is composed

having 4 kha¸·as which consists of 60 chapters through the prose order and

meanings of the half verse. The interpretation ends with the sentences iti

h¤dayapriye ¡yuÀk¡m¢ya kalpam n¡ma prathamodhy¡yaÅ and put 3 full stops.

It is to be noted that up to the final portion of this chapter the prose

order and meanings are clear and legible . But at the end the verse , prose

order and meanings are intermingled and not clear. However from the

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common mistakes and other language style etc it can be concluded that the

manuscript is written by the same author. Now we move on to the second

chapter named á¡ly¡dikalpa.

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End Notes

1) 1/1/1 Ms Ed

2) Idem

3) Idem

4) After this I pray to god áiva who is in the form of BhiÀaktama.

5) Great Medicine

6) The simile used here as MahauÀadhi to denote Parvati is like

a SiddhauÀadha which removes the diseases immediately.

7) Who is having the gems of mantra and auÀadha

8) 1/1/1 Ms Ed

9) Born out of Himalaya mountain

10) 1/1/1 Ms Ed

11) Then he said about the tradition of Ëyurveda

12) 1/1/4 Ms Ed

13) 1/1/6 Ms Ed

14) 1/1/7 Ms Ed

15) 1/1/8 Ms Ed

16) Through the following 7 verses the author describes the nature of Rogasth¡nas.

17) 1/1/10 Ms Ed

18) 1/1/11 Ms Ed

19) It is a condition of constipation in which the bowel movement is irregular

due to lightness of stool.

20) It is a condition of the bowel movement in which the stool is in lucid

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form.

21) Normal movement of bowels.

22) Dryness

23) Light in weight

24) Coldness

25) Roughness

26) Subtleness

27) Movement.

28) Slight unctuousness

29) Penetrating deep

30) Hot, heat producing

31) Bad smell

32) Free flowing

33) Liquidity

34) Unctuousness

35) Heavy

36) Slow in action

37) Smooth

38) Slimy

39) Stable or static

40) 1/1/14 Ms Ed

41) Idem

42) An unsuitable time

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43) 1/1/15 Ms Ed

44) Sin and merit

45) Killing insects

46) Theft

47) Illegal affair with teachers’ wife

48) Back biting

49) Talking hardly

50) laying

51) linking tactically to make other depressed

52) Thinking of how to harm insects

53) Jalas

54 ) Atheism

55) Belief in god

56) Strength of mind

57) Senior persons who are well versed in ¿¡stras through their age and

knowledge are called gaffers.

58) People who are in pathetic condition due to their wanderings and

diseases.

59) Here celibacy is not complete abstain from sexual activities but indulging

in such activities only with the life partner.

60) Normal indulgence in sensual pleasures.

61) Repetition of the words of great persons to increase the prudence.

62) Belief in god to do right things.

126

63) Keeping away the five senses from experiencing the inappropriate

sensual pleasures.

64) Equitableness

65) Then the author describes daily regiment

66) 1/1/24 Ms Ed

67) It denotes youths who are very strong.

68) By this term only the youth are included and not children and old age

people.

69) á¢ta includes both ¿¢ta and varÀa having coldness.

70) 1/1/26 Ms Ed

71) Idem

72) 1/1/27 Ms Ed

73) 1/1/28 Ms Ed

74) His kuladharma is to perform sacrifices.

75) His kuladhrama is to protect the country and People

76) His kuladharma is to do business and agriculture.

77) To nurse the above three castes

78) According to the precedent duties done by their ancestors.

79) Trampling of the body by the experts

80) 1/1/31 Ms Ed

81) Mid November- Mid January

82) Mid January to Mid March

83) Mid March to Mid May

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84) Mid May to Mid July

85) Mid July to Mid September

86) M id September to Mid November

87) V¡yu increases in Gr¢Àma ¤tu, it aggravates during VarÀa ¤tu and subsides

during áarat ¤tu.

88) It increases during VarÀa ¤tu aggravates during áarat ¤tu and subsides

during Hemanta ¤tu.

89) It increases during áarat ¤tu aggravates during Vasanta ¤tu and also

subsides during Gr¢Àma ¤tu.

90) The increase of doÀ¡s at there own position is called Caya.

91) The increase of doÀas at there own positions and other places is called

Kopa.

92) 1/1/32 Ms Ed

93) Purgation

94) Emesis

95) 1/1/33 Ms Ed

96) Subsiding the doÀas is called la´ghana.

97) To retain the equilibrium of doÀas through regulating them.

98) 1/1/40 Ms Ed

99) The fourteenth chapter ends with name b¢japuÀ¶i.

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Chapter II - á¡ly¡dikalpa There are 65 verses in the second chapter named á¡ly¡di Kalpa. The

first six and half verses dealt with the characteristics of various types of

‘Vr¢hy¡di Varga’1 . The second portion of the sixth verse and the next ten

verses narrate ‘Toya Varga’. The next twenty seven verses are about ‘KÀ¢ra

Varga’ ‘ IkÀu Varga’ has been told in the next seven verses. ‘Taila Varga’

can be seen in the next eleven verses. The last ten verses are devoted to

mention about the ‘Madya Vargas’.

I) Vr¢hy¡di Varga

The varieties of paddy and its qualities are described in this category.

The author has clearly and simply mentioned about this. It deserves to note

that after furnishing the first, second third and the first portion of fourth verse

the author makes his own observations thus: Due to necessity of starch

elements in our human body the materials which provide them are given in

this chapter first. The prose order and meanings of the first verse and first

p¡das of second verse are explained gradually.

Paddy

The author has mentioned about two kinds of Paddies. They are

‘ rakta’ and ‘âaÀ¶ikam’. The author has also mentioned several varieties of

paddies with slight variations in qualities like d¢pana etc. They also create less

excretion, increases the digestive fire and produces madhura rasa and have oil

in nature. Here he explained the term ‘ rakt¡tiÀaÀ¶ikantam’ elaborately.

Raktam

Rakta is a kind of paddy which can be cultivated within 10 months.

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âaÀ¶ikam

This kind of Paddy can be cultivated within 2 months. The seeds which

are harvested between the above mentioned periods are indicated by

‘Ëdi¿abda’ 2. Here the word ‘Alpagu¸atva’ denotes the limited variations of

particular divisions of paddies, having gurutvagu¸a. The author also adds that

the further elaborations does not give much result. The paddy became ripe in a

short period is having laghutvagu¸a. It deserves to note that The author has

used the word ‘Avidhi’ instead of ‘Anavadhi.’ He also repeated the word

‘Mennu’ 3 twice and instead of s£cippiccu he used s£ciccu4. After giving the

prose order and meanings of the rest portion of the second verse the author

has mentioned different varieties of Paddies.

White Navara

‘ White Navara’ is very important among the others, because it has the

quality to remove the ‘ tridoÀa’ and makes sterility.

Black Navara

It has less quality than while Navara. Then the author has written

particularly about ‘Tina, Varinellu, C¡ma, Varaka etc through the prose order

and the meanings of the third verse.

Ka´gu

Ka´gu is a grass pulse which increases the v¡ta. It is of ¿¢ta and laghu

in nature. It can removes kapha, and burn the fat through rinsing it can also

removes kapha and pitta. Then the author gives the meaning of Ka´gu,

Kodravam, N¢v¡ram and ¿y¡makam in Malayalam.

Kangu- Tina

Kodravam – Varaka

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N¢v¡ram – Varinellu

áy¡makam – C¡ma

The author also included ‘N¢rc¡ma’ etc which has slight difference in

quality in this category. It is mentioned about Ëdi¿abda’ . It is also said that

Ka´gu has another name ‘T¤¸a Dh¡nya’. Then the author goes on to explain

the qualities of ‘T¤¸a Dh¡nya’ and one could see the detailed description of

each ‘T¤¸a Dh¡nya’ through the prose order and the meanings of the first

portion of fourth verse.

Priya´gu Priya´gu has the quality of healing the injuries and it is also used for

the betterment of Physique. Then he gave the meanings of Priya´gu.

Priya´gu - tina.

There is a full stop and he wrote the sentence áaly¡dikalpa. But it is not

clear that why the author has put it there. Then we can read the second portion

of the fourth to the first portion of eighth verses . But it can be seen that the

first half of the sixth verse is included in the Vr¢hy¡di Varga of the ‘PV’ . The

second portion of sixth verse is included in the ‘Toya Varga’ . Then the prose

order and meanings of the second portion of the fourth and first portion of the

fifth verses are given through which mentioned about ‘Yava.’

Yava

It is of the nature of r£kÀa, guru and ¿¢ta. It is good for recovering

medhas, pitta, kapha , p¢nasa, ¿v¡sa, k¡sa, £rustambha, ka¸¶haroga and

various skin diseases. After this the prose order and meanings of the second

portion of the fifth verse and the first portion of the sixth verse are given. Here

the author mentioned about Godh£ma.

131

Godh£ma

Godh£ma has the ability to increase the quantity of semen. It has the

qualities like guru and ¿ita. It controls v¡ta and pitta. Godh£ma also cures

injuries and stabilize the body. It has also the quality of Vy¡pana¿¢la. It is

snigdha in nature and madhura in taste. The author then gives the Malayalam

meaning of Godh£mam as ‘Kotampu’ 5 instead of Gotampu.6

Godh£mam - Gotampu

After describing the important cereals of á£nyaka type, the author

describes the P¡navarga . Then he describese the prose order and meanings

of the second portion of sixth verse and first portion of seventh verse. Then

the author goes to explain Toyavarga. But in PV after the first portion of sixth

verse, it is written as ‘ iti Vr¢hy¡di varga’ and from this it can be observed that

here ends the portion of Vr¢hy¡di Varga.

II) Toyavarga

This Varga mentioning about the qualities begins from the second

portion of sixth verse up to the sixteenth verse in total. The author mentioned

the qualities of J¢vana as follows

1) It nourishes the fleshy part of the body.

2) Increases the quality of mind and other sensory organs in our body.

3) Giving happiness to others due to their behavior like viewers getting

happiness by watching moon rise.

4) It also creates freshness and serenity to the intelligence.

5) It also increases the six tastes

6) It also eliminates the impurities in the body. He has used the simily of

132

Am¤ta to denote water.

7) It is laghu in nature and equal to am¤t.

Here the author gives the meaning of J¢vana.

J¢vana -water.

By using the term J¢vana the author aims to denote the thing which

increases Ojas. Here the author also mentions the different qualities of water

based up on their sources like well, river, pond and earth etc. After this the

author wrote about the important lagutva and gurutva qualities of water

depending up on their sources through the prose order and the meaning of the

second portion of seventh verse and first p¡das of the first portion of the

eighth verse. Then the author describes various qualities of water.

J¡´galam

J¡´glam is a place where there is not enough water and a lot of trees,

hills and wind can freely pass through this place. In J¡´gla de¿a the water has

the gurutva quality and the river has the lahgutva quality .

Ënupa

It is a place between water and trees.

S¡dh¡ra¸am

S¡dh¡ra¸am is a place which is not like other two areas. Then the

prose order and meanings of the second p¡da of the first portion of the eighth

verse through which the medicinal qualities of the Ga´ga water are mentioned.

Medicinal qualities of Ga´ga water

It is said that the water of Ga´ga has the ability to alleviate the

133

TridoÀas. Then the author has put a full stop and told about baked water. After

this the author wrote the second portion of eighth to first portion of twelfth

verses in order. Then the prose order and the meanings of the second portion

of the eighth and first portion of the ninth verses are given through which

mention about boiled water.

UÀ¸odakam

According to the author UÀ¸odakam can alleviate ¿v¡sa , k¡sa, jvara,

MedodoÀa and V¡yu upadrava . It also cures the pulmonary diseases and

purgates vastiprade¿a then he gives the Malayalam meaning of UÀ¸odakam.

UÀ¸odakam - Venta ve½½am.

The water has the quality of D¢pana and the ability to purify the

excretory organs. Then the prose order and meanings of the second portion of

the ninth verse and first portion of the tenth verse describe about the qualities

of boiled and cooled water.

Boiled and Cooled water

The boiled and cooled water alleviate kapha doÀa and has the quality of

laghu it also alleviates doÀas related to pitta and provide happiness to the

individual. Here the word pittayukta denotes it is very effective for the five

types of doÀas such as kevalapitta, Rakta doÀa, pittav¡ta, pitta kapha, pitta

rakta. Then the wrote the Malayalam sentence ve½½am vevikkunnatinu vidhi.7

Procedures of Boiling water

Here the author wrote a verse-

Caturbh¡g¡va¿iÀ¶am tu p¡ke toyam kaphapaham

tatp¡tah¢nam pittaghnam arddhah¢nam tu v¡tat

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Which is not seen in the PV. After this the prose order and the

meanings of second p¡da of the first portion of tenth verse is given said that

the boiled water after one night will vitiates t¤doÀa. Then the prose order and

the meanings of the second portion of the tenth verse is given where the

prohibition of water is mentioned to those who suffering from Mahodara,

paru, swelling, gulma and alp¡gni etc. Then the author wrote the prose order

and meanings of the first p¡da of the first portion of eleventh verse is given.

By this verse directions are given to the patients who have thirsty to drink,

can have small amount of medicated water and the author justify this with

reason. Then the prose order and the meanings of the second p¡da of the first

portion of eleventh verse is given . It is said that the pr¡¸as are watery.

He further states that water is essential for the existence of healthy and

unhealthy persons equally through the remaining portion of the eleventh verse.

After this the wrote the Malayalam sentence ‘ Jalam labhikk¡ttavanu varunna

doÀatte parayunnu.’ 8

Problems faced by Insufficient drinking of water

Life is not possible without water. The first portion of the twelfth verse

is dealt with the problems caused by the insufficient drinking of water. It may

cause dryness in the month and lead to general weakness to the body. Then the

word áubhamastu is seen here. But the reason is not clear. Then the second

portion of twelfth to sixteenth verses are given in order. It deserves to note

that the first portion of fifteenth verse is missing in the Ms 9 which disorder

the numbering of following verses when compared to PV. This portion

concludes with the sentence ‘ iti toya vargah.’ Then the prose order and the

meanings of the second portion of the twelfth verse is given and it is stated

that the prohibition is optional., which means that water should be given to

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patient according to the direction of a Vaidya. Then the author prescribes the

dosages of water advised in various diseases. Then the medicinal qualities of

the root of atti is mentioned through the prose order and the meanings of the

thirteenth verse.

Root of Atti

The water boiled with the root of Atti, is of the nature of ¿¢ta and

alleviates pittarakt¡tis¡ra and As¤gdara¸am . Here instead of ve¶¶iti½appicc the

author used ve¶¶iveccu in Ms.10 Then the prose order and meanings of the first

portion of the fourteenth verse through which the advantages of Pull¡ni are

furnished.

Pull¡ni

The water boiled with the stem of pullani is used to regulate V¡ta and Pitta.

Then the advantages of Karimpana can be seen in the second portion of the

fourteenth verse.

Karimpana

The juice squeezed out of the heated tender karimpana stem is good for

eyes. It also cures RaktadoÀa and pitta doÀa. Further he states that water of

tender fruit of Karimpana is also of the same medicinal qualities. Then the

prose order and meanings of the second portion of fifteenth verse is given

through which the medicinal qualities of root of Kadaliv¡½a are given. Here

it is to be noted that the prose order and the meaning of the first portion of the

fifteenth verse is not seen here.

Root of Kadaliv¡½a

The juice squeezed out of the root of Kadaliv¡½a is of ¿¢ta in nature

and cures Somaroga, diabetics and m£trak¤cchra. Then the prose order and

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meanings of the sixteenth verse is given which dealt with the tender coconut

water. It is interesting to note that from here own words the prose order and

the meanings are according to order of PV.

Tender Coconut water

It is snigdha, madhura and has the power to enhance the quantity

of semen and is of the nature of ¿¢ta and laghu. It has the power to

alleviate t¤À¸a and pitta, it increases the digestive fire and regulate the

bowel movement. Then the author gives the Malayalam meaning of

N¡½ikerodakam.

N¡½ikerodakam – Karikkin ve½½am

Then we can see the word áubhamastu and put a full stop which show

that Toyavarga is finished here.

III) KÀ¢ravarga

There are 21 verses in this KÀ¢ravarga ( 17 to 37). Then the author

wrote seventeen to the first portion of the twentieth verse in order. Then the

prose order and meanings of the seventeenth verse is given through which the

author has generally describes about milk.

Milk

The general characteristics of milk is described here. The milk is

having madhura in taste. It is of having snigdhagu¸a. It enhances ojogu¸a

it also increases saptadh¡tus at the time of digestion and after it also regulates

v¡ta, pitta and increases kapha and ¿uk½a. It is of guru and ¿¢ta in nature.

Then he wrote the Sanskrit sentence – ‘ sv¡uÅ pa¶u¿ca madhuramam½om½am

pacyate rasam.’ The j¢vana taste of the camel milk etc also mentioned by the

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word Praya ¿abdha. Then he wrote the sentence ‘ ini p¡linte bhedatte

parayunnu’ 11

Cow Milk

The qualities of cow milk are given through the prose order and

meanings of the eighteenth and nineteenth verses as follows-

1) It enhances ojo gu¸a

2) Increases the rasa dh¡tus

3) It removes fatigue due to falling etc.

4) It increases intelligence

5) It increases the production of breast milk.

6) It removes the diseases due to the usage of liquor.

7) It is good for quenching thirst and hunger

8) It alleviates recurring fever

9) It alleviates m£trak¤cchra and raktapitta and

10) It is of having the nature of vy¡pana¿¢la

The milk which is consumed immediately after being milked alleviates

the TridoÀa. The author says that it is equal to Am¤t through the rest portion of

the twentieth verse. It deserves to note the milk is compared to Am¤ta due to

its medicinal qualities. Then the second portion of twentieth to twenty-fifth

verses are given in order.

Buffalo Milk

The qualities of Buffalo milk is given in second portion of twentieth

verse. It of ¿¢ta and guru in nature and is good for who have less sleep and

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high appetite. The quality of goat milk is told through the prose order and

meaning of twenty first verse.

Goat Milk

Goat milk can cure kÀaya, jvara, ¿v¡sa, raktapitta and Diarrhea

because goat consumes less water and take better food and doing hard

exercise. It is of laghu in nature. The author gives the nature and qualities of

the milk of Kuriy¡¶ through prose order and meaning of first portion of

twenty second verse.

Kuriy¡¶

It is of the UÀ¸a nature and removes v¡ta and accumulates ¿v¡sa, Pitta

and Kapha. Then he moves to the qualities of camel milk through the prose

order and meaning of second portion of twenty second and first portion of

twenty third verses.

Camel Milk

Camel milk is of r£kÀa, uÀ¸a, d¢pana, lava¸a in taste and laghu in

nature. It is good for v¡ta , kapha, ¡naha, ¿opha, udara, ar¿as and worms . After

this through the second portion of twenty third verse and first portion of

twenty fourth verse, the qualities of the breast milk are described.

N¡r¢kÀ¢ram

Breast milk is good for eye diseases. It is good for Netraseka and nasya.

It is also used to alleviate v¡ta, pitta and raktadoÀa, it also cures madness of

grave in nature, mental disorders and Sany¡sa.12 The word Ettavum may be

used to denote grave . Then the prose order and meanings of the second

portion of twenty fourth and first portion of the twenty fifth verses are given

through which dealt with the advantages of coconut milk can be seen there.

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Coconut Milk

It removes Raktad£Àya v¡ta, ci´´, diabetics and head diseases. It also

alleviates rakt¡tis¡ra and m£trak¤cchra. It also creates snigdata to the skin and

which eradicates kuÀ¶a, ¿vitra, diabetics and alleviates cuts and bruises. After

this second portion of twenty fifth to twenty nine and first portion of thirtieth

verses are furnished. Then prose order and meaning of second portion of

twenty fifth to first portion of twenty seventh verses are given through which

dealt with the qualities of curd.

Curd

It is of guru and uÀ¸a in nature. It is good for holding mala and having

am½arasa after digestion . It also alleviates V¡ta. It accumulates meda, ¿ukla,

bala, kapha, raktapitta, digestive fire and ¿opha. It is very tasty in nature and

useful for ¿¢tajvara, sa´gat¡di, viÀamajavara, p¢nasa and m£trak¤cchra it also

removes tasteless condition. The curd after removing its cream is good for

curing graha¸i diseases. Then the prose order and the meanings of remaining

portion of twenty seventh verse is given through which the usage and its

benefits of curd are described as follows. It is not advisable to consume daily

and is prohibited during night . The improper consumption may led to jvara,

visarpa and ku˦a. Then the author wrote the Malayalam sentence

‘vishiccatupoleyall¡te ¿¢licc¡latte doÀam parayunnu.’ 13 Then the prose order

and the meaning of the second portion of twenty eighth and twenty-ninth verse

are given through which the qualities of butter milk are mentioned.

Butter Milk

It is of the nature of laghu and having am½a in taste . It has the

quality of d¢pana and it removes kapha and v¡ta . It is also recommended as a

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remedy for swelling, Mahodara, ar¿as, graha¸i, m£trak¤cchra , jvara, tasteless

condiiton, gulma, p½¢hodara. It also removes troubles due to over

consumption of Ghee, yogaviÀa and p¡¸¶uroga14.Then the preparation of

Butter milk is given as follows if ¼ of water is added to curd and removes

the butter after churning, that solution is called Butter milk. After this the

author wrote the prose order and the meaning of the second portion of twenty

ninth verse through which the difference between butter milk and mixture of

water and curd are given . The latter is equal in quality with butter milk but

will provide some additional benefits like as a good purgative , removing

the obstruction in the capillaries and alleviates vi˦amba. Then the author

gives the Malayalam meaning of the word viÀ¶amba as ‘udarattil v¡yu uru¸¶u

sanjarikkunnatine viÀ¶ambam ennu per’ 15

Then the verse from thirty to first portion of thirty fifth verses are

given in order. Here it is to be noted that the Ms shows the repetition of the

second portion of thirtieth and first portion of thirty-first verses along with

number thirty.16 Then the medicinal quality of Butter milk boiled with 1/3 or 1/4 portion of coconut milk is given through the prose order and meanings

of the of thirtieth verse. The butter milk prepared as above is good for

regulating tridoÀa , holding mala, increases ¿uk½a and enhancing the

digestive fire. It is also good for the proper digestion and having better

qualities. Then the prose order and meanings of the thirty first and first

portion of thirty second verses are given through which the qualities of

newly churned butter is described.

Butter

Newly churned butter increases the production of semen. It is of ¿¢ta

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and laghu in nature it enhances the fairness and strength and digestive power.

It also regulates the bowel movement, alleviates v¡ta, pittarakta, kÀaya, ar¿as,

ardhitavy¡dhi and k¡sa. It is also good for eyes and gives softness of the body

and advisable to both children and gaffers. Then the prose order and meaning

of the second portion of thirty second verse is given through which the

qualities of kˢrotbhava ghee id described. It regulates the bowel movement,

and alleviates raktapitta. It is also a good remedy for eye diseases. Then the

prose order and the meanings of the thirty third to thirty fifth verses are given

in order.

Burnt Ghee

Burnt ghee is good for Dh¢ , sm¤ti, digestive fire, medha, strength ,

¿uk½a, eyes, longevity and provide softness and fairness to the body and for

fertility. It is also good for children and gaffers. The injuries caused by visarpa,

weapons and fire burns can be cured by burnt ghee. V¡ta, jvara, pitta, poison,

madness, ¿oÀa, non- vigourness are cured by burnt ghee. It is also good for

sustaining youthfulness. Then the author gives the Malayalam meanings of

Dh¢, Sm¤ti and Medha as follows

Dh¢- Dh¡ra¸ayu½½abuddhi17

Sm¤ti – Ka¸¶um ke¶¶um anubhaviccatine orkkuka18

Medha- áabd¡rta´´a½e sukham¡i¶¶ vegattil grahikkunnatu 19

After this the verses from thirty six and thirty seven are given in order.

After thirty seventh verse it is written as ‘ iti kÀ¢ravarga’ in PV. Then

he wrote the verses from thirty eight to first portion of forty in order. Then the

prose order and the meanings of the first portion of the thirty sixth verse is

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given through which the qualities of the ghee prepared with the

Mah¡tiktak¡di yogas are described.

Mah¡tiktak¡digh¤ta

The ghee which is prepared with Mah¡tiktak¡di yogas is good for

curing pitta and kuÀ¶ha etc, it is of the nature of ‘arkaikav¢rya.’ Then the

prose order and meanings of the rest of the thirty sixth and first portion of

thirty seventh verse is given. It is about old ghee.

Pur¡¸agh¤tam

Old ghee is used to cure mada, m£rcha, epilepsy and diseases affecting

eyes, head, ears and rectum. It has the ability to clean and cures the injuries.

Then the prose order and meaning of the second portion of the thirty seventh

verse is given through which the qualities of cow ghee and other ghee are

mentioned.

Cow Ghee and other Ghee

It is said that ghee which is made from cow milk is highly medicinal

than other ghee. Then the author has written that “ iti kÀ¢ravarga” in Ms i.e

kˢravarga ends here.

IV) IkÀuvarga

IkÀuvarga is described after kÀ¢ravarga. There are totally seven verses in

his. The numbers can be seen from thirty eight to forty four. IkÀuvarga is

about sugarcane and its juice and the products such as sugar , kalka¸·a and

¿arkara. It also deals with honey elaborately. There are references to varieties

of sugar cane and juices which are extracted in different ways. Then the

prose order and meanings of the thirty eighth verse is given through which

gives the detailed descriptions of the sugar cane juice.

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Sugarcane Juice

This juice is good for purgation and betterment of body. It also increase

urine and kapha. It increases the production of semen and alleviates

raktapitta. It is madhura in taste after digestion. It is of the nature of guru

snigda and ¿¢ta. After this the author wrote one sentence in bracket. The

bracket denotes to delete the sentence. Then the prose order and meaning of

first portion of thirty ninth verse which dealt with the sugarcane juice taken

with the help of ‘cakku’

Cakku

The sugarcane juice taken out of Cakku may contains so many

impurities and other remnants of stems and this is not good and may causes to

ulpu½ukku and other disorders in our stomach even though it has the other

qualities described earlier. After describing this there is the prose order and

meaning of the second portion of thirty ninth verse which dealt with

Pu¸·ar¢ka karimpu and how it differs from other sugarcanes.

Pu¸·ar¢ka Karimpu

It is considered as better than other sugarcanes because of its qualities

such as sweetness, ‘ te½iv’ and coldness. Then one could go through the prose

order and meaning of the first portion of the fortieth verse which describes the

qualities of N¢r¿arkara.

N¢r Jaggery

N¢r Jaggery secretes kapha and increases tridoÀas and urine. It is of

Guru in nature. Then there we see the second portion of fortieth verse to forty

fourth verses . Then the prose order and the meaning of the second portion of

the fortieth verse is given and it is all about round Jaggary.

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Round Jaggery

It is made up of pure sugar cane juice and makes a little kapha. This

jaggery is good for excretion. Then the author goes on to describe unrefined

jaggery in first portion of forty first verse.

Unrefined Jaggery

Unrefined Ve½½am k¡ru¸¶a Jaggery and other jaggeries may increases

worms, marrow, blood, medas, flesh and kapha. Then he wrote in his own

words: ¡ ¿arkkarakal pa½akiy¡lum puttan¡y¡lum u½½a gu¸adoÀatte parayunnu.20

Then the author has written the prose order and meaning of the second

portion of the forty first verse . It is about old and new jaggerries.

Old and new Jaggeries

Years old Jaggery is good for the health, but new jaggery makes Kapha

and affects digestion. Then prose order and meaning of forty second verse can

be seen here after. It is about malsyan¶ika, kalka¸¶a and ikÀu.

Malsyan¶ika, Kalka¸¶a and IkÀu

Malsyan¶ika, sugar candy and sugar are good for the increases the

production of semen and those person who suffer from fatigue and other type

of physical injuries. It works against raktapitta and gastric problems. The

quality increases from matsyan¶ika to kalka¸¶a and to sugar cane respectively.

The author describes matsyan¶ika as “ in the older language of it is said that

m¢nka¸¶i ¿arkara for matsyan¶ika” 21. He has also spoken about kalka¸¶a as

e¶appa¶am¡tiri, which is available rarely. Then the prose order and meanings

of forty third verse and first portion of forty fourth verses can be seen there. It

is about honey.

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Honey

Honey is best for eyes. It burns fat in body, quenches the thirst,

alleviates kapha, poison, raktapitta, burp, ku˦a, diabetics, worms, vomiting,

¿v¡sa, atis¡ra and cough. Honey has the ability to clean injuries and joins the

injured and cracked flesh. It may increase v¡ta. The author goes on to say the

advantages and disadvantages of warm honey through the prose order and the

meanings of the second portion of forty fourth verse and which also indicates

that when this kind of honey is to be used.

Use of Hot honey

Hot honey should not be used except in vomiting and kaÀ¡yavasti. It is

advised that honey must not be used with hot things on warm body at the time

of warm weather in case of physical injuries at vital parts, because it may

causes ¡stma. It can be used at the time of vomiting and kaÀ¡yavasti because

warm honey is immediately expels out of the body. After writing up to here

we can see a full stop and it is written that IkÀuvarga : with a full stop. Then he

start Tailavarga.

V) Tailavarga

After this the verses from forty fifth to first portion of forty eighth

verses are given in order. Then the prose order and meaning of the first p¡da

of the first portion of forty fifth verse is given. It is about oil.

Oil

Each oil shows the quality of source from which (nut and trunk) it is

produced. The author has said, it should be generally considered that mustard

oil has the quality of mustard and Devat¡ra oil has the quality of Devat¡ra.

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Then the author speaks about the qualities of Taila and me½kku etc through the

prose order and meaning of remaining portion of forty fifth and forty sixth

verses are given which furnishes the quality of sesame oil.

Sesame Oil

It is of TikÀ¸a and vyavayi in nature. Massaging with sesame oil helps

to rejuvenate the body, cure skin diseases and good for eyes etc. Even though

Sesame makes kapha but its oil does not increase kapha . Constipation and

stomach worms are cured by the use of sesame oil. It is good for lean people to

fatten and fatty people can reduce their fatness by the application of sesame

oil. If this oil is mixed with medicinal materials it can cure all diseases. Then

the author gives the Malayalam meanings of the words. It as follows-

TikÀ¸a ¡¿u – Kaphatte ceyyunnatu22

Vyav¡yi – Dehattil ellayi¶avum vy¡piccatil pinne p¡kam varunnatu23.

Kartana – Chedanam24

TvakdoÀak¤t- P¡nam ko¸¶u dehattil jara mutal¡ya doÀatte ceyyunnatu25

AcaksuÀyam- P¡nam ceytu ¿¢licc¡l ka¸¸ine ke¶u varuttunnatu26

S£kÀmam- Cerut¡i¶¶u½½a ¡ µjarampinte u½½il k£¶e vy¡pikkunnatu27

After describing about the sesame oil, the author has given the prose

order and meaning of the forty seventh and first portion of forty eighth

verses which is about caster oil.

Caster Oil

Caster oil was a little tikta , ka¶u and madhura in taste and good for

purgation. It is of guru in nature and cures v¤ddhi, gulma28, gas troubles,

Mahodara29 and viÀamajvara30. The pain and swelling in the hip, anus, stomach

and back are also cured by caster oil. Then the author put a full stop. Then the

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verses from second portion of forty eighth to first portion of fifty three are

given in order. Then the prose order and the meanings of the second portion of

forty eighth verse is given through which dealt with n¢m oil.

N¢m Oil

N¢m oil works against kapha, v¡ta, worms and kuÀ¶a. It is of the nature

of UÀ¸agu¸a. Then the prose order and meanings of the first portion of forty

ninth verse is written here after, it is about U´´e¸¸a.

U´´e¸¸a

It is of same qualities as that of n¢m and used to cure the disease called

Supta v¡ta. It also cures apaci, ga¸·am¡la and other bruises.Then the author

has written the prose order and meaning of the second portion of the forty

ninth verse and first portion of fiftieth verse. It is about mustard oil.

Mustard Oil

Mustard oil is of the nature of uÀ¸agu¸a, laghu and ¡¿uk¡ri31.

It regulates kapha, v¡ta and ¿uk½a. It cures ko¶ha, kuÀ¶a, ar¿as, bruises and

worms. It accumulates pittarakta. After describing the qualities of mustard oil,

the author has spent time to give the meaning of some words. The author

explains the Malayalam meaning of Ko¶ha thus: c£¶uko¸¶u raktam duÀicc

dehattil ell¡yi¶avum pa¶attil ta¶iccu po´´unnatu tapa¶a ko¸¶u ennu bh¡Àa.32

Then we go through the prose order and meaning of the second portion of

fiftieth verse. It is about T¡nniye¸¸a.

T¡nniye¸¸a

It is of madhura in taste and ¿¢ta in nature and it is good for growing

hair. It also cures pitta and v¡ta. It is of the nature of guru. Then the author

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gives the prose order and meanings of the fifty first verse. It is about

Cerupunnariye¸¸a.

Cerupunnariye¸¸a

It can cure injury, ku˦a, kapha and it is good for the clarity of sound . It

increases the power of comprehension and wisdom, and it is good for

strengthening the body. Here it is to be noted that the author missed the karam

in the original word Svarakaram in the elaborations33. Then the prose order

and the meaning of the first portion of fifty second verse is about O¶alaye¸¸a.

k¤mighnamingud¢tailam tiktam laghvasradoÀajit

taurav¡ruÀkarotbh£te k¤mikuÀ¶ha vin¡¿ane 34

bh¤¿oÀ¸at¢kÀ¸aka¶uke taurav¡ruskaro dbhave 35

Here it is to be noted that there is a slight variation in the second portion

of this verse in PV and Ms.

O¶alaye¸¸a

It is bitter in taste and cures raktadoÀa. It is of laghu in nature. Then the

prose order and meaning of the second portion of fifty second verse is written

here after and of is about maro¶¶iye¸¸a and cere¸¸a.

Maro¶¶iye¸¸a and Cere¸¸a

Both of them alleviates worms and ku˦a. The first portion fifty third

verse can be seen there. This verse is also different in the Ms and PV

£rdhv¡dha¿¿odhanam p£rvam par¡mar¿ah kaph¡paha36

Vi¿eÀ¡tkrmikuÀ¶haghne £rdhvadhopi vi¿odhane 37

Then the prose order and meaning of this verse is also according to the Ms.

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Maro¶¶iye¸¸a gives consolation from the discomforts such as vomiting

and purgation where as Cere¸¸a alleviates ar¿as and Kapha

After furnishing this the author states that in Malayalam ‘ ituka½u¶e

gu¸a´´al vivvaram¡yi¶¶u ras¡yana vidhiyi´kal parayum’ .38 Here it is to be

noted that second portion of fifty third verse in Ms is missing.39 Then verses

from fifty four to fifty eight are given in order. Then the prose order and

meaning of the fifty fourth verse is given through which the qualities of

coconut oil are furnished. Here it deserves to note that in the prose order author

wrote the sentence t¤doÀa¿amanam and put a bracket denoting deletion.

Coconut Oil

It can rejuvenate and strengthen the body, it also cure cuts and bruises,

it cures dental diseases, and alleviates tridoÀas. Then the prose order and the

meanings of the first third p¡das of the fifty fifth verse is given. It deals with

the oil and the marrow in the bones of the animals.

Oil extracted from the Animals

This oil and bone marrow cures v¡ta. It accumulates the strength , pitta

and kapha. The qualities vary with the nature of the flesh of animals. Then

prose order and meaning of the remaining portions of the fifty fifth verse is

given which described the things mentioned earlier. It is stated that one should

consider the oily substances on the bones as equal to bone marrow. Here we

can see the full stop before and after the sentence ‘ iti taila vargaÅ.’

Then the prose order and the meanings of the fifty six to fifty eight

verses are given through which the qualities of liquor are mentioned.

150

VI) Mady¡divargaÅ

It is to be noted that even though the verses from fifty six to fifty eight

are given in taila vargaÅ which dealt with various types of madyas, but the

prose order and meanings are given in madya vargaÅ. If one consumes the

liquor by knowing the power, of it, climate strength of the users dosage etc it is

good for health. It is of the nature of t¢kÀ¸a. It is of the mixed taste of

madhura, tikta, ka¶u and acrid. It changes to am½a rasa after digestion and

easily spreads in the body, increases digestion and taste. It is of r£kÀa and

laghu in nature and vitiates pitta and rakta. Lower dosage, gives sound sleep to

sleepless persons and over dosage causes to sleepless condition.

Optimum dosage of liquor removes the causes of defects and make lean

person to fatty and fatty to lean. It spreads to the minute capillaries and

removes the kapha sticked there. It also removes v¡ta, kapha and makes the

sound clear. This removes various diseases, gives sound health, stimulation to

intellect, fairness to the body and happiness to the mind. Even though the

proper consumption of liquor gives certain benefits but its over dosage also

give rise to innumerable diseases which starts from mental disorders to the end

of one’ s life. Then the verses fifty nine to first portion of sixty two are given.

Then he puts his views about drinking liquor as follows: The consumption of

liquor is prohibited in ¿¡stras and the consumers are not aware of the

recommended dosage prescribed in medical science and there may be the

possibility of over dosage and may disorder the intellect, so it is better to one

can abstain from drinking. Then the prose order and meaning of the fifty ninth

verse is given. Here the author mentions about the knowledge gained through

logic.

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Logic

One who have the discriminating knowledge through trial and error

method about the general qualities, medical qualities and the quality of liquor

achieved by the combination of sugar and grapes etc is eligible for making

liquor. The author also adds that due to the innumerous divisions to these it

will be difficult to explain individually. Then the prose order and meaning of

the sixtieth verse is given which deals with ¿ukta.

áukta

The ¿ukta regulates rakta, pitta and kapha by loosening them and retain

the v¡ta in their proper places. It also creates ‘Ulpu½ukku’ and has the nature

of tikÀ¸a, uÀ¸a and vy¡pana¿¢la. It is also good for heart and enhances the

taste. Then he explains what is ¿ukta and the procedure of making it. áukta

means cuttapu½i in Malayalam. It is made out of sugar, honeybee and purified

k¡¶i. It is then added to the purified liquor ( Madya) to the suitable dosage and

put in a glass vessel and buried under paddy for three days. This extract taken

out on the fourth day is called cuttapu½i. Then the prose order and meaning of

the sixty first verse and first portion of the sixty second verse are given which

dealt with the qualities of k¡¶i.

K¡¶i Water

It is of the nature of laghu, t¢kÀ¸a and uÀ¸a. It is ¿¢ta at the time of

touch. It is good for heart, removes the waste from the body, increases the

digestive power, enhances the taste and removes the fatigue of the body and

sense organs mainly at the time of doing kaÀ¡yavasti. It also removes v¡ta,

kapha and increases pitta, cures the pain at the vasti region.40 Then the author

puts a full stop and continues the second portion of verse number sixty two to

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sixty five gradually. After this the author made some observation about

qualities of urine. Even though the qualities of urine of various animals are

different in their common properties are described here for usage. Then the

prose order and the meanings of the second portion of the verses sixty two to

first portion of sixty four are given which dealt with the different types of

urine like that of cows, kuriy¡¶, buffalo, elephant, horse, camel and donkey.

Urines of Various Animals and their Medicinal qualities

The urines of cow, goat, kuriy¡¶, buffalo, elephant, horse, camel and

donkey increase pitta, kill the worms, cure swelling , mahodara and

¡n¡havy¡dhis. It also removes every type of pain, anemia, kapha and gas

troubles gulma and tastelessness. It also alleviates p¡¸¶uroga , kuÀ¶a, poison

and ar¿as. It is of the nature of r£kÀa, t¢kÀ¸a, laghu, uÀ¸a, lava¸a and ka¶u.

Then the prose order and meaning of the second portion of the sixty

fourth and sixty fifth verses are given which mentioned about the food

articles already described. Here the author also adds that one should follow

these directions according to their logical thinking and make different type of

combinations which gives innumerable medicinal properties. After giving the

description of sixty fifth verse the author mentioned like this ‘ iti h¤dyapriye

vr¢hidravakalpan¡ma dvitiyodhy¡yaÅ’ . Then he put a full stop and wrote

¿ubhamastu , then again put a full stop and wrote ¿rigurubhyoh namaÅ and

then put a full stop and wrote ¿ubhamastu and again put a full stop and then

wrote ¿ubham and put a full stop.

Then he prays to sun celestial bodies and preceptor as follows

¿r¢s£ry¡disarvagrahebhyo gurubhyo namaÅ

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After this also there is a full stop. Then he wrote karak¤tamapar¡dham

kÀantumarhanti santaÅ and put a full stop and then he wrote

ár¢ Daksi¸amurtaye namaÅ and put a full stop. Then wrote ¿ubhamastu.

Then a full stop and wrote ¿ubham and ends with a full stop. It deserves to

note that this adhy¡ya named ¿¡ly¡dikalpa has also a name called

vr¢hidravakalpa from the end of the Ms of this adhy¡ya.

154

End Notes

1) Cereals

2) 1/2/1 Ms Ed

3) Idem

4) Idem

5) 1/2/6 Ms Ed

6) Wheat

7) Then he mentioned the procedures of boiling water in his own words.

8) Then he furnishes the problems faced by insufficient drinking of water.

9) á¢ta½am d¡hat¤À¸¡ghnam mehak¤cchr¡dis¡ranut

10) 1/2/14 Ms Ed

11) Then describes various varieties of milk.

12) Coma in state of prolonged unconsciousness.

13) The defects happening to disregard the directions of consumption is mentioned.

14) Anemic condition

15) The movement of bowel gases in the intestine

16) 1/2/30 Ms Ed

17) Sound intelligence

18) Remembrance of what has heard, felt and seen

19) Immediate understanding of sound and its meaning.

20) Says the advantages and disadvantages of old or new

21) 1/2/42 Ms Ed

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22) Making Phlegm

23) Spread allover the body and then become ripe

24) Breaking

25) Consumption of this oil may cause to Jara and color changes to our body

26) Causes diseases to eyes after consuming it regularly

27) Spread through the inner capillaries

28) Swelling in the spleen

29) Dropsy

30) Intermittent fever

31) Easily spreading

32) The bulging all over the body caused by the impure blood because of high temperature.

33) 1/2/52 Ms Ed

34) Idem

35) 1/2/52 PV

36) 1/2/53 Ms Ed

37) 1/2/53 PV

38) The detailed explanation will be given at the time of discussing Ras¡yanvidhi.

39) Kincit dv¡takaram p£rvam par¡mar¿aÅ kaph¡paham

40) Urinary bladder

156

Chapter III – OuÀadhakalpa

OuÀadha kalpa is the third chapter of first kha¸·a in H¤dayapriy¡,

which begins with five verses written together. After this the prose order and

meanings of the first verse and first portion of the second verse is seen. Which

dealt with the characteristics of Cerupayar, Ca¸am and Tuvara.

Lentil, Jute, Bean, Green Gram.

All of the above namely Tuvara, Chanam Payar, Cerupayar causes the

diseases like árotobandha1. These are cavarap and madhura in taste. They

improve the digestive power, hold excretion of the body and due to its Ka¶u

and ¿¢ta in nature. They reduce meda2 of the body and reduces kapha and

rakta pitta. Moreover they can be used as a lepana3. The author also adds the

letter ‘Ca’ has been used in the verse to denote that these are also edible.

Then he mentions about ‘árotobandha.’

árotobandha

The blockage of nerves and veins in our body is called árotobandha.

Then the author wrote in Malayalam that s¡m¡nyaga¸tt paraµµttu

pradh¡navi¿eṣagu¸atte m¡tram vere parayunnu4. After that the prose order

and meanings of the first p¡da of the second portion of the second verse is

seen. Firstly he has mentioned about Green Gram.

Green Gram

Due to the distinct quality of green gram, it causes alpav¡ta. After that

the remaining prose order and meanings of the second verse is seen, which

mainly deals with Bengal Gram.

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Bengal Gram

The author mentioned Ka¶ala as Ka¶alakka. Bengal geam is the main

cause of v¡ta of the TridoÀa. Then the prose order and meanings of the first

portion of the third verse mentions mainly about ‘Perumpayar’ . It seems that

the author uses the word Perumpayar to denote Vanpayar5. It is of the nature of

R£kÀa and Guru. It accumulates malav¡yukopa of the body. Then the prose

order and meanings of the second portion of the third verse and first portion of

the fourth verse is given which mentions mainly about Horse Gram.

Horse Gram

Horse Gram is the nature of uÀ¸a and it is of Am½a in taste after

digestion causes raktapitta. Horse Gram regulates semen and breathe. It

reduces the kidney stone and also alleviate sinus problems, cough problems,

ar¿as kapha and v¡ta. It is seen that in the meaning of the verse the term

‘áv¡satteyum’ is repeated twice. Here the author may be intended the second

word áv¡sa as k¡sa,which can be inferred from the prose order. After this the

author mentioned about ‘K¡¶¶u½unnu’ and ‘K¡¶¶upayar’ in the second portion

of the forth verse.

K¡¶¶u½unnu and K¡¶¶upayar

Both of these reduce sight problems and regulate tridoÀas. Then the

prose order and meaning of the fifth verse is mentioned through which the

medicinal qualities of ‘K¡¶¶umutira’ are described.

K¡¶¶umutira

K¡¶¶umutira is very effective for Ar¿as, gas troubles, ¿v¡sa, cough ,

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V¡ta and Kṣaya, fat accumulation and eye problems. It also accumulate Rakta,

Pitta. After explaining the fifth verse , the author wrote the sixth to tenth verses

in order. Then he explains the prose order and meanings of the sixth verse.

Though which the medicinal qualities of Broad Beans are mentioned.

Broad Beans

Amara is good for purgation but it causes ulpu½ukku6. It regulates v¡ta,

pitta, and pittaraktta and improves the production of breast milk and urine. It

removes the eye diseases like white discharge from the eyes. It also alleviates

kapha, swelling and removes poison from the body. It may be noted that here

the author used the term drkki instead of D¤À¶i7. Then the prose order and

meanings of the seventh verse and which is about Black Gram.

Black Gram

Black Gram is of the nature of snigdha, uÀ¸a and guru. It also removes

all type of excretions from our body. It is of madhura in taste and it increases

strength and creates ¿leÀma, mala and pitta. It increases the production of the

semen and its ejection. It reduces v¡ta. Then through the prose order and the

meaning of the first portion of the eighth verse , the medicinal qualities of

‘Perumca¸·i payar’ and ‘N¡yakaru¸a’ are furnished.

Perumca¸·i payar and N¡yakura¸a

According to the author, qualities of these are almost the same as that of

Black Gram. After that the prose order and meanings of the second portion of

the eighth and first portion of the ninth verse are written. Here the author

explains mainly about Sesame.

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Sesame

Sesame is of the nature of uÀ¸a. It is of ¿¢ta when in touch and having

ka¶u rasa for after eating . It is good for the skin and hair. It strengthens the

body and intelligence. It reduces urine and produces kapha, Pitta and is good

for digestion. After that the prose order and the meaning of the second portion

of the ninth verse and first p¡da of the first potion of the tenth verse is given. It

is about Agastiari.

Agastiari

Agastiari is of the nature of snigda, uÀ¸a and guru. It is of the mixed

tastes of a madhura and tikta tastes, and is of ka¶u in taste after heating. It

accumulates kapha, pitta and reduces unnecessary eye discharges. Then the

prose order and meanings of the second portion of the tenth verse is written.

In this the author mentions the qualities of Koyambintekuru. It is to be noted

that here the author explained the prose order and meaning of the verses, of

each p¡da separately in order.

Koyambintekuru

This has almost the same qualities of Agastiari. It is of guru in nature

and alleviate the kapha and while keeping more than one year the guru nature

change to laghu. It is to be noted that the author concludes with-

iti áimbid¡nya vargaÅ after the tenth verse in the PV. But in the Ms after

explaining the ten verses, the author put a full stop and continue the verses

without any break in the same chapter.

160

Prathama vargaÅ

After that the author has written the eleven to fifteenth verses and gives

the prose order and meanings. The first portion of the eleventh verse has been

described with prose order and meanings. The author mainly describes about ‘

Parpa¶aka pullu’ in the eleventh verse. From this it can be inferred that the Ms

also ends with tenth verse even though it is not mentioned there.

Parpa¶aka

Parpa¶aka pullu is the nature of ¿¢ta. It alleviate diabetics, Jvara and

rakta, pitta. After this in the eleventh verse the author has given the prose order

and meaning of the second portion of eleventh verse, which dealt with

‘Karuka’ .

Karuka

Karuka is very effective treatment in jvara wounds and Raktapitta.

After that the author explains the prose order and meanings of the first portion

of the twelfth verse which dealt with Touch me Not .

Touch me Not

Touch me not is very effective in the treatment of wounds and regulates

the flow of semen. Then the author describes the prose order and the meanings

of the second portion of the twelfth verse. Here the author mentioned about

‘ViÀ¸ukr¡nti’ which is one among ‘Da¿apuÀpas’ .

ViÀ¸ukr¡nti

ViÀ¸ukr¡nti is very effective in the treatment of Jvara and it increases

the production of semen and is good for attainment of mental control. After

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that through the first portion of thirteenth verse, author describes about

CeriyaviÀ¸ukr¡nti.

CeriyaviÀ¸ukr¡nti

The author has described this variety as Cheriyaval 9 means the smaller

variety. This small variety is effective in the treatment of Diabetics and

Gulman10. In the prose order of this verse the Malayalam letter ‘ e’ has been

written before the word ‘Gulman’ . Moreover he has mentioned it is very

effective against ‘Megha’ . The reason for writing the letter ‘ e’ before

‘gunman’ is not clear and the reason for writing the word ‘Megha’ 11 must

probably be for meha. Then the prose order and meanings of the second

portion of the thirteenth verse and first portion of the fourteenth verse is given

which is about ‘Viliy¡rala.’

Viliy¡rala

Viliy¡rala is of uÀ¸a and laghu in nature and Am½a in taste. It improves

the digestive power when cooked lightly and accumulates excretions. It causes

pitta. It is very effective for the treatment of ar¿as, v¡yu graha¸i and Kapha.

Then through the prose order and the meanings of the second portion of

fourteenth verse is the qualities of ‘N¢r¡ral’ are given.

N¢r¡ral

N¢r¡ral increases the production of semen and enhances digestive

power and regulates the excretion. It is good for regulating v¡ta, pitta and

kaphas. Coriander is described in the first portion of the fifteenth verse.

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Coriander.

Coriander is very good for the problems related to v¡ta and kapha. It

increases the production of urine and does not produce pitta. After furnishing

the qualities of Coriander, the author through the prose order and the meanings

of the second portion of the fifteenth verse the medicinal qualities of

‘Ceruppu½½a¶i’ are described.

Cerupu½½a¶i

Ceruppu½½a¶i is very effective for urinal problems, Raktapitta and V¡ta.

After this the author has written áubham . Here why the author has used

áubham is not clear. Then he has written sixteen to twenty and first portion of

the twenty first verses together. After that the prose order and meaning of the

sixteenth verse is given which describes about ‘Brahmi’ .

Brahmi

Brahmi is of the nature of uÀ¸a and t¢kÀ¸a and tikta in taste. It improves

the intelligence and increases the digestion. It is very effective for the

treatment of Jvara, swellings and p¡¸¶u. It also regulates pitta and kapha. After

describing Brahmi, the author has furnished the medicinal qualities of Ve½utta

brahmi through the prose order and the meanings of the seventeenth verse.

White Brahmi

White Brahmi is very effective in the treatment of kuÀh¶a band

a¿mari.12 It is also a good purgative. Then the author gives the medicinal

qualities of Mutti½a through the prose order and the meanings of the

seventeenth verse.

163

Mutti½a

Mutti½a is very effective for the treatment of kuÀh¶a and also regulates

kapha and pitta. Then the author gives the prose order and the meanings of the

eighteenth verse which dealt with the medicinal qualities of ‘Karintakk¡½i’ .

Karintakk¡½i

Karintakk¡½i is very effective for the treatment of kuÀh¶a. It improves

the production of semen and regulates v¡ta, pitta and kapha. It strengthens the

saptadhatus and improves the excretion. It is of the nature of ¿¢ta and uÀ¸a.

Then the prose order and meanings of the first portion of nineteenth verse is

given which is about ‘Tavi½¡ma.’

Tavi½¡ma

The tavi½¡ma is very effective in the treatment of swelling, mahodara,

piles and improves the digestion. It is very effective for the problems of

t¤doÀa. After that the prose order and meaning of the remaining portion is not

seen and in that place the prose order and meanings of the first portion of the

twentieth verse is seen which is about ‘Nilamp¡la.’

Nilamp¡la

Nilamp¡la is uÀ¸a in nature and it is very effective for the treatment of

v¡ta, ar¿as and atis¡ra . It also improves the digestive power. Then the prose

order and meanings of the second portion of the twentieth verse is about

‘Nilan¡rakam’.

Nilan¡rakam

Nilan¡rakam is of the nature ‘R£kÀa’ and is very effective for the

164

regulation of t¤doÀas and alleviates jvara and swelling. It also improves the

digestion. ‘Orilatt¡mara’ is described through the prose order and the

meanings of the twenty first verse.

Orilatt¡mara

Orilatt¡mara is of ¿¢ta in nature and very effective in the treatment of

raktapitta. It also alleviate netra roga13 Then the second portion of the twenty

first verse and verses from twenty second to twenty six are written. After that

the prose order and meanings of the second portions of twenty first verse is

given which is about ‘Mutta´´a’ .

Mutta´´a

Mutta´´a is very effective for pitta problems and is good for the

treatment of Jvara atis¡ra m£trak¤cchra14 and diabetics. Then the prose order

and meaning of the first portion of twenty second verse is given which is

about ‘Muyalcevi’ which is one among the ‘Da¿a puÀpas’ .

Muyalcevi

Muyalcevi is very effective for the treatment of Jvara and v¡tavaigu¸ya.

After this description of ‘T¡rtt¡val’ is given through the prose order and the

meanings of the second portion of the twenty second verse.

T¡rtt¡val

The root of T¡rtt¡val is very good for the treatment of urinal problems

and pitta problems. The author then explains the prose order and meanings of

the first portion of twenty third verse which is about ‘Kall£r vaµµi veru.’

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Root of Kall£r vaµµi

The qualities of Kall£r vaµµi veru is almost the same as that of

T¡rtt¡val. It is very effective in the treatment of m£trak¤cchram and a¿mari.

After that the prose order and meanings of the second portions of the

twenty third verse is given . Here the author explains the qualities of

‘Karuva½apo½a.’

Karuva½apo½a

It is the nature of ¿¢ta. Karuva½apo½a alleviates the toxins and cough. It

is good for eyes and improves the digestive fire. It is to be noted that at the

time of describing the qualities of ‘Karuva½apo½a’ he wrote ‘Yu’ and put a line

above to denote deletion16. Then the prose order and meaning of the first

portion of the twenty fourth verse is given. It deals with the medicinal qualities

of the root of ku¿a.

Root of Ku¿a

It is of the nature of ¿¢ta and it also alleviate v¡ta, pitta and m£tra

k¤cchra. Then the prose order and meaning of the second portion of twenty

fourth verse is given which describes the qualities of the different roots like

darbha, ¡ttudarbha, sugarcane ama and varinellu. The roots of darbha,

¡ttudarbha, sugarcane ama varinellu are of ¿¢ta in nature and alleviate pitta. It

deserves to note that the root of ama may be either amarapuÀpika or amar¡

according to the experts in the field. AmarapuÀpika includes ¿atakuppa and

vayalccu½½i but amara includes karuka, cittam¤t, valiya amari and per¡l17. Then

the prose order and meanings of the first portion of the twenty fifth verse is

given in which the qualities of the ‘P£v¡mkurumtala’ are mentioned.

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P£v¡mkurumtala

It alleviates the jvara and the diseases like raktapitta. Then the prose

order and meaning of the twenty fifth verse is given and the qualities of the

root of ‘p£½a’ are described.

Root of P£½a

It is of the nature of ¿¢ta and also alleviate diabetics, raktapitta and

m£trak¤ccha. Then the prose order and meaning of the twenty sixth verse is

given and which is about the medicinal qualities of Kaµµu¸¸i. It is to be

noted that for Kaµµu¸¸i the author used term Kail¡¸yam18. This may be the

local name equivalent to B¤¸ga in Sanskrit.

Kaµµu¸¸i

It is of the nature of laghu and of ka¶u and tikta in taste. It is also good

for ka¸¶ha and hairs. It also give fairness to the body and alleviate Jvara pitta,

kapha and ¿v¡sa. Then twenty seven to thirty one verses and the first portion

of thirty second verse are given. Then the prose order and meanings of the

first p¡da of twenty seventh verse is given in which the medicinal qualities of

K¢½¡rnelli are furnished. Here the author used the term K¢½uk¡nelli instead of

K¢½¡rnelli19.

K¢½¡rnelli

It is of the nature of ¿¢tav¢rya. It also alleviates K¡mila and atis¡ra.20

Then the author wrote the prose order and meaning of the second p¡da of

twenty seventh verse which describes the medicinal qualities of root of

Tumpa .

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Root of Tumpa

It is of the nature of uÀ¸a. It also kills pinworm and it alleviate ‘gulma’

and ‘ ¿£lavy¡dhi’ 21 . Then the prose order and meaning of the first portion of

the twenty fifth verse is given, which dealt with the flower of Tumpa.

Flower of Tumpa

It alleviates T¤doÀa ekkila, ¿v¡sa and aruci22. After this the prose order

and meaning of the second portion of the twenty eighth verse is given in which

the medicinal qualities of the root of Karintumpa are furnished.

Root of Karintumpa

It is of same qualities as that of the former and alleviates the gulma

during the post delivery period. Then the prose order and meaning of the

twenty ninth verse is given in which the medicinal qualities of the root of the

‘Ve½½£sa’ are described. It is to be noted that the author did not furnish the

prose order of the second portion of twenty ninth verse and the meanings of

the first portion.

Ve½½£sa

The root of Ve½½£sa alleviates the injuries coming out of falling etc

and is a good medicine for rajayaÀm¡vu23. Then the prose order and meaning

of the first portion of the thirtieth verse is given in which the medicinal

qualities of the root of ‘Øo¶aµo¶iyan’ are described.

Øo¶aµo¶iyan

The root of the Øo¶aµo¶iyan is of the nature of uÀ¸a and good for to

alleviate wounds and antrav¡yu. Then the prose order and meanings of the

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second portion of the thirtieth verse is given in which the medicinal qualities of

the root of ‘A¶akk¡ma¸iyan’ are given.

A¶akk¡ma¸iyan

The root of A¶akk¡ma¸iyan alleviates v¤ddhi24, a¿mari, gulma and v¡ta.

Then the prose order and meaning of the first portion of thirty first verse is

given in which the medicinal qualities of Small Spinaches are given.

Small Spinaches

Small Spinaches is of the nature of laghu and ¿¢ta. It is also a good

remedy for the alcoholic syndromes due to the excess usage of liquor and it

also alleviate raktadoÀa. It removes toxins and regulates pitta. Then the prose

order and meaning of the second portion of the thirty first verse is given in

which the medicinal qualities of ‘vastucc¢ra’ are furnished.

Vastucc¢ra

It is good for purgation and increases the taste and having the quality of

kÀ¡ra25 and alleviates all types of doÀas. Then order and meaning of thirty

second verse is given and the medicinal qualities of Narrow leafed perumc¢ra

are furnished.

Narrow leafed Perumc¢ra

It is of having the same qualities with that of Vastuc¢ra. Then second

portion of the thirty second verse and thirty three to thirty six verses are

written in order. Then first portion of thirty seventh verse is also furnished

after this. The prose order and meanings of the second portion of thirty second

verse and first portion of the thirty third verse are written together which dealt

with ‘Kuppamaµµal’ .

169

Kuppamaµµal

It is of the nature of t¢kÀ¸a. It produces raktapitta and removes toxins.

It is also useful for to alleviate ¡n¡ha, udara¿£la26, gunma and ar¿as. After this

the prose order and meanings of the second portion of thirty third verse and

first portion of thirty fourth verses are given in which the medicinal qualities

of Basil and Black Basil are described. There are five types of Basils namely

Tulasi, K¤À¸a Tulasi, K¡¶¶u Tulasi, Rama Tulasi and Karp£ra Tulasi and their

medicinal qualities are given in order.

Basil and Black Basil

Both are of t¢kÀ¸a and uÀ¸a in nature and having ka¶u in taste. Both are

good for eliminating worms in the abdomen, alleviate gunma and kapha,

Ar¿as, toxins, gas troubles and removes skin diseases, like Cori, cira´´,

wounds etc. Then the prose order and meaning of the second portion of the

thirty fourth verse is given in which the medicinal qualities of Forest Basil are

given. It is to be noted that the author put a bracket to some portion of the

prose order27, and the reason is not known.

Forest Basil

It alleviates Ar¿as, graha¸i and viÀamajvara. Then the prose order and

meaning of first portion of thirty fifth verse is given in which the medicinal

qualities of R¡ma Basil are mentioned.

R¡ma Basil

It is of having the same quality with that of K¡¶¶u Tulasi. It is of the

nature of devoid of atyuÀ¸a and alleviates raktadoÀa. Then the prose order and

170

meanings of the second portion of thirty fifth verse is given which dealt with

Karp£ra Basil.

Karp£ra Basil

It alleviates raktadoÀa and kapha. Then the prose order and meaning of

the first portion of thirty sixth verse is given in which the medicinal qualities

of ‘M¢na´´¡´i’ are described.

M¢na´´¡´i

It is of tikta in taste and increases digestive fire. It also alleviate Ar¿as,

p½¢hodara, kapha ands v¡ta. Then the prose order and meaning of the second

portion of the thirty sixth verse is given in which the medicinal qualities of

‘No´´a¸am pullu’ are furnished.

No´´a¸am pullu

It is of the nature of atyuÀ¸a and alleviate v¡ta, kapha, jvara and

v¡ta¿opha. Then the prose order and meanings of the first portion of thirty

seventh verse is given in which medicinal qualities of Kilukiluppal are given.

Kilukiluppal

It alleviates urinary diseases and kills worms in the abdomen. It also

produces v¡ta and removes kapha and pitta. After this the second portion of

thirty seventh to first portion of forty second verses are given in order. Then

the prose order and meaning of the second portion of thirty seventh verse is

given in which the medicinal qualities of ‘N¢lav¡ka’ are furnished.

Nilav¡ka

It is good for purgation and alleviates pitta, kapha and raktavik¡ra. Then

171

the prose order and meanings of the first portion of thirty eighth verse is given

in which the medicinal qualities of ‘Ko½uppa va½½i’ are given.

Ko½uppa va½½i

It alleviates kapha, pitta and raktapitta. It is also good for eyes. Here

the author used the term Ko¶uppa instead of Ko½uppa28. Then the prose order

and meanings of the second portion of the thirty eighth verse is given in which

the author dealt with Pa¶arccu¸·a.

Pa¶arccu¸·a

It increases the digestive fire and alleviates v¡ta, pitta and raktapitta.

After this the prose order and meanings of the first portion of thirty nineth

verse is given in which the medicinal qualities of ‘Karutta cu¸·a and ve½utta

cu¸·a’ are furnished.

Karutta cu¸·a and Velutta cu¸·a

Both are having the qualities of increasing digestive fire and alleviate

Jvara, v¡ta and stomach ache. Then the prose order and meanings of the thirty

ninth verse is given in which the author dealt with the medicinal qualities of

‘Cu¸·a´´a’ .

Cu¸·a´´a

It alleviates kuṣtha and kills the worms. Then the prose order and

meanings of the first line of fourteenth verse is given in which the

medicinal qualities of ‘Ka¸tak¡ri’ cu¸·a are given

Ka¸¶ak¡ri cu¸·a

It alleviates both ¿v¡sa and k¡sa. After this the prose order and

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meanings of the second portion of the fourteenth verse is given in which the

medicinal qualities of puttariccu¸·a are mentioned.

Puttariccu¸·a

It increases digestive fire, regulates v¡ta, pitta, kapha and alleviate

graha¸i. Then the author gives the prose order and meaning of the first portion

of the forty first verse. Here the author dealt with different types of Brinjal.

Anya Va½utinakal

Different types Brinjals are are not good for eyes and accumulates the

pinworms. Then author gives the prose order and meaning of the second

portion of the forty first verse which dealt with ‘Orila’ and ‘M£vila’

Orila and M£vila

Both of these increase the digestive fire and destroys Jwara, Atis¡ra,

v¡ta and pitta. Then the author gives the prose order and meanings of the first

portion of the forty second verse in which the medicinal qualities of the root of

‘Øeriµµil’ are furnished.

Root of Øeriµµil

It alleviates fever and regulates v¡ta and pitta. It also alleviates and

‘asthisr¡va’ 29. Then he puts a full stop and then the second portion of forty

second to forty sixth verses are given in order. Then the prose order and

meanings of the second portion of the forty second verse is given in which the

author dealt with the root of Ceruka¶al¡¶i.

Root of Ceruka¶al¡¶i

It increases the complexion of the skins, alleviates raktapitta and Jvara.

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Then the prose order and meaning of the first portion of the forty third verse is

given in which the medicinal qualities of the root of Valiyaka¶al¡¶i are given.

Root of Valiyaka¶al¡¶i

It alleviates Atis¡ra and jvara. It also increases digestive fire. The prose

order and meaning of the second portion of the thirty third verse is given in

which the medicinal qualities of ‘˶un¡rive½a’ are given. Here the author

uses the term ajaganda to denote the Malayalam word ¡¶un¡rive½a in MS. But

the meanings for ajaganda are amukkuram and ayamodakam, according to

Sanskrit Malayalam dictionary. The meanings ¡¶un¡rive½a is given for the

word ajagandika and ajagandini in the same dictionary30. It is not clear why

this discrepancy occurs.

˶un¡rivela

It increases the digestive fire and alleviate gunma, stomach ache,

Atis¡ra and v¡ta. Then the prose order and meaning of the first portion of the

forty fourth verse is given in which the medicinal qualities of the root of

Ko½iµµil are given.

Root of Ko½iµµil

It regulates v¡ta, kapha and alleviates facial diseases especially dental

diseases. Then the prose order and meaning of the second portion of the forty

fourth verse is given in which the medicinal qualities of the root of ‘Tekka¶a’

are given.

Root of Tekka¶a

It alleviates v¡ta, pitta, gunma, stomach ache and Atis¡ra. Here it is to

be noted that the author used the word ‘Vayattil veda’ 31 instead of

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Vayattilvedana. Then the prose order and meaning of the first portion of forty

fifth verse is given in which the medicinal qualities of ‘Amari’ are given.

Amari

It is good for the growth of hair and regulates v¡ta and pitta and

alleviates p¡¸¶u and ulcers. Then the prose order and meaning of the second

portion of the forty fifth verse is given in which the medicinal qualities of ‘

Ko¶uveli ki½a´´u’ are furnished.

Ko¶uveli ki½a´´u

It is of the nature of uÀ¸a like fire at the time of digestion and alleviate

swelling, Ar¿as, pinworms and kuṣta. Here the author wrote ‘agniyiye’ and

draw a line above yi to denote deletion.32 Then the prose order and meanings

of the first portion of forty sixth verse is given in which the medicinal qualities

of ‘C®na’ are given.

C®na

It is of the nature of laghu and increases digestive fire and taste. It is of

uneven nature on the surface. It also alleviates kapha. Then the author gives

the prose order and meaning of the second portion of the forty sixth verse in

which the medicinal qualities of ‘K¡¶¶uc®na’ are given.

K¡¶¶uc®na

It is same as of the qualities of C®na and especially good for ar¿as.

Here the author wrote ¡yassinu33 instead of ar¿assinu. Then the author wrote

forty seventh verse to fifty first verses in order. After this the prose order and

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meaning of the first portion of forty seventh verse is given in which the

medicinal qualities of ‘ root of Aghori ’ are given

Root of Aghori

Root of Aghori veru alleviates psychic disorder and removes v¡ta and

other diseases caused by demon. It also expels toxins. Then the prose order and

meaning of the second portion of the forty seventh verse is given in which the

medicinal qualities of ‘ root of Narub¡¸al’ are furnished.

Root of Narub¡¸al

This root eliminates pinworms in the abdomen and removes swelling. It

also alleviates the diseases in the abdomen especially of children. Here it is to

be noted that the meaning of the word ‘Avigna’ is given as the root of

Narub¡¸al in Ms, Then the prose order and meaning of the first portion of the

forty eighth verse is given in which the medicinal qualities of root of N¢r£ri

are given.

Root of N¢r£ri

It is of the nature of ¿ita. It also regulates pitta, kapha and alleviate

diabetics. Then the prose order and meaning of the second portion of the forty

eighth verse is given in which the medicinal qualities of root of Va½arin are

described.

Root of Va½arin

It regulates v¡ta and pitta. It also alleviate internal injuries and

abnormalities in the vital parts caused by hitting, falling etc. Then the prose

order and meaning of the first portion of the forty ninth verse is given in which

the medicinal qualities of Kar¢ra are given which is not legible in the Ms. This

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alleviates the diseases caused by raktapitta and Netraroga. Then the prose

order and meanings of the second portion of the forty ninth verse is given in

which the medicinal qualities of the root of veruk are mentioned.

Root of Veruk

It alleviates piles and heals the wounds. It also removes the troubles

related to delivery. After this the author wrote ‘PrathamavargaÅ’ and from

this it can be inferred that the verses from eleven to forty nine belongs to this

category. It is also deserves to note that in PV it is written that ‘ iti prathama

vargaÅ’

Dvit¢ya vargaÅ

Then the second category begins with the medicinal qualities of Tirut¡½i

through the first portion of fiftieth verse. The prose order and meanings are

also given as earlier.

Tirut¡½i

It removes excess pitta and regulates v¡ta and kapha. It also protects

pregnancy and gives vigourness to body and mind. Then the author explained

the term ‘aisvaryatte rakÀikka’ as ‘ ¿rikaram’ 34. Then the prose order and

meaning of the second portion of the fiftieth verse is given and in which the

medicinal qualities of root of Uzhiµµa are given.

Root of U½iµµa

It alleviates jvara, v¡ta and also removes v¤ddhi. Then the prose order

and meaning of the first portion of the fifty first verse is given in which the

medicinal qualities of the root of áa´khupuÀpi are mentioned.

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Root of áa´khupuÀpi

It is of the nature of t¢kÀ¸a and having the vy¡pana¿¢la. It also

eliminates kapha, pinworm and toxins. Then the prose order and meaning of

the first p¡das of the second portion of the fifty first verse is given in which

the medicinal qualities of ‘Piccakata½ir’ are mentioned.

Piccakata½ir

It is good for alleviating the ulcers. Then the prose order and meaning

of the second p¡da of the second portion is given in which the medicinal

qualities of flower of Piccaka are described.

Flower of Piccaka

It alleviates the ophthalmic diseases. Then the author furnishes the

verses from fifty two to fifty six in order. Then the prose order and meaning of

the first p¡da of the first portion of fifty second verse is given in which the

medicinal qualities of ‘Kurukkuttimulla’ are described.

Kurukkuttimulla

It alleviates excess kapha and also heals the ulcers. Then the prose order

and meaning of the second p¡da of the first portion of fifty second verse is

given in which the medicinal qualities of the root of ‘K¡¶¶umulla’ are

mentioned.

Root of K¡¶¶umulla

Root of K¡¶¶umulla is effective for to alleviate the diseases caused by

excess v¡ta. Then the prose order and meaning of the second portion of fifty

second verse is given in which the medicinal qualities of kaippa are given.

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Kaippa

It is of tikta and ka¶u in taste and eliminates the worms from the

abdomen. It also regulates pitta and kapha. Then the prose order and meaning

of the first p¡da of the first portion of fifty third verse is given in which the

medicinal qualities of ‘P¡vakka’ are furnished.

P¡vakka

This is lesser than the former in qualities. Then the prose order and

meaning of the second p¡da of first portion in fifty third verse is given in

which the qualities of ‘Valiya P¡vakka’ are furnished.

Valiya P¡vakka

This type is lesser in quality compared to the P¡vakka mentioned

earlier. Then the prose order and meaning of the second portion of fifty third

verse is given in which the medicinal qualities of ‘Koval Ki½a´´u’ are

furnished.

Koval Ki½a´´u

It regulates kapha and pitta. It also alleviates diseases of lower

abdomen. Then the prose order and meaning of the fifty fourth verse is given

in which the medicinal qualities of ‘A¶akotiyankiz½ha´´’ are furnished.

A¶akotiyanki½a´´

It is of the nature of guru and ¿¢ta. It increases the production of semen

and improves the n¡dagu¸a35. It is sweet in taste and improves longevity. It is

also good for eyes and improves the physique. It also regulates v¡ta, pitta and

kapha and improves the strength of saptadh¡¶us. Then the prose order and

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meanings of the first portion of fifty fifth verses in given the medicinal

qualities of ‘N¡yakkura¸a’ are mentioned.

N¡yakkura¸a

It increases the production of semen, alleviate R¡jayakṣma and

regulates v¡ta and pitta. Then the prose order and meaning of the second

portion of the fifty fifth verse and first portion of fifty sixth verse are given

together, through which the medicinal qualities of the ‘Pa¶avala’ are furnished.

Pa¶avala

The leaves of Pa¶avala regulates pitta, and the stem regulates pitta and

kapha , and fruit regulates v¡ta, pitta and kapha and the root not only alleviates

t¤doÀa but also is a good purgative. Then the author gives the prose order and

meaning of the second portion of the fifty sixth verse in which the medicinal

qualities of root of ‘Ko¶utt£va’ .

Root of Ko¶utt£va

It alleviate fever, atis¡ra, swelling and regulates kapha and pitta . Then

the verses from fifty seven to sixty one are given in order. Then the prose

order and meaning of the first portion of fifty seventh verse is given in which

the medicinal qualities of root of K¡¶¶umu½aku and K¡¶¶utippali are

furnished.

Root of K¡¶¶umu½aku and K¡¶¶utippali

Both are of the same quality as that of good chilly mentioned after. The

author said that lat¡vargattil¡kako¸¶u ivi¶e e¶ttu 36Then the author gives the

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prose order and meanings of the second portion of fifty seventh verse in which

the medicinal qualities of Narun¢¸·iki½a´´ and P¡lva½½iki½a´´ are furnished.

Narun¢¸·iki½a´´ and P¡lva½½iki½a´´

Both are effective for bodily disorders and removes thirst. Then the

prose order and meaning of the first portion of fifty eighth verse is given in

which medicinal qualities of ‘P¡lmutukkin ki½ha´´’ are furnished.

P¡lmutukkinki½a´´

It regulates v¡ta and pitta , improves the N¡da gu¸a improves the

physical strength and increases the production of urine. Then the prose order

and meaning of the second portion of the fifty eighth verse is given in which

medicinal qualities of ‘C¡sr¡va½½ikizha´´’ are furnished.

C¡sr¡va½½iki½a´´

It regulates kapha and pitta, alleviates, kuṣ¶ha , swelling and ulcer.

Then the prose order and meaning of the first portion of the fifty ninth verse is

given in which the medicinal qualities of the ‘Pu¶alv¢ra’ , ‘Ceruv¢ra’ and

‘Tu½akkapp¢ra’ are furnished.

Pu¶alv¢ra, Ceruv¢ra and Tu½akkapp¢ra

Each of the above regulates v¡ta and kapha . These remove the

impurities from the £rddhv¡´ga37 if they are used for nasya or intake. Then the

prose order and meaning of the second portion of the fifty ninth verse is given

in which the medicinal qualities of the root of ‘K¡¶¶u½unnu’ and root of

‘K¡¶¶upayar’ are furnished.

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Root of K¡¶¶u½unnu and Root of K¡¶¶upayar

Both of the above regulates v¡ta and pitta and alleviates R¡jayaÀma.

Then the prose order and meaning of the first portion of the sixtieth verse is

given in which is the medicinal qualities of the root of ‘Ceriyak¡¶¶umutira’ are

furnished.

Root of Ceriyak¡¶¶umutira

The root of this regulates kapha and v¡ta and the rice alleviate the eye

diseases like white discharge from the eyes. Then the prose order and meaning

of the second portion of the sixtieth verse is given in which the author

mentioned the medicinal qualities of ‘V¡takko¶i’ .

V¡takko¶i

It is of the nature of uÀ¸a and t¢kÀ¸a. It also removes v¡ta and regulates

kapha. Then the prose order and meaning of the first portion of the sixty first

verse is given, in which the medicinal qualities of the Pras¡ra¸i are furnished.

Pras¡ra¸i

It is madhura in taste after cooking and alleviates v¡ta. It also alleviate

urinary diseases. Then the prose order and meaning of the second portion of

the sixty first verse is given in which medicinal qualities of Am¤t are

furnished.

Am¤t

It alleviates k¡mila, jvara, raktapitta and t¤doÀa. Then the verses from

sixty second to the first portion of the sixty seventh verse are given in order.

Then the prose order and meaning of the first portion of the sixty second verse

is given in which the medicinal qualities of ‘Kara½eyam’ are described.

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Kara½eyam

It eliminates all types of poison and alleviates kuṣ¶ha. It also regulates

kapha and v¡ta. Then the prose order and meaning of the second portion of the

sixty second and first portion of the sixty third verses are given in which

medicinal qualities of the ‘Mettonnikkiz½ha´´’ are furnished.

Mettonnikki½a´´

It is of the nature of r£kÀa, uÀ¸a and poisonous. If this is purified by an

expert who knows the m¡tra38 and applied it appropriately it strengthens the

saptadh¡tus and is good for purgation. It also alleviates the Mahodara. Then

the prose order and meaning of the second portion of the sixty third verse is

given in which of the medicinal qualities of ‘Cerupanacam’ are furnished.

Cerupanacam

It is good for eyes and alleviates swelling , v¡ta and raktadoÀa. Then the

prose order and meaning of the first portion of the sixty forth verse is given

through which of the medicinal qualities of ‘Ariµµapu½i’ are mentioned.

Ariµµapu½i

It increases digestive fire and regulates v¡ta and pitta. It also alleviate

gunma. Then the prose order and meaning of the second portion of the sixty

forth verse is given in which of the medicinal qualities of the ‘Perumkurumpa’

are furnished.

Perumkurumpa

It regulates T¤doÀa and removes toxins from the body. It also prevents

the degenerations of the body and alleviate jvara. Then the prose order and

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meanings of the first portion of the sixty fifth verse is given in which the

medicinal qualities of ‘Kunniv¡ka’ are furnished.

Kunniv¡ka

It alleviates rakta, kapha, kuṣ¶ha, toxins and kills worms. Then the

author gives the prose order and the meaning of the second portion of the sixty

fifth verse in which the medicinal qualities of ‘Kumpa½atta¸·’ are furnished.

Kumpa½atta¸¶

It regulates T¤doÀa and alleviates Sannip¡tajavara. Then the author

gives the prose order and meaning of the first portion of the sixty sixth verse in

which the medicinal qualities of Kumpa½a´´a are mentioned.

Kumpa½a´´a

It is of the nature of guru and alleviates R¡jayaṣma, k¡sa and purifies

the lower abdomen. Then the author gives the prose order and meanings of the

second portion of the sixty sixth verse and first portion of the sixty seventh

verse in which the medicinal qualities of Kugma¶¶i, Cucumber and K¡¶¶u

ve½½ari are furnished.

Kugma¶¶i, Cucumber and K¡¶¶u ve½½ari

The root and tender fruits of each of the above are of the nature of ¿¢ta.

It also removes the disorders of lower abdomen and regulates kapha, and pitta.

But the ripened fruits of the above are of the nature of uÀ¸a and alleviates v¡ta.

Then the author gives second portion of the sixty seventh verse to seventy two

verses in order. Then the prose order and meanings of second portion of the

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sixty seveth verse is given in which the medicinal qualities of Pumpkin are

furnished.

Pumpkin

Pumpkin is madhura in taste and guru in nature. It also accumulates

T¤doÀa and creates ulpu½ukku.Here it deserves to note that the author used the

term u½ukine40 which seems to be ‘ulpu½ukkine’ . Then the prose order and

meaning of the first portion of the sixty eighth verse in which the medicinal

qualities of curatta¸· are furnished. Here the author used the term

‘Coratta¸·u’ in Malayalam for the Sanskrit word ‘Tumbi’ . So the actual word

in Malayalam seems to be ‘Cura’ 40.

Cura

The stem and fruit of this increase the production of the semen,

increases the taste, removes the dryness of mouth, alleviate the jvara named

d¡hajvara. Then the prose order and meaning of the second portion of the sixty

eighth verse is given in which the medicinal qualities of ‘Kaipancura’ are

furnished.

Kaipancura

It is of higher in quality of that of Cura, mentioned earlier and alleviates

¿v¡sa, gunma and removes toxins.Then the prose order and meaning of the

first portion of the sixty ninth verse is given in which the medicinal qualities of

‘Kakkari’ are furnished.

Kakkari

It alleviates v¡ta, pitta and its fruit improves purgation. Then the prose

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order and meanings of the second portion of the sixty ninth verse is given in

which the medicinal qualities of ‘Tavukku’ are furnished.

Tavukku

It is of the same quality of Kakkari. The fruit of Tavukku increases the

production of semen and urine. Then the prose order and meanings of the first

portion of the seventieth verse is given in which the medicinal qualities are

‘Ca´´alampara¸¶a’ are furnished.

Ca´´alampara¸¶a

It increases the digestive fire and regulates kapha, and pitta. It also

alleviate gudak¢la41 Then the prose order and meanings of he second portion of

the seventieth verse is given in which of the medicinal qualities of ‘Elitta¶¶i’

are mentioned.

Elitta¶¶i

It alleviates swelling, gunma and the Udara¿£la Then the prose order

and the meaning of the seventy first verse is given in which of the medicinal

qualities ‘áat¡vari kizha´´’ are furnished.

áat¡vari Ki½a´´

It is of madhura in taste and enhances the vigor. This also increases the

production of semen, regulates, v¡ta, and pitta and alleviate raktav¡ta , jvara,

¿v¡sa and the disease of the lower abdomen. Then the prose order and

meanings of the first portion of the seventy second verse is given in which of

the medicinal qualities of ‘P¡¶aki½a´´’ are described.

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P¡¶aki½a´´

It alleviates javara, Atis¡ra, Ar¿as, v¡ta and visarpa. Then the prose

order and the meaning of the second portion of the seventy second verse is

given in which of the medicinal qualities of ‘Velipparatti’ are furnished.

Velipparatti

It alleviates jvara, v¡ta and swelling. Then the seventy three to the first

portion of the seventy eighth verse are given in order. After this the author put

a full stop and wrote Dvit¢yavargaÅ. Then the prose order and meanings of the

first portion of seventy third verse is given through which the medicinal

qualities of k¡ratto¶i are mentioned.

K¡ratto¶i

It regulates v¡ta and kapha and alleviates swelling, scabies, and jvara.

Then the prose order and the meaning of the second portion of the seventy

third verse is given in which of the medicinal qualities of ‘Paruva’ are

furnished.

Paruva

It regulates kapha and pitta and alleviates swelling and inflammation

and jvara. Then the prose order and the meaning of the first portion of the

seventy forth verse is given in which the medicinal qualities of ‘Vellilakko¶i’

are mentioned.

Vettilakko¶i

It is of the nature of uÀ¸a having ka¶u and kÀ¡ra rasa. It is also tasty and

eliminates kapha. Then the prose order and meanings of the second portion of

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the seventy fourth verse is given in which the medicinal qualities of Lotus

are mentioned.

Lotus

It is of ¿¢ta is nature, alleviates raktapitta and jvara. It also removes

heat from the body and alleviates diabetics. Then the prose order and the

meaning of the first portion of the seventy fifth verse is given in which of the

medicinal qualities of tender stem of Lotus are furnished.

T¡marava½aya

It is of the nature of guru than the flower of the Lotus and the guru

nature is higher in T¡marakizha´´. Then the prose order and the meaning of

the second portion of the seventy fifth verse is given in which of the medicinal

qualities of ‘T¡marayalli’ are furnished.

T¡marayalli

It increases the production of semen and provides fairness to the body.

Here the author repeats the sentence ‘b¢jam t¤À¸a vamipra¸ul.42’ It deserves to

note that the author repeats the portion of the prose order ‘b¢jam t¤À¸a

vamipra¸ul’ after giving the meaning. Then the medicinal qualities of

T¡mara ari are furnished.

T¡marayari

It alleviate the disease called t¤À¸¡ roga and vomiting. Then the prose

order and the meaning of the first portion of the seventy sixth verse is given in

which of the medicinal qualities of ‘Ce¸¸an¢rki½a´´’ are furnished.

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Ce´´an¢rki½a´´

It is of snigda in nature and madhura in taste. It is good for eyes and

alleviate raktapitta. Then the prose order and the meaning of the second

portion of the seventy sixth verse is given in which of the medicinal qualities

of N¢lolpala are furnished. The N¢lolpala, Ëmpal and Nayy¡mpal are of the

same qualities of the above. Then the prose order and the meaning of the first

portion of the seventy seventh verse is given through and are given in which

the medicinal qualities of ‘Ya¸·aki½a´´’ are mentioned.

Ya¸·aki½a´´

It alleviates swelling, disease of the head, raktapita and kapha. Then the

prose order and meaning of the second portion of the seventy seventh verse is

given in which the medicinal qualities of ‘Cerukiz½ha´´’ are furnished.

Ceruki½a´´

It is of ¿¢ta and guru in nature. It is of madhura in taste and causes

‘viÀ¶ambhaka’ and regulates T¤doÀa. Here it is to be noted that the author

furnished the prose order and the meaning of the first portion of the seventy

eighth verse in which he adds that medicinal qualities of various types of

Cemp are equal in qualities with Cerukiz½a´´. After this he wrote ‘ iti

Dvit¢yavargaÅ’ and furnished the second chapter.

T¤t¢yavargaÅ

After this the second portion of seventy eighth to eighty third verses

are given in order. Then the prose order and meanings of the second portion of

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seventy eighth verse is given in which the medicinal qualities of ‘Erukk’ and

‘Ve½½erukku’ are given.

Erukk and Ve½½erukku

Both of these cure v¡ta, kapha , kuÀ¶ha, diseases of the stomach and kill

pinworms. Then the prose order and the meaning of the first portion of the

seventy ninth verse in which the medicinal qualities of ‘Nanty¡rva¶¶am’ are

furnished.

Nanty¡rva¶¶am

It is of ¿¢ta in nature and having kaÀ¡ya in taste. It is good for eyes and

regulates kapha and rakta. Here the author wrote Janikkuka instead of

Jayikkuka43. Then the prose order and the meaning of the second portion of the

seventy ninth verse is given through which the medicinal qualities of

‘PuÀkaramulla’ are mentioned.

Root of PuÀkaramulla

Root of PuÀkaramulla alleviates jvara, body pain, cough and regulates

v¡ta and kapha. Then the prose order and the meaning of the first portion of

the eightieth verse is given through which the medicinal qualities of the Root

Bark of Ekan¡yaka are furnished.

Root Bark of Ekan¡yaka

It is of ¿¢ta in nature, regulates pitta and rakta and alleviates ulcers

wounds. It is a good remedy for diabetics. Then the prose order and the

meaning of the second portion of the eightieth verse is given through which

the medicinal qualities of ‘Pull¡ni’ are furnished.

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Pull¡ni

It is of ¿¢ta in nature, regulates v¡ta and pitta. It also alleviates swellings

and heal wounds. Then the prose order and the meaning of the first portion of

the eighty first verse is given through which the medicinal qualities of root of

Cerutekk are mentioned.

Root of Cerutekk

It alleviates v¡yu and kapha. It also alleviates cough, ¿v¡sa and jvara. It

deserves to note that after the first portion of the verse number eighty one, the

author put the number one thinking that the verse is over44. After this the

author wrote the second portion of eighty first verse. Then the author give the

prose order and the meaning of the second portion of the eighty first verse

through which the medicinal qualities of the root and flower of ‘Cetti’ are

furnished.

Root and flower of Cetti

Both of these cure diabetics and m£trak¤cchra. It also itching moves

itsensation and alleviate ulcers and visarpa. Then the prose order and meaning

of the first portion of the eighty second verse is given through which the

medicinal qualities of the leaves of the ‘Kurukil’ are furnished.

Leaf of Kurukil

It regulates pitta and kapha. It is also alleviates scabies and ulcers

especially on the head. Then the prose order and the meaning of the second

portion of the eighty second verse is given through which the medicinal

qualities of the leaves of ‘Ka¶¶appa’ are furnished.

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Leaf of K¡¶¶appa

It alleviates gas troubles, the disease and pain of the anus due to Ar¿as.

Then the prose order and the meaning of first portion of the eighty third verse

is given through which the medicinal qualities of Appakko¶i are mentioned.

Appakko¶i

It is of madhura in taste and regulates t¤doÀas. It is also good for the

free movements of bowels and urine. The Malayalam meaning the author

wrote ¿ram sippikkunnat¡yi instead of sravippikkunnat¡yi45After this the

author put a full stop. Then the author wrote second portion of the eighty third

verse to the first portion of the eighty eighth verses in order. Then the prose

order and the meaning of the second portion of the eighty third verse is given

through which the medicinal qualities of the root and rice of ‘Pa¶attakkara’

are furnished.

Root and rice of Pa¶attakkara

Both of these alleviates kapha, pitta, Ku˦ha and migraine. Then the

prose order and meaning of the first portion of the eighty fourth verse is given

through which of medicinal qualities of the root of Ponn¡v¢ra are furnished.

Root of Ponn¡v¢ram

It is good for purgation and kills pin worms. It also alleviate cough and

kapha and the abdominal pain. Then the prose order and the meaning of the

second portion of the eighty fourth verse is given through which the medicinal

qualities of Ëv¢ra are furnished.

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Ëv¢ra

The seed of Ëvira is good for purgation and regulates pitta and kapha.

It also alleviates diabetics. Then the prose order and the meaning of the first

portion of the eighty fifth verse is given through which the medicinal qualities

of the ‘ root of Amalpori’ are described.

Root of Amalpori

It alleviates psychic disorders and removes toxins. It also regulates v¡ta.

Then the prose order and meanings of the second portion of the eighty fifth

verse is given through which the medicinal qualities of ‘Ve½½ila’ are

mentioned.

Ve½½ila

It alleviates the diseases like white discharge from the eyes and diseases

caused by impure blood. Then the prose order and the meaning of the first

portion of the eighty sixth verse is given through which the medicinal qualities

of Shoe flower are mentioned.

Shoe Flower

It helps in the growth of hair, alleviates as¤gdara, scabies and regales

pitta. Then the prose order and the meaning of the second portion of the eighty

sixth verse is given through which the medicinal qualities of the ‘ root of

P£¸£lpparatti’ are furnished.

Root of P£¸£lpparatti

It alleviates m£trak¤cchra and swelling. The Kernel of this alleviates

vomiting. Then the prose order and the meaning of the first portion of the

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eighty seventh verse is given through which the medicinal qualities of the

‘Karinecci’ are furnished.

Karinecci

It alleviates ga¸·am¡la. Jvara and regulates v¡ta and kapha. Then the

prose order and the meaning of the second portion of the eighty seveth verse is

given through which the medicinal qualities of root of Kari´kuruµµi are

mentioned.

Root of Kari´kuruµµi

It is of uÀ¸a in nature and holds the excretion. It also regulates all type

of v¡tas. Then the prose order and the meaning of the first portion of the

eighty eighth verse is given through which the medicinal qualities of seeds of

Mura½ are mentioned.

Seed of Mura½

It is of madhura in taste and increases the production of semen. It also

regulates pitta and v¡ta. The author wrote the second portion of the eighty

eighth verse to ninety three verses in order. Then the prose order and the

meaning of the first portion of the eighty eighth verse is given through which

the medicinal qualities of ‘˶al°¶aka’ are mentioned.

˶al°¶aka

It alleviates vomiting and cough. It is also good for the treatment of

raktapitta. Then the prose order and the meaning of the eighty ninth verse and

first portion of ninetieth verses are given through which the medicinal qualities

of the different types of chillies like ‘ceriya to polla’ are furnished.

194

Various types of Chilies

Ceriya k¡nt¡ri, valiya k¡nt¡ri and polla chilies and all are of r£kÀa and

uÀ¸a in nature and expels the kapha. It also enhances rakta, pitta and agni and

alleviates the ¡ntrav¡yu46. It also regulates kapha and v¡ta , increase the

digestive fire and increase the taste of sensation. The hotness of chilies

decreases from ceriya to polla gradually. Then the prose order and the

meaning of the second portion of the ninetieth verse is given through which

the medicinal qualities of ‘Perumpu¸¶ar¢ka’ are furnished.

Perumpu¸¶ar¢ka

The leaves of Perumpu¸¶ar¢ka are of ¿¢ta in nature, good for eyes and

purifies the blood. Then the prose order and the meaning of the ninety first

verse is given in which the medicinal qualities of the root of ‘N¡gadanti’ are

furnished.

Root of N¡gadanti

It has the quality of ‘Vy¡pana’ 47 and uÀ¸a in nature. It is ka¶u in taste

and eliminates kapha and v¡ta . It also alleviates ar¿as, ulcers, the swelling in

the urinary canal, gunma, Mahodara and regulates movement of the bowels.

Then the prose order and the meanings of the first portion of the ninety second

verse is given through which the medicinal qualities of ‘Mala´k¡rakk¡ya’ are

mentioned.

Mala´k¡rakk¡ya

It alleviate the diseases caused by v¡ta and kapha through vomiting.

After this the author stated that ‘ ini mel vistarikkum’ 48.Then the prose order

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and meaning of the second portion of the ninety second verse is given through

which the medicinal qualities of the root of Ëva¸akk are furnished.

Root of Ëva¸akk

It is good for purgation and alleviates the diseases like gunma and

Mahodara caused by v¡ta and rakta. Then prose order and the meaning of the

ninety third verse is given through which the medicinal qualities of the seeds

of ‘N¢rvala’ are mentioned.

N¢rvala

It is of r£kÀa and uÀ¸a in nature and increases pitta. The diseases caused

by v¡ta and kapha can be cured through purgation. It also alleviates Mahodara,

bulging of stomach, gunma , v¤ddhi and alleviates the gas troubles occurs at

the time of movement of bowels from duodenum to anus making sounds like

t£, ni. Then the author put a full stop and further gives the verses from ninety

four to the first portion of the ninety ninth verses in order. Then the prose order

and the meaning of the ninety fourth verse is given through which the

medicinal qualities of the seed of ‘Ka½anji’ are mentioned.

Ka½anji

It is of uÀ¸a in nature and alleviates gas troubles. It is also a good

remedy for ¿leÀmaroga49, lower abdominal pain and also kills pinworms. The

tender leaves of this herbs are of the same in qualities as that of the seeds.

Then the prose order and the meanings of the first portion of the ninety fifth

verse is given through which the medicinal qualities of the root of Henna are

furnished.

196

Henna

The root of Henna alleviates Jaundice and the leaves purifies the blood.

Then the prose order and the meaning of the second portion of the ninety fifth

verse is given through which the medicinal qualities of the root of ‘Pe¶¶ukk’

are mentioned.

Root of Pe¶¶ukk

It is a good remedy for the growth of Ëntrav¤ddhi50. It also alleviates

v¡tavik¡ra and rakta vik¡ra. Then the prose order and the meaning of the first

portion of the ninety sixth verse is given through which the medicinal qualities

of the roots of P£kkaita and Kaita are mentioned.

Root of Kaita and P£kkaita

The roots of both of these are ati¿¢ta in nature and alleviate swelling

caused by v¡tarakta. Then he wrote the Malayalam word ve¶um instead of

verum51. Then the prose order and the meanings of the second potion of the

ninety sixth verse is given through which the medicinal qualities of the root of

‘Ci¶¶int’ are mentioned.

Root of Ci¶¶int

It is a good remedy for the treatment of v¡tapitta and m£trak¤cchra.

It also removes the impurities in blood. Then the prose order and meaning of

the first portion of the ninety seventh verse is given through which the

medicinal qualities of pomegranate are furnished. Here it is to be noted that

the author uses the Malayalam word t¡½im¡tala´´a for Ú¡·ima. But the

dictionary meaning is ‘M¡talan¡ra´´a’ 52.

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Pomegranate

It is of madhura in taste and regulates T¤doÀa accumulated by pitta.

Then the prose order and the meaning of the second portion of the ninety

seventh verse is given through which the medicinal qualities of

‘Va½½in¡ra´ga’ are furnished.

Va½½in¡ra´´a

The outer covering of creeper Lemon is ka¶u and tikta in taste, snigta

in nature and alleviates v¡ta. Then the prose order and the meaning of the

first portion of the ninety eighth verse is given through which the medicinal

qualities of the pulp of Va½½in¡ra´´a are furnished.

The pulp of Va½½in¡ra´´a

The pulp of Va½½in¡ra´´ is madhura in taste and guru in nature. It

increases the physical vigor and eradicates v¡ta and pitta. Then the prose order

and the meanings of second portion of ninety eighth verse is given through

which the medicinal qualities of the alli of ‘Vallin¡ra´ga’ are mentioned.

Alli of Va½½in¡ra´ga

Alli of the fruit of lemon creeper regulates v¡tas and pitta , it also

alleviate burps vomiting and removes tasteless condition. Then the prose order

and the meaning of the first portion of the ninety ninth verse is given through

which the medicinal qualities of cerun¡ra´ga are furnished.

Lemon

Lemon is of r£kÀa and ¿¢ta in nature , am½a in taste and increases the

digestive fire. After this the author puts a full stop and wrote the second

198

portion of the ninety ninth verse to the first portion of the one hundred and

fourth verses in order. Then the author wrote T¤t¢yavargaÅ. Then the prose

order and the meaning of the second portion of the ninety ninth verse is given

through which the medicinal qualities of ‘Va¶ukapu½in¡ra´´a’ are furnished.

Here it is to be noted that the author repeats the second portion of the ninety

ninth verse53.

Va¶ukapu½in¡ra´´a

It is of r£kÀa in nature and lesser in qualities than that of lemon and

doesn’ t effective in the regulation of pitta. Then the prose order and the

meaning of the first portion of the hundredth verse is given through which the

medicinal qualities of ‘Perun¡ra´´a and Madhuran¡ra´´a’ are furnished.

Perun¡ra´´a and Madhuran¡ra´´a

Both of these are of cold in nature and reduce pitta but do not eliminate

pitta as a whole. Then the prose order and the meaning of the second portion

of the hundredth verse is given through which the medicinal qualities of the

fruit of ‘Kada½i’ are mentioned

Kada½i Fruit

It is of cold in nature and alleviates thirst, gas troubles, and pitta. Then

the prose order and the meaning of the first portion of the tenth verse is given

through which the medicinal qualities of the ‘M¡¸am of the Kada½i plantain

are furnished.

Kada½iv¡½am¡¸am

M¡¸am of Kada½i plantain alleviates raktapitta. Then the prose order

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and the meaning of the second portion of the one hundred and first verse is

given through which of the medicinal qualities of ‘Ci´´ank¡ya are furnished.

Ci´´an K¡ya

It is of ¿¢ta in nature and regulates pitta and v¡yu. Then the prose order

and meaning of the first portion of the one hundred and second verse is given

through which the medicinal qualities of the ‘Ka¸¸an k¡ya’ are furnished.

Ka¸¸an K¡ya

It is of ¿¢ta and laghu in nature and good for human body. It also

regulates kapha and pitta. Then the prose order and the meaning of the second

portion of the one hundred and second verse is given through which the

medicinal qualities of the ‘Pa¶aruk¡ya’ are mentioned.

Pa¶aru K¡ya

It creates vi˦ambha54 and increase the vigor of the body. It also

regulates v¡ta and pitta. Then the prose order and the meaning of the first

portion of the one hundred and third verse is given through which the

medicinal qualities of ‘ Ettakk¡ya’ are furnished.

Etthakk¡ya

It is of guru in nature and increases the physical strength of the body.

It also regulates T¤doÀa and is a good purgative. Then the prose order and the

meaning of the second portion of the one hundred and third verse is given

through which the medicinal qualities of ‘P£vank¡ya’ are furnished.

P£van K¡ya

It is of ati¿¢ta in nature and same as the former in almost all the qualities

200

. Then the prose order and the meaning of the first portion of the one hundred

and forth verses is given through which the medicinal qualities of the ripened

fruits are furnished. Then the author adds himself that the ripened fruits are

guru in nature and creates kapha. After this the author put a full stop and

wrote Trit¢yavargaÅ. By this prose order and meanings of the first portion of

the one hundred and fourth verse the Trit¢yavargaÅ ends.

CaturthavargaÅ

This varga begins with the second portion of the one hundred and fourth

to one hundred and nine are written in order. Then the prose order and

meanings of second portion of one hundred and fourth verse is given through

which the medicinal qualities of the root of ‘K£va½a’ are mentioned.

Root of K£va½a

It regulates v¡ta and kapha . It also removes vomiting , burp, loss of

physical vigor and diarrhea. Then the prose order and the meanings of the first

portion of the one hundred and fifth verse is given through which the

medicinal qualities of the root of ‘Muµµa’ are mentioned.

Root of Muµµa

It alleviates the diseases of the abdomen , atis¡ra and regulates v¡ta and

kapha. Then the prose order and the meaning of the second portion of the one

hundred and fifth verse is given through which the medicinal qualities of the

root of ‘Kumbilap¡tiri’ and ‘Palaka Payy¡ni’ are mentioned.

Root of Kumbilap¡tiri and Palaka Payy¡ni

Both of these regulate v¡ta and kapha. Then the prose order and the

meanings of the first portion of the one hundred and sixth verse is given

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through which the medicinal qualities of bark of the P¡ccotti and Ve¸paccotti

are mentioned.

Root bark of P¡ccotti and Ve¸paccotti

Both the barks are cold in nature and alleviate diabetics born out of

vitiation of kapha and pitta. It is also good for eyes. Then the prose order and

the meanings of the first p¡da of second portion of the one hundred and sixth

verse is given through which the medicinal qualities of the barks of

Ve¸pacco¶¶i are furnished separately. As compared to other belong to this

category the bark of Ve¸pacco¶¶i posses higher in qualities. Then the prose

order and the meanings of the second pada of the second portion of the one

hundred and sixth verse given through which the medicinal qualities of Ve¶¶i

are furnished.

Ve¶¶i

It is of having the same quality with that of the former. Then the prose order

and the meanings of the first portion of the one hundred and seventh verse is

given through which the medicinal qualities of v®ppu are furnished.

V®ppu

The leaves and barks of neem removes all type of worms and alleviate

jvara. It also removes kuÀ¶ha and regulates v¡ta and kapha. Then the prose

order and the meanings of the second portion of the one hundred and seventh

verse and the first portion of one hundred and eighth verse is given through

which the medicinal qualities of Kariv®ppila are furnished.

Kariv®ppila

It is of laghu in nature and the mixed taste of tikta and ka¶u. It also

202

regulates v¡ta and kapha. It digests the food , increase the digestive fire,

enhances the taste and better the sound. It also alleviate kÀaya and removes

YogaviÀa. Then the prose order and the meanings of the second portion of the

one hundred and eighth verse is given through which the medicinal qualities of

outer covering of the root of Muri´´a are mentioned.

Outer covering of the Root of Muri´´

Outer covering of the root of Muri´´a regulates v¡tas and pitta and also

alleviate swelling, gunma and Jvara. Then the prose order and the meaning of

the first portion of the one hundred and ninth verse is given through which the

medicinal qualities of tender leaves of ‘Muri´´a’ are furnished.

Teuder leaves of Muri´´

Tender leaves of Muri´´a are of the same in qualities with the former

and having higher ability to kill worms and alleviate ophthalmic diseases.

Then the prose order and the meanings of the second portion of the one

hundred and ninth verse is given through which the medicinal qualities of

barks of ‘pl¡¿’ are mentioned.

Bark of Pl¡¿

Barks of Pl¡¿ regulates v¡ta and removes gulma. It alleviate pain in the

abdomen and kills the worms. After this prose order and the meanings, the

author put a full stop and then wrote the verse from one hundred and ten to

one hundred and fifteen in order. Then the prose order and the meanings of

the first portion of the one hundred and tenth verse is written through which

the medicinal qualities of the barks of ‘N¢rmarut and Murukku’ are

mentioned.

203

Barks of N¢rmarut and Murukk

Both the barks remove all types of troubles in the stomach and also

regulates v¡ta. Then the prose order and the meaning of the second portion of

the one hundred and tenth verse is given through which the medicinal qualities

of the root of Konna are furnished.

Outer covering of the Root of Konna

The root of Konna is good for the movement of bowls and alleviate

ku˦a and skin disease. It also kills worms and regulates kapha. Then the

prose order and meaning of the first potion of one hundred and eleventh verse

is given through which the medicinal qualities of the outer covering of

‘Ko¶ampu½i’ are furnished.

Outer covering of Ko¶ampu½i

The outer covering of Ko¶ampu½i alleviate perikk¡l, and regulates v¡ta.

It also removes gunma and pain in the abdomen. Then the prose order and the

meaning of the second portion of the one hundred and eleventh verse is given

through which the medicinal qualities of the outer covering of the root of

Tamarind are furnished.

Outer covering of the Root of Tamarind

Outer covering of the root of Tamarind regulates v¡ta and alleviate

gulma, the pain in the abdomen and swelling. Then the prose order and the

meaning of the first portion of the one hundred and twelfth verse is given

through which the medicinal qualities of ripened and un ripened Tamarinds are

furnished.

204

Ripened and Unripened Tamarinds

Un ripened Tamarind creates pitta and increases the taste. Ripened

fruit is madhura in taste and regulates v¡ta. It deserves to note that the author

used the term Puli´´a to denote pu½i in Malayalam which may be the

colloquial form55.Then the prose order and the meaning of the second portion

of the one hundred and twelfth verse is given through which the medicinal

qualities of the seeds of covering and leaves of Tamarind are furnished.

Outer covering of the Root of Tamarind Seed

The covering of Tamarind seed alleviate diabetics. The leaves of

Tamarind alleviate swelling and regulates V¡ta. Then the prose order and the

meaning of the first portion of the one hundred and thirteenth verse is given

through which the medicinal qualities of the barks of U´´u and Ëval are

furnished. It may be noted that Ëval means µ¡val.

U´´u and Ø¡val

The barks of both of these increases the bowel movement and digestive

fire. They also regulates v¡ta and kapha. Here the author adds that the tender

leaves of the ¡val tree is better in quality. Then the prose order and the

meaning of the second portion of the one hundred and thirteenth verse is given

through which the medicinal qualities of the µ¡val and µ¡ra are furnished.

Barks of Ø¡val and Ø¡ra

Both the barks are ¿¢ta in nature and alleviate raktapitta, rakt¡tis¡ra and

diabetics. Then the prose order and the meanings of the one hundred and

fourteenth verse is given through which the medicinal qualities of

N¡lp¡maram are furnished.

205

N¡lp¡maram

The barks and tender leaves of these are ¿¢ta in nature and kaÀ¡ya in

taste. It is good remedy for raktapitta and rakt¡tis¡ra Then the prose order and

the meaning of the first portion of the one hundred and fifteenth verse is given

through the medicinal qualities of Kall¡l are furnished.

Kall¡l

The tender leaves and barks of this are of the same as he former in

quality. Then the prose order and the meaning of the first p¡da of the second

portion of one hundred and fifteenth verse is given through which description

Paµcavalkalom are furnished.

Paµcavalkalom

It is said that the Paµcavalkalom consists of Nyaghrodha etc.Then the

prose order and the meaning of the second p¡da of the second portion of the

one hundred and fifteenth verse is given through which medicinal qualities of

‘ Pine and Perumaram’ are furnished

Pine and Perumaram

Both of these are uÀ¸a in nature and regulates v¡ta and alleviate

swelling. Then the prose order and the meaning, the author wrote verse from

one hundred and sixteen to one hundred and twenty in order. Then the prose

order and the meaning osf the first portion of the one hundred and sixteenth

verse is given through which the medicinal qualities of the bark of ‘Turi¿’ are

furnished.

206

Outer bark of Turi¿

The barks of Turi¿ alleviate raktav¡ta, as¤gdara and swelling. The

authorused the word kari¿ instead of Turi¿56. Then the prose order and the

meaning of the second portion of the one hundred and sixteenth verse is given

through which the medicinal qualities of the barks of ‘v¡ka’ are mentioned.

The bark of V¡ka

The barks of V¡ka is uÀ¸a in nature and kaÀ¡ya in taste. It also removes

toxins and regulates v¡ta and kapha. Then the prose order and the meaning of

the first portion of the one hundred and seventeenth verse is given through

where the medicinal qualities of ‘ Iµja’ are mentioned.

Iµja

It is of same in quality that of the former and helpful in the treatment of

vomiting. It also kills worms and cure wounds. Then the prose order and the

meaning of the second portion of the one hundred and seventeenth verse is

given through which the medicinal qualities of tender, ripened and unripened

mangos are furnished.

Mango

Tender Mango creates v¡ta and pitta, unripened mango creates kapha

and pitta and ripened fruit is of guru in nature and regulates v¡ta and pitta.

These also generate kapha and semen. Then the prose order and the meaning

of the second portion of the one hundred and eighteenth verse is given through

which the medicinal qualities of the water contained in the mango flower are

furnished.

207

Water in the Mango Flower

It creates freshness in the mind and enhances the taste and it also posses

fragrance. It also regulates kapha and v¡ta. Then the prose order and the

meaning of the first portion of the one hundred and nineteenth verse is given

through which the medicinal qualities of the seed of Mango are mentioned.

Seed of Mango

It holds mala and regulates v¡ta. It also alleviates Jvara, quenches the

thirst and removes the diseases in the abdomen. Then the prose order and the

meaning of the second portion of the one hundred and nineteenth verse is

given through which the medicinal qualities of ‘Amba½a´´a’ are furnished .

Amba½a´´a

It removes v¡ta and pitta and creates kapha lightly. Then the prose order

and the meaning of the first portion of the one hundred and twentieth verse is

given through which the medicinal qualities of all types of ‘P½a´k¡yas’ are

mentioned.

Unripened Pl¡´k¡ya

It generates all type of doÀas and removes Ka¸¶a doÀa.

Ripened P½a´k¡ya

Ripened fruit of p½a´k¡ya removes all types of doÀas and alleviate burps

and vomiting. All types of P½a´k¡yas are generally holding mala and removes

toxins. Then the prose order and the meaning of the second portion of the one

hundred and twentieth verse is given through which the medicinal qualities of

seeds of ‘Eriµµi’ are mentioned.

208

The seeds of Eriµµi

These create v¡ta and hold mala and also strengthen the teeth. After the

prose order and the meaning of this verse the author put a full stop. Here it

deserves to note that the author put the meanings after three lines instead of

two lines as earlier. So the next verse i.e one hundred and twenty one has only

one portion.57Then the author wrote the verse from second portion of one

hunred and twenty first to one hundred and twentyseventh in order. After this

as earlier he wrote the prose order and meaning of the first portion of one

hundred and twenty first verse through which the medicinal qualities of

‘ Jackfruit’ are given .

Jack Fruit

Jack fruit creates kapha and removes v¡ta and pitta. Then the prose

order and the meaning of the first portion of the one hundred and twenty

second verse is given through which the medicinal qualities of Jack fruit are

furnished.

Ripened Jack Fruit

The ripened jack fruit weakens the digestive fire and prevents quenches

the thirst and reduces the heat in the body. Then the prose order and the

meanings of the second portion of the one hundred and twenty second verse is

given through which the medicinal qualities of the seeds of Jackfruit are

furnished.

Seeds of Jack Fruit

Seeds of Jackfruit are of madhura in taste and guru in nature. These

holds mala and increase the ar¿as. Then the prose order and the meaning of

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the first portion of the one hundred and twenty third verse is given through

which the medicinal qualities of the Ëyini type of jack fruits are furnished.

Ëyini Jack Fruit

It is madhura in taste and lesser in quality compared to other fruits. It

also accumulates t¤doÀas. Then the prose order and the meanings of the second

portion of the one hundred and twenty third verse is given through which the

medicinal qualities of the fruit of ‘Ve´´a’ are mentioned.

The fruits of Ve´´a

The head portion of the fruit of Ve´´a is uÀ¸a in nature and eliminates

kapha, ku˦a and swelling. Then the prose order and the meanings of the first

portion of the one hundred and twenty fourth verse are given through which

the medicinal qualities of the ‘K¡µµira’ are furnished.

K¡µµira

The root and fruit of K¡µµira tree eliminates kuÀ¶ha, swelling and

rakta v¡ta. Then the prose order and the meanings of the second portion of the

one hundred and twenty fourth verse is given through which the medicinal

qualities of the ‘Kari´´¡li k¡tal’ are mentioned.

Kari´´¡li

The core portion of Kari´´¡li is good for the treatment of dental

diseases, diabetics and ku˦a. Then the prose order and the meanings of the

one hundred and twenty fifth verse is given through which the medicinal

qualities of the palm are mentioned.

210

Palm

The flower stalk of Palm tree alleviates v¡ta , kapha and swelling. The

water of tender fruit of this is of cold in nature and suitable for the treatment of

small pox patients. Then the prose order and the meaning of the first portion

of the one hundred and twenty sixth verse is given through which the

medicinal qualities of the root and the flower of the coconut tree are

mentioned.

Root and Flower of Coconut Tree

The root of coconut regulates v¡ta and kapha. The flower alleviate

bleeding. Then through the prose order and the meaning of the second portion

of the one hundred and twenty sixth verse and first portion of the one hundred

and twenty seventh verse, the medicinal qualities of the coconut and dried

coconut are mentioned.

Coconut and Dried Coconut

Coconut is of madhura in taste, cold, guru, and snigda in nature. It also

alleviates pitta. The dried fruit of coconut kills the worms and alleviate the

pains in the abdomen. It also removes the dental diseases. Then the prose

order and the meanings of the second portion of the one hundred and twenty

seventh verse is given through which the medicinal qualities of Areca nut are

furnished.

Areca Nut

This is good for purgation and causes dizziness. The flower stalk

removes all types of skin diseases caused by the impurities in the blood. After

this the author put a full stop and wrote the verses one hundred and twenty

211

eighth, to first portion of one hundred and thirtieth in order and wrote ‘ iti

caturtha vargaÅ.’ Again the author wrote the second portion of one hundred

and thirtieth to one hundred and thirty third verses in order. Thus the first

portion of the one hundred and thirtieth verse come under Caturtha vargaÅ and

second portion come under Paµcama vargaÅ. Then the prose order and the

meanings of the first portion of the one hundred and twenty eighth verse is

given through which the medicinal qualities of ‘Ka½½i’ are mentioned.

Ka½½i

If in combination with other proper medicines, this is used for

purgation which will eliminates all diseases. Then the prose order and the

meanings of the first p¡da of the second portion in one hundred and twenty

eighth verse is given through which the medicinal qualities of ‘Ko¶ikka½½I’

are mentioned.

Ko¶ikka½½Ii

This is lesser in quality compared to the former. Then the prose order

and the meaning of the second p¡da of the second portion in the one hundred

and twenty eighth verse is given through which the medicinal qualities of

‘Eruma½½i’ 58 are mentioned.

Eruma½½i

It is or r£kÀa in nature and equal in quality with Ka½½i.Then the prose

order and the meaning of the first portion of the one hundred and twenty ninth

verse is given through which the medicinal qualities of ‘E½ilamp¡la’ are

mentioned.

212

E½ilamp¡la

It alleviate v¡ta, kapha and disease like kuÀ¶hajvara etc. Then the prose

order and the meaning of the second portion of the one hundred and twenty

ninth verse is given through which the medicinal qualities of ‘Kuru¶¶up¡la’

are furnished.

Kuru¶¶up¡la

It is of the same in qualities with the flower and is good a purgative. It

also alleviate bruises in the body by removing the impurities. Then the prose

order and the meanings of the first portion of the one hundred and thirtieth

verse is given through which the medicinal qualities of ‘Ku¶akap¡la’ are

furnished.

Ku¶akap¡la

The bark of the root of Ku¶akap¡la is a good remedy for bleeding

rakth¡r¿as, rakthatis¡ra and Jvara. Then the prose order and the meanings of

this verse the author put a full stop and wrote CaturvargaÅ. Then he finishes

the forth vargaÅ by the prose order meaning of the first portion of the one

hundred and thirtieth verse. Then Paµcama vargaÅ begins.

PaµcamavargaÅ

This vargaÅ begins with the prose order and the meanings of the second

portion of the one hundred and thirtieth verse through which the medicinal

qualities of ‘N¡nmukha’ grass and ‘ Jonaka’ grass are furnished.

N¡nmukha grass and Jonaka grass

Both of these alleviates raktadoÀa and regulates v¡ta and kapha. Then

213

the prose order and the meanings of the one hundred and thirty first verse is

given through the medicinal qualities of root of Ve¶¶i are furnished.

Root of Ve¶¶i

It is of ¿¢ta and laghu in nature and tiktha in taste. It also helps

digestion. It alleviates Javara, atis¡ra, vomiting, raktapitta and heals the

wounds. Then the prose order and the meaning of the first portion of the one

hundred and thirty two verse is given through which the medicinal qualities of

the Iruveli are mentioned.

Iruveli

It is of the same in qualities with that of the former and has unique

power to remove kapha. Then the prose order and the meanings of the second

portion of the one hundred and thirty two verse and first portion of the one

hundred and thirty third verses are given through which the medicinal qualities

of ‘Era¶¶imadhura’ are mentioned.

Era¶¶imadhura

It is of guru and ¿¢ta in nature and madhura in taste. It also gives

happiness to the mind and increase the physical vigor. It is good for eyes and

has the power to clear the voice and make fairness to the body. It alleviate

raktapitta and heals the bruises by removing the impurities in the blood.

Here it is to be noted that after writing ‘bhavikkum’ the author add

‘nnu’ i.e ‘bhavikkumnnu’ which may be ‘bhavikkunnu’ in Malayalam59 .

Then the prose order and the meaning of the second portion of the one hundred

214

and thirty third verse is given through which the medicinal qualities of the

M¡µci are mentioned.

M¡µci

It is of ati¿¢ta in nature and removes kapha. It also removes toxins and

excess heat in the body. Then the author put a full stop. Then he wrote the

verses from one hundred and thirty forth to one hundred and thirty nineth in

order. Then the prose order and the meaning of the first portion of the one

hundred and thirty fourth verse is given through which the medicinal qualities

of the Takara are furnished.

Takara

It is of ¿¢ta in nature and a good remedy for ophthalmic diseases. It also

removes devat¡b¡dha60 and toxins. Here it is to noted that the author used

the term takaram for takara61. Then the prose order and meanings of the

second portion of the one hundred and thirty fourth verse is given through

which the medicinal qualities of the Kaccolam are mentioned.

Kaccolam

It is of ¿¢ta in nature and enhances the taste. It also regulates T¤idoÀa

and removes the impurities in the blood. Then the prose order and the

meanings of the one hundred and thirty fifth verse is given through which the

medicinal qualities of Amukkuram are furnished.

Amukkuram

It is of ¿¢ta in nature and firstly madhura in taste and finally tikta in

taste. It increases the production of the semen and physical strength. It also

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regulates T¤idoÀa and cures kÀayas, cough and Jvara. Then the prose order and

the meanings of the first portion of the one hundred and thirty sixth verse is

given through which the medicinal qualities of the ‘Aratta’ are furnished.

Aratta

It is of uÀ¸a in nature and ka¶u in taste . It cures v¡ta and Jvara. Then the

prose order and meanings of the second portion of the one hundred and thirty

sixth verse and first portion of the one hundred and thirty seventh verse is

given through which the medicinal qualities of the ‘Vayamp’s are mentioned.

Vayamb

It stimulates intellect and creates ka´ta¿udhi. It also increases the

digestive fire , digest the food, gives relief to the pain in the lower abdomen,

alleviate kuÀ¶a and atis¡ra caused by excess kapha. Then the prose order and

the meaning of the second portion of the one hundred and thirty seventh verse

is given through which the medicinal qualities of the ‘Vi¶ayam’ and

‘Ativi¶ayam’ are furnished.

Vi¶ayam and Ativi¶ayam

Both of these alleviates pitta, kapha , Jvara and atis¡ra. Then the prose

order and the meanings of the first portion of the one hundred and thirty eighth

verse is given through which the medicinal qualities of the ‘Ka¶ukarohi¸i’ are

mentioned.

Ka¶uk¡rohi¸i

It removes kapha, pitta and a good purgative . It also alleviates Jvara.

Then the prose order and the meanings of the second portion of the one

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hundred and thirty eighth verse is given through which the medicinal qualities

of the P¢tarohi¸i are furnished.

P¢tarohi¸i

It is of ¿¢ta in nature and easily spreading in nature. It is a good remedy

for ophthalmic diseases. Then the prose order and the meanings of the one

hundred and thirty ninth verse is given through which the medicinal qualities

of the dried ginger and gingers are furnished.

Dried Ginger

Dried Ginger is good for our body, increases the taste, increases the

production of semen, holds mala, removes the obstruction in the nerves and

regulates v¡ta and kapha. The ginger is also of the same in qualities as that of

the former but it does not hold the mala.

After this prose order and the meanings, the author put a full stop and

then he wrote the verses from one hundredand forty to the first portion of the

one hundred and forty fifth verse is given in order. Then the prose order and

meanings of the first portion of the one hundred and fortieth verse is given

through which the medicinal qualities of the Ko¶¶am are furnished.

Ko¶¶am

It removes YogaviÀa, alleviate Sannip¡tajvara and nourishes the hair.

Then the prose order and the meaning of the second portion of the one hundred

and fortieth verse and first portion of the one hundred and forty first verse is

given through which the medicinal qualities of the ‘Trikolpakonna’ are

furnished.

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Trikolpakonna

It generates v¡ta and mixed with the taste of kaÀ¡ya and madhura.

It is ka¶u in taste at the time of digestion and increases the bowel movement.

It also regulates kapha and removes gunma and swelling. Then the prose order

and the meanings of the second portion of the one hundred and forty first

verse is given through which the medicinal qualities of the ‘Akkar¡va’ are

mentioned.

Akkar¡va

It is of t¢kÀ¸a in nature, alleviates meda and regulates kapha. Then the

prose order and the meaning of the first portion of the one hundred and forty

second verse is given through which the medicinal qualities of the C¢nav¡va

are mentioned.

C¢navava

It regulates v¡ta and pitta, alleviates kuÀ¶ha, diabetics and heals the

wounds. Then the prose order and the meanings of the second portion of the

one hundred and forty second verse is given through which the medicinal

qualities of the ‘P£vatta’ are furnished.

P£vatta

It clears the blood by removing the impurities, regulates v¡ta, and

alleviates ku˦a and swelling. Then the prose order and the meaning of the first

portion of the one hundred and forty third verse is given through which the

medicinal qualities of the ‘Mu½akut¡nni’ are mentioned.

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Mu½akut¡nni

It regulates v¡ta and kapha and is a good remedy for dental diseases.

Then the prose order and the meaning of the second portion of the one hundred

and forty third to first portion of the one hundred and forty fifth verses are

given through which the medicinal qualities of the garlic are furnished.

Garlic

It is of atit¢kÀ¸a, uÀ¸a , guru and snigdha in nature. It is of ka¶u in taste

at the time of digestion and becomes a cause for raktapitta. It is of

vy¡pana¿¢la and gives happiness to the mind and nourishes the hair, increases

the production of Semen, increases the digestive fire, digests the food, and

alleviate the diseases like burp, P¢nasa62, ¿v¡sa, cough, p¡¸¶u , kuÀ¶a, gunma,

ar¿as, diabetics, kills pinworms, alleviate kapha and also regulates v¡yu. After

this the author wrote the second portion of the one hundred and forty fifth to

the first portion of one hundred and fifty-first verses in order. Then the prose

order and the meaning of the second portion of the one hundred and forty fifth

verse and first portion of the one hundred and forty sixth verses are given

through which the medicinal qualities of shallot are mentioned.

Shallot

Shallot is of lesser in qualities compared to Veluttu½½i and controls pitta

and rakta. It is good remedy for piles caused by v¡ta and kapha. It is a good

remedy for sveda and Abhya´ga. Then the prose order and the meaning of the

second portion of the one hundred and forty sixth verse and first portion of the

one hundred and forty seventh verse are given through which the medicinal

qualities of ‘maµµal’ and ‘Maramaµµal’ are mentioned.

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Maµµal and Maramaµµal

Turmeric and the bark of the Maramaµµal are mixed with ka¶u and

tikta in taste. Both of these alleviate , ku˦a, diabetics, regulates pitta, and

kapha. If they are applied to the body externally it will eliminate skin disease,

swelling other wounds in bad conditions and other toxins etc. Then the prose

order and the meanings of the second portion of the one hundred and forty

seventh verse is given through which the medicinal qualities of the opium are

mentioned.

Opium

It creates Ahamk¡ra63 and removes numerous diseases caused by v¡ta

and kapha. Then the prose order and the meaning of the first portion of the one

hundred and forty eighth verse is given through which the medicinal

qualities of the tobacco are mentioned.

Tobacco

Tobacco is good for purgation and removes the diseases in the mouth

caused by v¡ta, kapha and worms. Then the prose order and the meaning of

the second portion of the one hundred and forty eighth verse is given through

which the medicinal qualities of ‘Paccila’ are mentioned.

Paccila

It has good fragrance. It also increases digestive fire and regulates v¡ta.

Then the prose order and the meaning of the one hundred and forty ninth verse

is given through which the medicinal qualities of the ‘Devataram’ are

mentioned.

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Devat¡ram

It is of ka¶u, snigdha and laghu in nature. It regulates v¡ta and kapha,

alleviates YogaviÀa , cough and the diseases of the head, ears and teeth. Then

the prose order and the meanings of the first portion of the one hundred and

fiftieth verse is given through which the medicinal qualities of ‘Carlayam’ are

mentioned.

Carlayam

It is of laghu, t¢kÀ¸a and uÀ¸a in nature and regulates v¡ta and kapha.

Then the prose order and the meanings of the second portion of the one

hundred and fiftieth verse is given through which the medicinal qualities of

the ‘Akil’ are mentioned.

Akil

It is uÀ¸a , t¢kÀ¸a and snigdha in nature and ka¶u in taste. It regulates

v¡ta and kapha. Then the prose order and the meaning of the first portion of

the one hundred and fifty first verse is given through which the medicinal

qualities of the ‘K¡rakil’ are mentioned.

K¡rakil

It regulates T¤doÀa and alleviate kuÀ¶ha, ¿v¡sa and kÀaya. After this

the author put a full stop and wrote the second portion of the one hundred and

fifty first verse to one hundred and fifty seventh verses in a order. Then the

prose order and meanings of the second portion of the one hundred and fifty

first verse and first portion of the one hundred and fifty second verse is given

through which the medicinal qualities of the sandal are mentioned.

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Sandal

Sandal is of ati¿¢ta in nature and tikta in taste. It purifies the blood and

alleviates pitta, removes toxins, vayarukattal64, visarpa, tiredness and is

desirable for eyes. Then the prose order and the meaning of the second

portion of the one hundred and fifty second verse is given through which the

medicinal qualities of the ‘ raktacandana’ are mentioned.

Red sandal

Red sandal is of the same qualities as that of the former but it surpasses

in the purification of blood. Then the prose order and the meaning of the first

portion of the one hundred and fifty third verse is given through which the

medicinal qualities of the ‘Maµca¶¶i’ are furnished.

Maµca¶¶i

The powder of it is mixed with the taste of tikta and madhura in taste

and is ¿¢ta in nature. This purifies the blood by removing the impurities. Then

the prose order and the meaning of the second portion of the one hundred and

fifty third verse is given through which the medicinal qualities of the

‘Patimukham’ are furnished.

Patimukam

It is a good remedy for removing the impurities in the blood and

alleviates facial diseases and wounds in the body. Then the prose order and

the meaning of the first portion of the one hundred and fifty fourth verse is

given through which the medicinal qualities of P£tav¤kÀam are furnished.

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P£tav¤kÀam

It alleviates v¡tajvara65, kaphajvara, Devat¡bh¡dha and migraine. Then

the prose order and the meaning of the Second portion of the one hundred and

fifty fourth verse is given through which the medicinal qualities of the

‘Kiriy¡tta’ are mentioned.

Kiriy¡tta

It regulates kapha and alleviates diseases like ¿v¡sa, injuries by falling

etc, cough and jvara. Then the prose order and the meaning of the first portion

of the one hundred and fifty fifth verse is given through which the medicinal

qualities of ‘R£niy¡´ka’ are mentioned.

R£niy¡´ka

It has good fragrance and alleviates raktapitta. It also regulates v¡ta and

kapha. Then the prose order and the meaning of the second portion of the one

hundred and fifty fifth verse is given through which the medicinal qualities

of ‘Elava´´appa¶¶a’ are mentioned.

Elava´´appa¶¶a

It enhances the taste and alleviates kÀaya and burps. It also regulates

v¡ta and kapha. Then the prose order and the meaning of the first portion of

the one hundred and fifty sixth verse is given through which the medicinal

qualities of the ‘Karivelam’ are furnished.

Karivelam

It alleviates the diseases caused by v¡ta, meda and kapha. Here it is to

be noted that the author used the Malayalam term Karivelatte instead of

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Karivelam66. Then the prose order and the meaning of the second portion of

the one hundred and fifty sixth verse is given through which the medicinal

qualities of the ‘Vemp¡¶appa¶¶a’ are mentioned.

Vemp¡¶appa¶¶a

It generates blood and is good for skin diseases like scabies, ku˦ha and

Cira´´u. Then the prose order and the meaning of the first portion of the one

hundred and fifty seventh verse is given through which the medicinal qualities

of the ‘ Irippapp£vu’ are mentioned.

Irippapp£vu

It regulates pitta, quenches the thirst and alleviates Jvara. Then the

prose order and the meaning of the second portion of the one hundred and fifty

seventh verse is given through the medicinal qualities of ‘Makkipp£vu’ are

mentioned.

Makkipp£vu

It has good fragrance and it regulates v¡ta, pitta and kapha. Then the

author wrote the verses from one hundred and fifty eighth to the first portion of

one hundred and sixty fourth in order. Then the prose order and the meaning

of the first portion of the one hundred and fifty eighth verse is given through

which the medicinal qualities of ‘Kir¡mp£v’ are mentioned.

Kir¡mp£vu

It is ¿¢ta and r£kÀa in nature and is a good remedy for diabetics, kapha

and migraine. Then the prose order and the meaning of the second portion of

the one hundred and fifty eighth verses and the first portion of one hundred

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and fifty ninth verses are given through which the medicinal qualities of the

saffron flower are mentioned.

Saffron Flower

Saffron Flower surpasses all other spices in fragrance and regulates v¡ta

and kapha. It also removes the impurities in the blood, heals the wounds and

alleviate the migraine. Then the prose order and the meaning of the second

portion of the one hundred and fifty ninth verse and first portion of the one

hundred and sixtieth verse are given through which the medicinal qualities of

the Five flower are furnished.

PaµcapuÀpa

These five flowers are namely N¡ga, Punna, Ø¡val, T¡tiri, and Ø¡zhal

are well known for regulating T¤idoÀas. Then the prose order and the meaning

of second portion of the one hundred and sixtieth and first portion of one

hundred and sixty first verses are given through which the medicinal qualities

of the grapes are mentioned.

Grapes

Grapes are higher in qualities compared to other fruits. It is of guru and

¿¢ta in nature. It generates the production of semen and is desirable for eyes, it

is also a good purgative for urine and stool, removes v¡ta , rakta, pitta and

Mad¡tyaya. Then the prose order and the meaning of the second portion of the

one hundred and sixty first verse is given through which the medicinal

qualities of the Dates are mentioned.

Dates

Dates is of the same qualities as of the former. It is also desirable for

225

kÀaya. Here it is to be noted that the author repeated the word twice instead of

KÀayattinum67. Then the prose order and meaning of the first portion of one

hundred and sixty second verse is given through which the medicinal qualities

of the ‘Ka¶ukka’ are mentioned.

Ka¶ukka

It is good for purgation and alleviates diseases caused by the excess

v¡ta and kapha. Then the prose order and the meaning of the second portion of

the one hundred and sixty second verse is given through which the medicinal

qualities of the Gooseberry are mentioned.

Gooseberry

Gooseberry is of the same qualities as that of former and removes

various diseases. It is of am½a in taste and ¿¢ta in nature. It also regulates pitta

and kapha. Then the prose order and the meaning of the first portion of the

one hundred and sixty third verse is given through which the medicinal

qualities of the ‘Tannikka’ are mentioned.

T¡nnikka

It is also of the same qualities as that of the former and good for the

nourishment of hairs. Then the prose order and meaning of the first p¡da of

the second portion of one hundred and sixty third verse is given through

which the medicinal qualities of the ‘Triphala’ are mentioned.

Triphala

All of these three are jointly known as Triphala which regulates

T¤doÀas. Then the prose order and the meaning of the second p¡da of the

226

second portion of the one hundred and sixty third verse is given through

which the medicinal qualities of the mace are furnished.

Mace

Both the nut and flower of mice increases pride and alleviate atis¡ra.

Then the prose order and the meanings of the first portion of the one hundred

and sixty fourth verse is given through which the medicinal qualities of

‘M¡yakka’ are furnished.

M¡yakka

It alleviates atis¡ra and heals the wounds in the face and genital parts.

Then the author put a full stop and wrote the second portion of one hundred

and sixty fourth verse to one hundred and seventieth verses in order. Then the

prose order and the meaning of the second portion of the one hundred and

sixty fourth verse is given through which the medicinal qualities of the ‘Elam’

are mentioned.

Cardamom

Cardamom is good for removing burp, ¡madoÀa and v¡ta. It also

removes mutrak¤cchra and increases the d¢pana. Then the prose order and the

meaning of the first portion of the one hundred and sixty fifth verse is given

through which the medicinal qualities ‘vi½¡lari’ are furnished.

Vi½¡lari

It is of ka¶u in taste and regulates T¤doÀas and removes pinworms. It

also alleviate Kaphapraseka. Then the prose order and meaning of the second

227

portion of one hundred and sixty fifth verse is given through which the

medicinal qualities of the ‘Ku¶akap¡layari’ are furnished.

Ku¶akap¡layari

It is of ka¶u in taste and alleviates ar¿as, atis¡ra and abdominal pain. It

also increases the digestive fire. Then the prose order and meaning of the first

portion of one hundred and sixty sixth verse is given through which the

medicinal qualities of the ‘Cerupunnayari’ are mentioned.

Cerupunnayari

It regulates v¡ta , kapha and alleviate the diseases in the neck and

tongue. Then the prose order and the meaning of the second portion of the one

hundred and sixty sixth verse is given through the which the medicinal

qualities of the ‘K¡rpogilari’ are furnished.

K¡rpogilari

It is of tikta in taste and kills the pinworms . It also alleviates ku˦ha

and regulates kapha. Then the prose order and the meaning of the one hundred

and sixty seventh verse is given through which the medicinal qualities of the

‘Kottamp¡layari’ are furnished.

Kottamp¡layari

It is of ka¶u in taste and also enhances the taste. It is of madhura in taste

at the time of digestion. It also alleviates the pain in the abdomen , jvara,

indigestion, constipation , quenches the thirst, regulates kapha , pitta removes

the graha¸i and removes the impurities in the stool. Then the prose order and

228

the meaning of the first portion of the one hundred and sixty eighth verse is

given through which the medicinal qualities of the Ishokilari are furnished.

Ishokilari

It alleviates atis¡ra, graha¸i and removes the impurities in the stool.

Then the prose order and the meaning of the second potion of the one hundred

and sixty eighth verse is given through which the medicinal qualities of

‘K¡ko½I’ and ‘KÀ¢rak¡ko½i’ are furnished.

K¡ko½i and KÀ¢rak¡ko½i

Both of these are madhura in taste, gives physical vigor and regulates

v¡ta. Then the prose order and the meaning of the one hundred and sixty ninth

verse is given through which the medicinal qualities of the Dried pepper are

furnished.

Dried Pepper

Dried Pepper is of t¢kÀ¸a, laghu, r£kÀa and uÀ¸a in nature. It is of ka¶u

in taste both at the time of eating and after digestion. It increases the digestive

fire and digests the food. It also increases the pitta and removes the kapha.

Then the prose order and the meaning of the first portion of the one hundred

and seventieth verse is given through which the medicinal qualities of Green

pepper are furnished.

Green pepper

Green Pepper is of guru in nature and madhura in taste at the time of

digestion. The author adds that it is devoid of t¢kÀ¸a gu¸a like dried pepper.

Then the prose order and meaning of the second portion of the one hundred

229

and seventieth verse are given through which the medicinal qualities of

‘V¡lmu½aku’ are furnished.

V¡lmu½aku

It is of the same quality as that of dried pepper. It also kills pin worms

like Vi½¡lari. Then the author wrote the verses from one hundred and seventy

first to the first portion of the one hundred and seventy sixth in order. Then the

prose order and the meanings of the first third p¡das of the one hundred and

seventy first verse is given through which the medicinal qualities of the

mustard are furnished.

Mustard

Mustard is of t¢kÀ¸a and uÀ¸a in nature and Ka¶u in taste. It also

alleviates kapha, v¡yu and kuÀ¶ha. Then the prose order and the meaning of

the last p¡das of the one hundred and seventy first verse and first portion of

the one hundred and seventy second verse are given through which the

medicinal qualities of the Karinj¢rakam, Perumj¢rakam, J¢rakam,

K¡¶¶uj¢rakam are furnished.

Karinj¢rakam, Perumj¢rakam, J¢rakam, K¡¶¶uj¢rakam

All of these are t¢kÀ¸a and uÀ¸a in nature and Ka¶urasa at the time of

digestion. They also increases the taste, stimulates the intelligence and

digestive fire and regulates v¡ta and kapha. Then the prose order and the

meaning of the second portion of the one hundred and seventy second verse is

given through which the medicinal qualities of the Fenu Greek are furnished.

Fenu Greek

It removes v¡ta and alleviates rashes, ar¿as and atis¡ra. Then the prose

230

order and the meaning of the first portion of the one hundred and seventy third

verse is given through which the medicinal qualities of the Paccatippali are

furnished.

Paccatippali

It is of guru snigdha and ¿¢ta in nature. It is madhura in taste and

increases kapha. Then the prose order and the meaning of the second portion

of the one hundred and seventy third verse is given through which the

medicinal qualities of the ‘U¸a´´iyatippali’ are furnished.

U¸a´´iyatippali

It is of opposite in nature as that of green tippali . It is of snigdha in

nature, it also increases the production of semen and ka¶u in taste. Then the

prose order and the meaning of the one hundred and seventy fourth verse is

given through which the medicinal qualities of the ‘Ayamodakam’ are

furnished.

Ayamodakam

It is of laghu, r£kÀa and uÀ¸a in nature and mixed with tikta and ka¶u in

taste. It also alleviates pain in the abdomen , regulates kapha and v¡yu. It also

instigates the digestive fire and kills pinworms. Then the prose order and

meaning of the first portion of the one hundred and seventy fifth verse is given

through which of the medicinal qualities of ‘Ë¿¡½I’ are mentioned.

Ë¿¡½i

It is of the same qualities of as that of Ayamodakam but excels in

fragrance. Then the prose order and meaning of the second portion of the one

231

hundred and seventy fifth verse is given through which the medicinal

qualities of the ‘Ka¿aka¿a’ are furnished.

Ka¿aka¿a

It is of snigda and ¿¢ta in nature. It regulates v¡ta and pitta and alleviate

skin diseases. Then the prose order and meaning of the first portion of the one

hundred and seventy sixth verse is given through which the medicinal

qualities of the ‘áatakuppa’ are furnished.

áatakuppa

It is of snigdha and uÀ¸a in nature and mixed with ka¶u and tikta in

taste. It also regulates v¡ta and kapha. Then the author wrote the verses from

the second portion of one hundred and seventy sixth verse to first portion of

the one hundred and eighty second verse in order. After the first portion of the

one hundred and eightieth verse the author wrote the sentence Paµcama

vargaÅ. Then the prose order and meaning of the second portion of the one

hundred and seventy sixth verses and first portion of the one hundred and

seventy seventh verses are given through which medicinal qualities of

‘Tett¡mparal’ are mentioned.

Tett¡mparal

It is of ¿¢ta in nature and purifies the rakta and pitta and removes

asthisr¡va, heart diseases, quenches the thirst and alleviate mutrak¤cchra.

Then the prose order and meanings of the second portion of the one hundred

and seventy seventh and first portion of the one hundred and seventy eighth

verses are given through which the medicinal qualities of ‘Cerkkuru’ are

mentioned. Here it is to be noted that the author gives the prose order and

232

meanings of one hundred and seventy eighth verse without giving the verse

which may be a lapse on the part of the author68.

Cerkkuru

The bark and fleshy part of this is madhura in taste and ¿¢ta in nature it

has the quality of making b¤hmha¸a. The seed of this, is the nature of agni

and enhances intelligence and regulates v¡ta and kapha. Then the prose order

and meaning of the second portion of the one hundred and seventy eighth verse

is given through which the medicinal qualities of the ‘Lantakkuruva’ are

furnished.

Lantakkuruva

It is of madhura in taste and alleviate nausea, ¿v¡sa and cough. Then the

prose order and meaning of the first portion of the one hundred and seventy

ninth verse is given through which the medicinal qualities of ‘V¡tamkuru’ are

furnished.

V¡tamkuru

It is of the same qualities as that of the former but oily in nature and

regulates tridoÀas. Here it is to be noted that there is a lapse in the prose order

of the second portion of the one hundred and seventy ninth verse. It can be

seen that the author wrote only the word ‘Gajatippali’ here.

Gajatippali

It is of r£kÀa in nature , ka¶u in taste and removes kapha. Then the prose

order and meaning of the first portion of the one hundred and eightieth verse is

233

given through which the medicinal qualities of ‘Takkolaputtila’ are

mentioned.

Takkolapu¶¶ila

It alleviates ¿v¡sa, removes m£trak¤¿cchra, ar¿as, toxinss and regulates

t¤idoÀa. After this meaning the author wrote Paµjama vargaÅ and then he

starts the prose order and meaning of second portion of the one hundred and

eightieth verses and first portion of the one hundred and eighty first verses are

given through which the medicinal qualities of ‘Kast£ri’ are mentioned.

Kast£ri

It is of t¢kÀ¸a and uÀ¸a is nature, ka¶u in taste and having high

fragrance. It is desirable for heart, regulates v¡ta and kapha, alleviates cough

and all types gastric disorders. Then the prose order and meanings of the

second portion of the one hundred and eighty first verse is given through

which the medicinal qualities of the ‘Pu½ukku’ are mentioned.

Pu½ukku

It is good for skin, increases the production of semen and regulates v¡ta

and kapha. Then the prose order and meaning of the first portion of the one

hundred and eighty second verse is given through which the medicinal

qualities of Opium are mentioned.

Opium

Opium inversely effects the intellect but alleviates various kinds of

v¡ta, gunma and Diabetics. Then the author wrote the second portion of the

one hundred and eighty second verses to first portion of the one hundred and

eighty eighth verses in order. Then the prose order and meaning of the second

234

portion of the one hundred and eighty second verses is given through which

the medicinal qualities of the ‘K¡yam’ are mentioned.

K¡yam

It removes v¡ta, kapha, abdominal obstruction caused by gas trouble,

pain in the abdomen and increases the pitta. Then the prose order and meaning

of the first portion of the one hundred and eighty third verse is given through

which the medicinal qualities of the ‘Me½uku’ are furnished.

Me½uku

It alleviates v¡ta , different types of ulcers and removes atyagni. Then

the prose order and meaning of the second portion of the one hundred and

eighty third verse is given through which the medicinal qualities of the

‘Tiruva¶¶appa¿a’ are mentioned.

Tiruva¶¶appa¿a

It regulates kapha and pitta heals ulcers, removes bh£tagrahap¢·a and

jvara. Then the prose order and meaning of the first portion of the one hundred

and eighty fourth verse is given through which the medicinal qualities of the

‘Narumpa¿a’ are furnished.

Narumpa¿a

It alleviate ¿v¡sa, k¡sa, v¡tatis¡ra and also holds mala. Then the prose

order and meaning of the second portion of the one hundred and eighty fourth

and one hundred and eighty fifth verses are given through which the medicinal

qualities of the ‘Gulgulu’ are furnished.

235

Gulgulu

It is of laghu and uÀ¸a in nature and having the taste mixed with tikta,

ka¶u and kaÀ¡ya. It regulates tridoÀa, strengthens the sapta dhatus, alleviates

pain due to inflammation, v¡yu , medas, kapha, kha¸·am¡la, kuÀ¶ha, the

disease called apaci, paru, tumors, swelling and kills pin worms. Then the

prose order and meaning of the first portion of the one hundred and eighty

sixth verse is given through which the medicinal qualities of the

‘Paµcamanpa½ukka’ are furnished.

Paµcamanpa½ukka

It treats the injuries caused by falling, hitting etc. sv¡sa, k¡sa and other

forms of v¡ta. Then the prose order and meaning of the second portion of the

one hundred and eighty sixth verse is given through which the medicinal

qualities of the ‘Va¶ara´gi’ are mentioned.

Va¶ara´gi

It regulates v¡ta and kapha and alleviates gas trouble and coughs. Then

the prose order and meaning of the first portion of the one hundred and eighty

seventh verse is given through which the medicinal qualities of ‘Ka¸¶ive¸¸a’

are furnished.

Ka¸¶ive¸¸a

It alleviates the buldging in the body, diseases in the head and regulates

t¤doÀas Then the prose order and meaning of the second portion of the one

hundred and eighty seventh verse is given through which the medicinal

qualities of the ‘Ceµcilyam’ are furnished.

236

Ceµcilyam

It is a good remedy for raktav¡ta, sweelling and wounds. Then the prose

order and meaning of the first portion of the one hundred and eighty eighth

verse is given through which the medicinal qualities of Kuntirikkam are

furnished.

Kuntirikkam

It regulates v¡ta, kapha, sweelling and alleviates head ache. It is to

be noted here that the author used the Malayalam word Kuntirikka for

‘Kuntirikkam’ 69. After writing this the prose order and meaning of the second

portion of one hundred and eighty eighth verse to one ninety third verses are

given in order. Here it can be seen that the author wrote a single line after this

without giving any number which may be one hundred and ninety four. In Ms

there is a word ‘kÀ¡rayugmam’ can be seen instead of YavakÀara in PV70.

Kolarakku

It heals the injuries caused by falling etc and nourishes the hair,

alleviates jvara and YogaviÀa. Then the prose order and meaning of the first

portion of the one hundred and eighty ninth verse is given through which the

medicinal qualities of Ka¶¶icennin¡yakam are furnished.

Ka¶¶iccennin¡yakam

It regulates v¡ta and kapha and alleviates swelling, gunma and jvara.

Then the prose order and meanings of the second portion of the one hundred

and eighty ninth and first portion of the one hundred and ninetieth verse are

given through which the medicinal qualities of the different salts are

mentioned.

237

Lava¸as

All types of salts are uÀ¸a and t¢kÀ¸a in nature and deteriorate kapha. It

has the quality of easily spreading in the small orifices and increasing the

production of mala. It alleviates v¡ta and digests the food and regulates v¡yu

and kapha. Then the prose order and meaning of the second portion of the one

hundred and ninetieth verse and first portion of the one hundred and ninety

first verses are given through with the medicinal qualities of Indupp are

mentioned.

Indupp

It is of laghu in nature and having moderate uÀ¸a. Among all these salts

mentioned earlier , it has madhura in taste and pleasing in nature to the mind.

It increases the production of semen and digestive fire. It is also good for

eyes and regulates t¤doÀa. Then the prose order and meaning of the first p¡das

of the second portion of one hundred and ninety first verse is given through

which the medicinal qualities of ‘Tuvacc¢la uppu’ are mentioned.

Tuvacc¢la Uppu

It removes the constipation. Then the prose order and meaning of the

second p¡das of the second portion of one hundred and ninety first verse is

given through which the medicinal qualities of ‘Vi½ayupp’ are mentioned.

Vi½ayupp

It regulates v¡yu. Then the prose order and meaning of the first p¡das of

the first portion in one hundred and ninety second verse is given through

which the medicinal qualities of Common salt are mentioned.

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Common Salt

It is t¢kÀ¸a in nature and increases the production of kapha. Then the

prose order and meaning of the second p¡das of the first portion of the one

hundred and ninety second verse is given through which the medicinal

qualities of ‘Orupp’ are mentioned.

Orupp

It is of ka¶u in nature and creates ‘nolavu.’ Then the prose order and

meanings of the first p¡das of the second portion of the one hundred and

ninety second verse is given through which the medicinal qualities of the

‘K¡rupp’ are mentioned.

K¡rupp

It is of the same in qualities as that of Tuvacc¢la uppu. Then the prose

order and meaning of the second p¡das of the second portion of one hundred

and ninety second verse and first p¡das of the first portion of the one hundred

and ninety third verses are given through which the medicinal qualities of the

‘Ve¶iyuppu’ are mentioned.

Ve¶iyuppu

It is of the same qualities as that of Tuvacc¢la uppu and has some other

additional qualities . It is a good remedy for r¡ktav¡ta, mutrak¤cchra and

swelling. Then the prose order and meaning of the second p¡das of the first

portion of the one hundred and ninety third verse is given through which the

medicinal qualities of the ‘ ra¸·upp and m£nnupp’ are mentioned.

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The author adds that if there is a mention of ‘ ra¸·upp, m£nnupp' etc

this should be considered as beginning with Indupp as the first one i.e

ra¸·upp – Indupp + Tuvacc¢la uppu

m£nnupp -- Indupp + Tuvacc¢la uppu + Vi½ayupp71

Then the prose order and meanings of the second portion of the one

hundred and ninety third verse is given through which the medicinal qualities

of the ‘Anna bhedi’ are mentioned.

Annabhedi

It is of d¢pana in nature and purifies the mala. It is to be noted that the

author wrote the one hundred and ninety third verse by adding the first portion

of one hundred and ninety second and second portion of one hundred and

ninety third verse. Then the prose order and meaning of the first portion of the

one hundred and ninety fourth verse is given through which the medicinal

qualities of ‘Cavalk¡ra’ and ‘Tuvacc¢lakk¡ra’ are mentioned.

Cavalk¡ra and Tuvacc¢lakk¡ra

Both of these regulate v¡ta and kapha and cures the diseases like gulma,

Ar¿as and Mahodara. Then the author wrote the verse from second portion of

one hundred and ninety fourth verse to one hundred and ninety ninth verses

are given in order. Then the prose order and meaning of the second portion of

the one hundred and ninety fourth verse is given through which the medicinal

qualities of the ‘Ponk¡ram’ are mentioned.

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Ponk¡ram

It alleviates ophthalmic diseases, kapha and swelling. Then the prose

order and meaning of the first portion of the one hundred and ninety fifth verse

is given through which the medicinal qualities of the ‘Pa¶ik¡ram’ are

mentioned.

Pa¶ik¡ram

It is good for alleviating the ophthalmic diseases and healing oral ulcers

and ulcers in the genital regions. Then the prose order and meanings of the

second portion of the one hundred and ninety fifth verse is given through

which the medicinal qualities of the Sa´kpatik¡ram are mentioned.

Sa´kpatik¡ram

It heals the diseases in the genital region and scabies . It also heals the

wounds caused by cuts and burning. Then the prose order and meanings of the

first portion of the one hundred and ninety sixth verse is given through which

the medicinal qualities of the ‘Rasakarp£ram’ are mentioned.

Rasakarp£ram

It is a good remedy for curing all types of chronic ulcers. Then the

prose order and meanings of the second portion of the one hundred and

ninety sixth verse is given through which the medicinal qualities of the

‘Sauv¢rakÀ¡ra’ are mentioned.

Sauv¢rakÀ¡ra

It is a goods purgative and cures swelling and ulcers. Then the prose

241

order and meaning of the first portion of one hundred and ninety seventh verse

is given through which the medicinal qualities of ‘Cu¸¸¡mp’ are mentioned.

Cu¸¸¡mp

It is of ¿¢ta in nature at the time of touch and alleviates raktav¡ta. It

also heals the burns due to fire. Then the prose order and meaning of the

second portion of the one hundred and ninety seventh verse is given through

which the medicinal qualities of the ‘áankap¡À¡¸am’ are mentioned. \

áa´kap¡À¡¸am

It alleviate swelling, chronic ulcers and jvara. Then the prose order and

meanings of the first portion of the one hundred and ninety eighth verse is

given through which the medicinal qualities of the ‘Gaur¢p¡Àa¸am’ are

mentioned.

Gaur¢p¡Àa¸am

It is of the same qualities as that of the former but has lesser in

intensity. Then the prose order and meaning of the first p¡das of the second

portion of one hundred and ninety eighth verse is given through which the

medicinal qualities of the ‘Paranki p¡À¡¸am’ are mentioned.

Para´ki p¡À¡¸am

It is of lesser intensity compared to that of the former. Then the prose

order and meaning of the second p¡das of the second portion of one hundred

and ninety eighth verse and one hundred and ninety ninth verses are given

through which the medicinal qualities of the all types of common kÀ¡ras are

mentioned.

242

All types of KÀ¡ras

All these are of t¢kÀ¸a, uÀ¸a and laghu in nature and kill pin worms. It

vitiates rakta , pitta and also reduces the thickness of unwanted flesh , it is

desirable for heart and depletes the vitiated flesh. The over dosage may vitiate

the semen, ojas, eyes and it is of oily nature. Then the author wrote the verses

from two hundred to two hundred and fifth in order. Here it is to be noted that

only the second portion of the verse two hundred is seen which may be the

lapse on the part of the author72. Other wise that including portion of the verse

two hundred and first. But it is seen that the missing portion is given with

verse number two hundred and first. Then the prose order and meaning of the

first and missing portion of two hundredth verse is given through which the

medicinal qualities of the ‘C£¶alkarp£ra’ are mentioned.

C£¶alkarp£ra

It is mixed with the taste of madhura and tikta. It alleviates vomiting.

Then the prose order and meaning of the second portion of the two hundredth

verse and first portion of two hundred and first verse are given through which

the medicinal qualities of the ‘Pacca karp£ram’ are mentioned.

Pacca Karp£ram

It is mixed with madhura and tikta in taste and suddenly regulates kapha

and pitta quenches thirst cures, budhibrama, diabetics , ophthalmic diseases,

losing consciousness, toxins and improper digestion. Then the prose order and

meaning of the second portion of two hundred and first verse is given through

which the medicinal qualities of the ‘S¡mpr¡¸i’ are mentioned.

243

S¡mpr¡¸i

It alleviates kapha , migrane and p¢nasa. Then the prose order and

meaning of the first portion of two hundred and second verse is given through

which the medicinal qualities of the ‘áa´k and Ka¶aln¡kk’ are mentioned.

áa´k and Ka¶aln¡kk

Both of these are ¿ita and kaÀ¡ya in taste and having the quality of

leaning the body. Then the prose order and meaning of the second portion of

two hundred and second verse is given through which the medicinal

qualities of ‘Muttuccippi and n¡ku¸a’ are mentioned.

Muttuccippi and n¡ku¸a

Both of these alleviates medas , kapha and swelling. Then the prose

order and meaning of the first portion of two hundred and third verse is given

through which the medicinal qualities of ‘Pavizhaputtu’ are mentioned.

Pavi½aputtu

It is of cold in nature and alleviates facial diseases and swelling. Then

the prose order and meaning of the second portion of two hundred and third

verse is given through which the medicinal qualities of the ‘ tutu and turi¿’ are

mentioned. Here it is to be noted that the author put a full stop after this and

the reason of this is not clear.

Tuttu and Turi¿

Both of these alleviate ophthalmic diseases and ulcers. Then the prose

order and meaning of the first portion of two hundred and fourth verse is

given through which the medicinal qualities of ‘K¡vima¸¸u’ are mentioned.

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K¡vima¸¸u

It is of ¿¢ta, rough and snigda. It has the mixed taste of madhura and

kaÀ¡ya. Then the prose order and meaning of the second portion of two

hundred and fourth and first portion of the two hundred and sixth verses are

given through which the medicinal qualities of ‘Kanmadam’ are mentioned.

Kanmadam

It is the secretion of the mountains like wax , but contains essence of

gold and silver. It eliminates during Gr¢Àma season from the mountains after

exposure to sunlight. If Kanmada is purified according to the directions

gives in Kalpa, it is a Panacea for all diseases and regulates tridoÀas. The best

Kanmada is of the following qualities having the smell and color of urine of

the cow and having the softness and colour as that of ‘gulgulu’ . After this

the author wrote the second portion of two hundred and six to two hundred and

twelve verses in order. Then the prose order and meanings of the second

portion of the two hundred and sixth verses is given through which the

medicinal qualities of ‘Kann¡ram’ are mentioned.

Kann¡ram

It regulates v¡ta, kapha and alleviates head ache and swelling. Then the

prose order and meanings of the first portion of two hundred and seventh verse

is given through which the medicinal qualities of the ‘Manayola’ are

mentioned.

Manayola

It alleviates kapha and make lean the vitiated flesh. It is of easily

245

spreading in nature. Then the prose order and meaning of the second portion

of the two hundred and seventh verse is given through which the medicinal

qualities of the ‘arit¡ram’ are mentioned.

Arit¡ram

It is of snigdha in nature and mixed with madhura and kaÀ¡ya in taste.

It alleviates sores and toxins in the body. Then the prose order and meaning of

the first portion of the two hundred and eighth verse is given through which

the medicinal qualities of ‘Nellikka gandhakam’ are given.

Nellikka Gandhakam

It is good for the treatment of scabies in the head and sores. Here the

author wrote in Malayalam word t¡liyil instead of talayil73.Then the prose

order and meaning of the second portion of the two hundred and eighth verse

and first portion of the two hundred and ninth verses are given through

which the medicinal qualities of ‘Rasam’ are mentioned.

Rasam

It has immense virtues and when used in combination with other

medicines and wisely practiced with Bhasma and Sind£ra, it alleviates Jvara ,

ku˦ham and sores. Then the prose order and meaning of the second portion of

two hundred and ninth verse is given through which the medicinal qualities of

the ‘C¡yilyam’ are mentioned.

C¡yilyam

It is good for treating the sores, gunma and Sannip¡tajvara. Then the

prose order and meaning of the two hundred and tenth verse is given

246

through which the medicinal qualities of ‘M¡kkirakkallu and Aµjanakkallu’

are mentioned.

M¡kkirakkallu and Aµjanakkallu

Both of these are of mixed with madhura and kaÀ¡ya in taste and ¿¢ta in

nature. These also leans the vitiated flesh and cures raktapitta, toxins,

vomiting , burps and increases the power of the eyes. Then the prose order and

meaning of the first portion of the two hundred and eleventh verse is given

through which the medicinal qualities of the ‘Sahasravedi’ are mentioned.

Sahasravedi

It alleviates Atis¡ra and raktav¡ta. Then the prose order and meaning of

the second portion of two hundred and eleventh verse is given through which

the medicinal qualities of ‘Abhram’ are mentioned.

Abhram

If it is purified, especially by spu¶ap¡ka is of ¿¢ta in nature and

alleviates various types of diabetics. Then the prose order and meaning of the

first portion of the two hundred and twelfth verse is given through which the

medicinal qualities of ‘R£¿ik¡nta and Ayask¡nta’ are mentioned.

R£¿ik¡nta and Ayask¡nta

Both of these cure gunma, abdominal pain, Mahodara and swelling of

abdomen. Then the prose order and meanings of the second portion of the two

hundred and twelfth verse is given through which the medicinal qualities of

the ‘Pur¡¸aki¶¶am’ are mentioned.

247

Pur¡¸aki¶¶am

It is good for the treatment of pitta, k¡mila, kuÀ¶ha and Ar¿as. Then the

author wrote the verses from two hundred and thirteenth to first portion of

the two hundred and eighteenth verses in order. Then the prose order and

meanings of the two hundred and thirteenth verse is given through which the

medicinal qualities of ‘Urukk’ are mentioned.

Urukk

It is of ¿¢ta in nature and having the mixed taste with tikta and kaÀ¡ya.

It is good for eyes and leans the vitiated flesh. It furiates the v¡ta and

alleviate swellings. It also regulates pitta and kapha and kills pin worms. Then

the prose order and meanings of two hundred and fourteenth verse is given

through which the medicinal qualities of the ‘K¡r¢yam’ are mentioned.

K¡r¢yam

It alleviates diabetics, medas, v¡yu, p¡¸·u and sores. It is also good for

eyes. Then the prose order and meaning of the first portion of two hundred and

fifteenth verse is given through which the medicinal qualities of the ‘N¡kam’

are mentioned.

N¡kam

It alleviates gulma and swelling. Then the prose order and meaning of

the second p¡das of the second portion of two hundred and fifteenth verse is

given through which the medicinal qualities of ‘Casr¡koti’ are mentioned.

Casr¡

It is of the same qualities as that of the former. Then the prose order and

248

meaning of the second portion of the two hundred and fifteenth verse is given

through which the medicinal qualities of ‘O¶’ are mentioned.

O¶

It is of r£kÀa in nature and tikta in taste. It is having the qualities of the

leaning the flesh and regulating pitta and kapha. Then the prose order and

meaning of the first portion of two hundred and sixteenth verse is given

through which the medicinal qualities of the Copper are mentioned.

Copper

It is of ka¶u in taste after digestion and ¿¢ta in nature. It regulates

kapha and v¡ta. Then the prose order and meaning of the second portion of

two hnundred and sixteenth verse is given through which the medicinal

qualities of Silver are mentioned.

Silver

It is madhura in taste after digestion and make lean the flesh. It also

regulates v¡ta and pitta. Then the prose order and meanings of the two

hundred and seventeenth verse is given through which the medicinal qualities

of ‘Svar¸a’ are mentioned.

Gold

It is good for making one fat and snigda in nature. It is madhura in

taste and ¿¢ta in nature after digestion and removes toxins. It regulates v¡ta,

pitta and kapha, having kaÀ¡yarasa and increases all dh¡tus. Here it is to be

noted that instead of ‘ ¿¢tam¡yi’ the author wrote Tam¡yi, which may be lapse

on the part of author. The corresponding Sanskrit word in the Ms is

249

¿¢ta74.Then the prose order and meaning of the first portion of the two hundred

and eighteenth verse is given through which the medicinal qualities of the

‘Spha¶ikam' are mentioned.

Spha¶ikam

It is of ¿¢ta and vy¡pana in nature and madhura in taste. It is good for

eyes and make the flesh lean. After this the author put a full stop and then

after he wrote the second portion of the two hundred and eighteenth to two

hundred and twenty fourth verses are given in order. Then the prose order and

meaning of the first portion of the two hundred and eighteenth to two hundred

and twentieth verses are given through which the medicinal qualities of the

Navaratnas are mentioned.

Navaratnas

All of these nine gems are mixed with the taste of kaÀ¡ya and madhura,

good for eyes and having the nature of Vy¡pana¿¢la. It is also good for

Vilekhana and having ¿¢ta in nature. All of these eliminate every types of

sins and capable of attracting wealth. Here the author specially mentioned

about the relation between Nine gems and Nine devatas which begins with

S£rya75. Then the prose order and meaning of two hundred and twenty first

and two hundred and twenty second verse are given through which the

medicinal qualities of the ‘Da¿apuÀpam’ are mentioned.

Da¿apuÀpa

The following ten flowers are named as Da¿apuÀpas - ViÀ¸ukr¡nti,

Nilappana, P£v¡mkuruntal, Kanju¸¸i, Muyalcevi, Karuka, Ulinja, Tirut¡li,

250

Cer£la and Mukkutti. All of these are good for eliminating sins and

attracting wealth . They are auspicious in nature and capable of removing

the psychic disorders in children. They also heal sores and alleviate Jvara

caused by tridoÀas. Then the prose order and meaning of the two hundred and

twenty third verse is given through which the medicinal qualities of the

‘Valiyapaµcam£lam’ are mentioned.

Valiya Paµcam£lam

The Valiya Paµcam£la consists of the following roots k£vala, kumpila,

mutta, p¡tiri and palakappayy¡ni. They are mixed with kaÀ¡ya and tikta in

taste and uÀ¸a in nature and regulates kapha and v¡ta. Then the prose order

and meaning of the two hundred and twenty fourth verse is given through

which the medicinal qualities of ‘Ceriyapaµcam£lam’ are mentioned.

Ceriya Paµcam£lam

This consists of the roots of the following herbs-Karuttacu¸¶a,

Veluttacu¸¶a , Orila, M£vila and Øeriµµil. They are madhura in taste after

digestion and having optimum ¿¢ta and uÀ¸a nature and eradicate all types of

doÀas. After this verse the author wrote two hundred and twenty fifth to

two hundred and thirtieth verses in order. Then the prose order and meanings

of the first portion of two hundred and twenty fifth verse is given through

which the medicinal qualities of ‘Da¿am£lam’ are mentioned.

Da¿am£lam

Da¿am£la consists of all of the two above. This is good for regulating

tridoÀas. Then the prose order and meaning of the second portion of two

251

hundred and twenty fifth verse is given through which the medicinal qualities

of the ‘Madhyamam Paµcam£lam’ are mentioned.

Madhyamam Paµcam£lam

This consists of the roots of the following - Kurunto¶¶i, taviz½hama,

Ëva¸akk, K¡¶¶u½unnu and K¡¶¶upayar. This regulates v¡ta and kapha and

does not create excess pitta. It is a good purgative. Then the prose order and

meaning of the two hundred and twenty sixth verse and first portion of the two

hundred and twenty seventh verses are given through which the medicinal

qualities of the ‘ J¢vana Paµcam£lam’ are mentioned.

J¢vana Paµcam£lam

This consisits of the following roots. áatavari Kizha´gu, Koval Ki½a´u,

˶akotiyan Ki½a´´, C¢vakam and E¶avakam. This is good for eyes and

increases the production of semen and regulates v¡yu and pitta. Then the

prose order and meaning of the second portion of two hundred and

twenty seventh verse is given through the medicinal qualities of the

‘T¤¸apaµcam£lam’ are furnished.

T¤¸apaµcam£lam

This consists of Darbha, Ëttudarbha, Sugarcane, Ama and Varinellu.

This is good for regulating pitta. Then the prose order and meaning of two

hundred and twenty eighth verse is given through which the medicinal

qualities of ‘paµcapaµcam£lam’ are furnished.

Paµcapaµcam£lam

All of these five paµcam£las mentioned above combined together is

252

known as ‘paµcapaµcam£la’ . It cures the diseases like burp, k¡sa, jvara,

¿v¡sa, and kÀaya, which are caused by vitiated tridoÀas. It is also good for the

physical vigor. Then the prose order and the meanings of two hundred and

twenty ninth verse is given through which the medicinal qualities of

‘Paµc¡m½am’ are mentioned.

Paµc¡m½am

This consists of Cerumulpanaccam, Ko¶ampu½i, Øeriµµ¡mpu½i,

V¡½ampu½i, Ampa½am. This cures v¡ta, swelling and Mahodara. Then the prose

order and meanings of the two hundred and thirtieth verse is given through

which the medicinal qualities of the ‘Trika¶u’ are furnished.

Trika¶u

It consists of pepper, dried ginger and Tippali. It alleviates obesity,

improper digestion , áv¡sa, cough, Perukk¡l76 and P¢nasa. Then the author

wrote two hundred and thirty one to first portion of two hundred and thirty

sixth verses in order. Then the prose order and meaning of two hundred and

thirty first verse is given through which the medicinal qualities of

‘Paµcakolam’ are mentioned.

Paµcakolam

This consists of K¡¶¶umu½ak, K¡¶¶utippali, Ko¶uveli and Dried Ginger.

Here the name of Tippali is seen to be missing77 . This increases the digestive

fire, alleviate p¢nasa , mahodara and gulma. Then the prose order and

meanings of the first p¡da of the first portion of two hundred and thirty second

verse is given through which the medicinal qualities of the ‘âa¶palam’ are

mentioned.

253

âa¶palam

Paµcakola combined with Induppu is known as âa¶palam. This

regulates v¡tas, kapha, and alleviates jvara. Then the prose order and meaning

of the second portion of two hundred and thirty second verse and first portion

of the two hundred and thirty third verses are given through which the

medicinal qualities of the ‘Trij¡ta’ and ‘Caturj¡ta’ are mentioned.

Trij¡tam and Caturj¡tam

Elava´´am , Paccila, and Elattari combined together is known as

Trij¡tam. If N¡gapp£ is also added with this it is known as Caturj¡tam. Both

of these are having the nature of T¢kÀ¸a, UÀ¸a R£ksha and D¢pana. It also

enhances the taste and furiates the pitta.Here there are some differences in

the numbering of verses in Ms compared to PV. There is only one portion for

two hundred and thirty fourth verse in Ms. The missing portion here is seen as

the first portion of two hundred and thirty fifth verse which contains three

portion. Then the prose order and meaning of the second portion of the two

hundred and thirty third verse and seconds portion of the two hundred and

thirty four verses are given through which the medicinal qualities of the six

types of rices are furnished.

Six types of Rices

Karpokilari, Kottamp¡layari, Vi½¡lari, Ko¶akap¡la ari, Elattari and

Cerupunnari are the six types of rices, having the power to regulate tridoÀas.

Then the prose order and meanings of the frist portion of two hundred and

thirty fourth verse and first portion of the two hundred and thirty fifth

verses are given through which the general qualities of medicines are

254

described. Here it is to be noted that after verifying the prose order and

meanings in the Ms are an intermingled in the last portion. After this the

author has given the prose order and meaning of the second portion of the

two hundred and thirty fifth verse and the first portion of the two hundred and

thirty sixth verse are mentioned. This is seen in the PV as the two hundred

and thirty fifth verse. Then the author has explained it in his own words as

follows. Some of the medicines alleviate diseases individually and some

combinedly which is denoted with the word k¡ra. Some medicines are

prepared with the refined processing methods for effective cure of diseases.

Due to the fear of the elaboration of the work, the dosages are not prescribed

individually. Here the author adds that the word ‘atra’which denotes the

directions given Cikitsit¡dhy¡ya. After this the second portion of the two

hundred and thirty sixth verse to the first portion of the two hundred and

fortieth verses are given. Then the prose order and the meaning of the

second porion of two hundred and thirty sixth verses are given, which

mentions about ‘Abhram’ and related medicines.

Abhram

Abhram and related medicines in the form of bhasma and Sindh£ra

are very effective for the treatment according to their change in form. After

this the author gives the prose order and meaning of the two hundred and

thirty seventh verse which deals with v¡ta. Here author adds that after

observing the qualities and effectiveness of medicinal materials like

sahacaram£la etc. one should infer and evaluate and prescribe the medicines

to cure jvara. Then prose order and meaning of the first portion of the two

255

hundred and thirty eighth verse is given through which qualities of

‘âa·rasam.’

âa·rasam

Madhura, am½a, ka¶u, kaÀ¡ya, lava¸a and tikta are the âa·rasas. It

deserves to note that the author mentioned only ‘ rpp’ in the place of

cavarpp78. After this the prose order and meanings of the second portion of the

two hundred and thirty eighth verse and first portion of the two hundred and

thirty ninth verses are given through which the âa·rasas are described

elaborately.

General qualities of âa·rasas

The first three among âa·rasas prevent v¡ta, tikta, ka¶u, kaÀ¡ya and

prevents kapha. kaÀ¡ya, tikta and madhura prevents pitta. The author adds that

the first three produces kapha, last three v¡ta and ka¶u, am½a and lava¸a

produces pitta. After this the prose order and meaning of the second portion of

two hundred and thirty ninth verse is given through which the influence of

uÀ¸a , ¿¢ta on tridoÀ¡s. á¢ta alleviates pitta, and uÀ¸a alleviates v¡ta and kapha.

Here it is to be informed that ¿¢ta creates v¡ta and kapha and uÀ¸a creates

pitta. Like this t¢kÀ¸a gandha furiates v¡ta and fragrant alleviates v¡ta. Then

the author further adds that this is same in the case of ¿abdha and spar¿a.

After this the prose order and meaning of the first portion of the two hundred

and fortieth verse is given. It deals with intelligence and its depth ; ‘Yukthi

Gourava’ .The exercises udvartana and sn¡na etc. done according to the

strength of each individual alleviates v¡ta, pitta and kapha. Here the author

256

adds that the word Yuktisevita is used to aware the ill effects of improper

usage and some doÀas are even changed in to gu¸as due to their proper usage.

After this the second portion of the two hundred and fortieth verse ,

two hundred and forty first verse and half portion of unnumbered verse are

also seen. Then the author has written the sentence -‘ iti’ H¤dayapriye

OuÀadhakalpam n¡ma Trit¢yodhy¡ya and put a full stop. Here once again the

author warns about the logical usage of medicines. After this the prose order

and meaning of the second portion of the two hundred and fortieth verse is

given which deals with ‘Sarva viÀa’ .

SarvaviÀa

If the herbs like mettonni and va¶man¡bhi etc are used wisely and

logically the diseases like Sannip¡dodaram, Sannip¡dajvaram are cured and

gets the life. Then prose order and meanings of the first portion of two

hundred and forty first verse is given through which various pad¡rthas are

explained. There is nothing in the universe devoid of any v¢rya or gu¸a so

everything can be used as medicine. It used logically. Then the prose order

and meanings of two hundred and forty first verse and the unnumbered portion

is given through which the general qualifications and deeds of vaidyas are

explained.

Qualifications of a Vaidya

After knowing the regular diet and other deeds of the patient a vaidya

should infer the stage and nature of diseases, through the science of

medicine, directions of Ëcarya and his own experience and prescribe the

medicines suitable to the patient. After this explanation of the author put a

257

full stop and wrote ‘ iti H¤dayapriye OuÀadhakalpam n¡ma Trit¢yodhy¡ya’

further he put a full stop. It can be generally observed that the author

committed some mistakes while numbering the verses here and there.

258

End Notes

1) Nerve block

2) Unnecessar fats

3) Apply

4) After describing the general qualities the special qualities are mentioned seperately

5) 1/3/4 Ms Ed

6) A lot of heart in the body

7) 1/3/6 Ms Ed

8) Here ents the ¿imbidh¡nyaÅ

9) 1/3/13 Ms Ed

10) Abdominal lumb

11) 1/3/13 Ms Ed

12) Kidney stone

13) Ophthalmic diseases.

14) Urial obstructions

15) Rheumatic problems

16) 1/3/23 Ms Ed

17) Interview with Dr. Vishnudas , BAMS

18) 1/3/26 Ms Ed

19) 1/3/27 Ms Ed

20) Jaundice and diarrhea

21) Colic pain

22) Burp, Bronchial Asthma, Tasteless condition

259

23) Tuberculosis

24) Cancer

25) Base

26) Stomach pain

27) 1/3/34 Ms Ed

28) 1/3/38 Ms Ed

29) Clap

30) Sanskrit- Malayalam dictionary , Kanippayyur , p. 19

31) 1/3/44Ms Ed

32) 1/3/45 Ms Ed

33) 1/3/46 Ms Ed

34) 1/3/50 Ms Ed

35) Quality of sound

36) This is include here because they belong to lat¡varga.

37) Head region

38) Proportion

39) 1/3/67 Ms Ed

40) 1/3/68 Ms Ed

41) Lower abdomen pain

42) 1/3/75 Ms Ed

43) 1/3/79 Ms Ed

44) 1/3/81 Ms Ed

45) 1/3/83 Ms Ed

260

46) Gas trouble in lower abdomen

47) Easily spreading

48) Going to describe in detail

49) Caused due to vitiation of kapha

50) Hernia

51) 1/3/96 Ms Ed

52) Sanskrit- Malayalam dictionary , Kanippayyur , p. 527

53) 1/3/99 Ms Ed

54) Indigestion caused due to increases of v¡ta

55) 1/3/112 Ms Ed

56) 1/3/116 Ms Ed

57) 1/3/119-121 Ms Ed

58) Erumaka½½i

59)1/3/132 Ms Ed

60) Phychic disorder

61) 1/3/134 Ms Ed

62) Rhinorrhoea

63) Pride

64) Hunger pain

65) Rheumatic Fever

66) 1/3/156 Ms Ed

67) 1/3/161 Ms Ed

68) 1/3/177 PV

261

69) 1/3/188 Ms Ed

70) YavakÀ¡ro v¡takaphagulm¡r¿o ja¶har¡paÅ

71) 1/3/193 Ms Ed

72) 1/3/200 PV

73) 1/3/208 Ms Ed

74) 1/3/217 Ms Ed

75) M¡¸ikyam dinan¡yakasya ¿a¿ino mukt¡s¤jo vidrumam prokt¡ g¡ru·amindujasya tu guroÅ sy¡t puÀyar¡g¡hvayam vajram n¡ma b¤gordin¡dhipatiputrasyendran¢lam punaÅ gomedh¡khyamah¢¿varasya ¿ikhino vai·h£ryam sm¤tam Sun – Rudra, Moon – Durga, Mars – Subrahmanya, Mercury – vishnu, Jupiter – Brahma, Venus – Lakshmi, Saturn – Yaman, Rahu – Snake , Ketu – Mayadevi 76) Elephantaisis

77) 1/3/231 Ms Ed

78) 1/3/238 Ms Ed

262

Chapter IV - Ëh¡r¡dikalpa

The fourth chapter named ¡h¡r¡di kalpam is the prathama k¡¸·am of

H¤dayapriy¡ commentary. After writing the verses from one to five , the

author gives the prose order and the meanings of the first verse, through which

fourteen types of Vegas are mentioned.

14 Types of Vegas

They are flatus, faeces, urine, sneeze, thirst, hunger, sleep, cough,

heavy breathing on exertion , yarning, tears , vomiting and seminal discharge.

It is advised that these natural urges should not be suppressed and treatments

for complication caused due to the suppression of natural urges are mentioned.

Then the author gives the prose order and meaning of the second verse

through which treatment for complications due to the suppression of

natural urges are mentioned.

1) Malam£trarodham

The suppression of faeces, urine and adhov¡yu causes gulmavy¡dhi

udavartam pain in v¤À¸odara1 weakness of sense organs, cessation of faeces,

adhov¡yu and urine and several other complications like Ap¡nav¡yukopa.

Then the prose order and the meaning of the first portion of third verse is

given through which the ill effects of sleeplessness are mentioned.

2) Nidra

The suppression of sleep causes heaviness of eyes, lassitude and

yawning and tarka. Then the prose order and the meanings of second portion

of third verse is given through which the ill effects of suppression of semen

are explained.

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3) áuk½a

Due to the suppression of semen causes pain in genital area, swelling

and fever. Then the prose order and meaning of fourth verse is given through

which nine types of vegas and their complications are narrated.

Nine types of Vegas

Due to the suppression of nine types of vegas namely belching,

sneezing, thirst , hunger , cough, breathing trouble yawning, tears and

vomiting causes complications like heart diseases , stiffness of manva

nerves, lose of appetite, giddiness, head ache and weakness of sense organs.

The author further adds that by using the word pramukha, the intention is to

give much importance to the pain here and there , cough, breathing trouble

and languor also. Here it is to be noted that the word vegeÀu seen in the prose

order is missed in the verse2. Then prose order and meaning of the fifth verse

is given through which the vitiation of v¡ta is mentioned.

Vitiation of V¡ta

Due to the suppression of any of these natural urges, causes vitiation

of v¡ta. It is recommended to alleviate this condition through the treatment

of abhya´ga, avag¡hana and snehap¡na. Here it is to be noted that the

author used the word styambhyam for abhya´ga and g¡vah¡h¡di for

avag¡hanadi3. After these the author wrote six to nine verses are written in

order. Then the author explains in his own words ‘ iprak¡ram

s¡m¡nyacikitsaye paraµji¶¶u vi¿eÀa cikitsaye parayunnu’ 4. Then the prose

order and meanings of the first three p¡das of sixth verse is given through

which remedies for the complications coming out of suppressions of faeces ,

sleep and semen are explained.

264

Measures to address the complications of obstruction of Faeces ,

Sleep and áuk½a

In the case of obstruction of faeces, purgation should be done by

using vasti or vartti or virecana5. In the case of obstruction of sleep, sound

sleep is advised. Sexual intercourse with woman is advised in the case of

obstruction of ¿uk½a. Here the author adds that the word ‘Ca’ is used here to

include sneezing etc and that can be pacified through s£ry¡valokana etc. Then

the prose order and meaning of rest portion of sixth and first portion of

seventh verses are given through which the importance of various types of

treatments are explained.

Remedial Measures

If the tasteless condition and Gulma exists even after the veg¡rodha6

the above said measures should be done wise fully. Then the author wrote

in his own words – ini dharikke¸¶unna vega´gale parayunnu7. Then the

prose order and meaning of the second portion of seventh verse and first

portion of the eighth verse are explained through which the deeds that

should be followed to attain glory.

It is directed that one who wishes to attain glory in this world and other

world should abstain from the following things.

1) Over indulgence in sensual pleasures

2) Greediness

3) Enmity

4) Jealousy

5) Competition and

265

6) Lust towards women

Author further adds that by using the word ‘¡di’ the psychic factors like

aha´k¡ra etc are intended. If they are not suppressed they may cause

disorders like jvara. Then he wrote the sentence- ‘ Itinnu auÀadhatte

parayunnu.’ 8 Then the prose order and meanings of the second portion of

eighth verse is given through which medicines for above said conditions

are explained.

OuÀadhas

Discriminations of good and bad, discrimination of ideal and non ideal,

courage, firmness to accept ideal things and to reject non ideal things, Life

which is associated with bodily miseries and soul are the factors to

alleviate. The word ¡di here intended the time and place also in the above

category. After this author gives a verse to attest the above said matters.

kaÅ k¡laÅ k¡ni mitr¡¸i

ko de¿aÅ kaÅ vyay¡gamau

ka¿c¡ham k¡catu

ma¿aktiricintyam muhur muhuhu9

According to the author knowledge of these things is known as ¡tm¡di

vijµ¡nam and these knowledge is good medicine for diseases like lobham

etc. Then the author give the prose order and the meanings of the first

portion of the ninth verse through different types of foods which are having

good and bad qualities are explained. Then the second portion of ninth

verse to first portion of fourteenth verses are given in order. Then the prose

order and meanings of the second portion of ninth verse is given through

which the author mentioned about ma¸·apeya10. Then prose order and the

266

meaning of tenth and first portion of eleventh verses are given through

which the nature and qualities of ma¸·apeya are mentioned.

Ma¸·apeya .

It is advisable to all types of patients suffering from fatigue due to their

prolonged illness, regulates the movements of v¡yu, quenches thirst, removes

tiredness and alleviates the doÀas remaining after vamana, virecana etc. It helps

to digests food and improves the quality of saptadh¡tus and make firmness to

the channels and the increases the digestive capacity. Then the prose order and

meaning of the second portion of eleventh verse and first portion of twelfth

verse are given through which the treatments of Peya are mentioned.

Peya

Peya is ideal for body, relieves exhaustion due to hunger and thirst

and cures diseases like, gulma and jvara and corrects movements v¡t¡di

doÀas. Here it is to be noted that the author wrote Pesa instead Peya11. Then

the prose order and the meaning of the second portion of twelfth verse and

first portion of thirteenth verses are given through which the characteristics

of Vilepi are mentioned.

Vilepi

Vilepi is which holds faeces, good for heart , relieves thirst, and

increases appetite. It is also ideal for those who suffering from ulcers and

eye diseases, those who undergone vamana and virecana therapies, those

who were weak and who has ‘Snehap¡nam’ 12. Then the author gives prose

order and meanings of the second portion of thirteenth verse and first portion

of fourteenth verses through which two types of odanas are mentioned.

267

Two types of Odanas

Odana is said to be of two types as laghu and guru depending upon

their process of making and form. The odana possessing the quality of laghu is

good for pakva atis¡ra, k¡sa and diseases caused by kapha. Guru odana gives

firmness to body and power to do activities and advisable those who have

proper digestive power. Then the author has put a full stop and further wrote

the second portion of fourteenth verse to eighteenth verses in order. It is to

be noted that the author didn’ t put number for eighteenth verse. Then the

prose order and meanings of the second portion of fourteenth verse is given

through which the qualities of odana13 prepared with fried and medicated

rice are mentioned. Rice prepared with fried grains and with the decoction of

ko¶uveli is laghu in nature. Then the prose order and meanings of the first

portion of fifteenth verse is given through which preparation of medicated

rice is mentioned.

Medicated rice

Rice prepared with milk and , meat is of guru in nature. The author

adds that the ¡di¿abda intends to include the p¡lmutukk etc in this group.

It may be noted that author wrote the word sa´galu¶eyum instead of

m¡msa´´a½u¶eyum14. Then the prose order and meaning of the second

portion of the fifteenth verse is given through which rice of rakta¿ali and

yavakam are mentioned. Every dravya differs each other due to their laghutva

and gurutva natures.

Rakta¿¡li and Yavaka

Rakta¿¡li is easy to digest due its laghu in nature. Rice of Yavakam is

guru in nature. The nature of Rakta¿¡li depends upon its kriy¡sbheda and it is

268

said that Rakta¿¡li is guru in nature if it is less cooked or over cooked. It is

also explained that Yavaka etc become laghu cooked after frying. Though

meat is guru in nature it became laghu when fried by piercing in a pan.

Though yavak¡nna is guru in nature but it will became laghu in nature when

processed with milk. If Rakta¿¡li is consumed in over dose it will difficult to

digest and if yavakam is consumed lesser in quantity it is easy to digest.

Yavaka will become laghu in nature, in Hemanta ¤tu due to the increment of

digestive fire. Like this Yavakam of J¡ngala type will become laghu due to

the affect of place . á¡li grows in An£pa type of place is guru. Here it is to be

noted that the author wrote l¡ly¡di instead of ¿aly¡di15. Then the prose order

and meanings of the first portion of the sixteenth verse is given through

which qualities of l¡ja are mentioned.

L¡ja

L¡ja cures kaphacchidi16, atis¡ra, diabetics and medas. It also mitigates

kapha, cough and pitta and increases digestive power. It deserves to note that

the prose order and the meaning of the second portion of sixteenth verse is

not seen in Ms. After this prose order and the meaning of the first portion of

the seventeenth verse is given through which beaten rice is mentioned.

Avil

Beaten rice is guru in nature and provides strength to the body. It also

causes kapha and vi˦ambha. Then the prose order and meanings of the second

portion of seventeenth verse is given through which the qualities of rice

husk are mentioned.

Íman

Rice husk is difficult to digest and causes vi˦ambha. It reduces

269

durm¡msa;17 and is of r£kÀa in nature. Then the prose order and meanings

of the eighteenth verse is given through which the qualities of Ssaktu are

mentioned.

Saktu

Saktu is laghu in nature provides strength to the body. It will remove

hunger, thirst, fatigue and heals wounds. After this the author put a full stop

in the Ms. Then he wrote ninetieth to first portion of the twenty fourth verses

are given. Then the meaning of the first portion of ninetieth verse is given

through which the usage of saktu is mentioned. It is said that Saktu should not

be consumed without mixing in water and prohibited during at nights. It

should be consumed only for reliving hunger and thirst and over

consumption is prohibited. Then the prose order and meaning of the second

portion of ninetieth verse is given through which the characteristics of ‘A¶¡s’

are mentioned.

A¶¡s

They are guru in nature and increases the production of semen and do

b¤mha¸a18 of the body. It causes viÀ¶ambha. Then the prose order and

meaning of the first portion of twentieth verse is given trough which

mentions about ‘M¡msarasa’ . It deserves to note that the author did not put

number to the twentieth verse.

M¡msarasa

Meat soup will increases the b¤mha¸a charecteristic of the body and

give satisfaction to mind. It also increases the production of ¿uk½a, heals

wounds and good for eyes. Then the prose order and the meaning of the

270

second portion of the twentieth verse is given , which mentioned about

Y£Àam.

Y£Àam of Green gram

Y£Àam of Green gram is ideal for those who have undergone the

course of purification treatments like vamana, virecana etc. and for those who

are suffering from vrana heals . It is also good for the patients suffering

from eye diseases and ka´¶haroga. Then the prose order and meaning of the

first portion of twenty first verse is given through which qualities of Y£Àam

of horse gram are described.

Y£Àam of Horse gram

Y£Àam of Horse gram will regulates the downward movement of v¡yu

, cures the diseases named t£ ni and prat£ni. After this the author put a full

stop here and did not put the number for twenty first verse. Further the

author adds that the method of preparation as follows.Take two palams of

dravya and add to two ita´´a½is19 of water. Then boil the water ¼th of it.

Then add ghee, induppu and k¡ya. After filtration. It is good for health and

in the unfiltered condition of it is equal in quality with the s£pam. Then the

prose order and meaning of the second portion of the twenty first verse and

first portion of twenty second verses are given through which the qualities of

black gram are mentioned.

Black Gram

Black Gram will cause for the production of high amount of faeces

and tiredness of the body. It is of r£kÀa in nature and it also cures viÀ¶ambha

and troubles to the eyes. Here it is to be noted that at the meaning part there is

one incomplete word ka—Ppi--- nnatayi --- instead of kÀ¢¸ippikkunnat¡yi20.

271

Then the author wrote about Dal, through the prose order and meanings of the

second portion of twenty second verse. Here by the word ¡di¿abda, the author

intended the different types of foods like va¶a, murukku, do¿a etc. made out of

Dal and it is advised to use the food items like sugar, ghee etc. used according

to the directions given in chapter three. Then the author wrote the prose

order and meaning of the first portion of the twenty third verse through which

the limitations of the contents in the text due to paucity of space is given and

thus different types of annabhedas are not elaborated in this text. It deserves to

note that he did not put the number to this verse. Then he wrote the sentence

in his own words ‘ ini vakabhedam kon¶u gurutva laghutvatte kuranjonnu

parayunnu21’ . Then the prose order and meaning of the second portion of the

twenty third verse and first portion of twenty fourth verses are given, through

which the rice and the preparations of appams made out explained elaborately.

It seems that the word ¡ptav¡n is added to the prose order for the completion

of the meaning22.

Rice

The laghu nature of the rice varies upon the nature of their making

burners. The laghu nature of appams prepared in the burners namely kuk£la,

karparam, bhr¡À¶a, kantuc£½a and a´k¡ram increases respectively in order.

Then the author gives the Malayalam meanings of the following verse. Food

materials prepared by steaming frying pane, vessel kept over oven, backed in

steam backed by placing over burning coal are easily digestible in order.

After author gives malayalam meanings of some words as follows.

kuk£la - umitt¢y

karparam – do¿a ca¶¶i etc.

272

bhr¡À¶a – varavil vekunnat

kantuc£½a – ¡vi pok¡te vekunnat

a´k¡ram – kanal t¢y23

Then the author put a full stop and then wrote ‘ iti krit¡nna varga’ and put a

full stop again. From this we can assume that here ends the anna vargaÅ. Then

the prose order and meanings of the second portion of twenty fourth verse to

twenty seventh verses are given in order. It is to be noted that the author did

not put the number for twenty sixth verse. Further he explains like this in his

own words.‘ Ini bakÀa upayogappedunnat¡ka ko¸tu m¡msavargatte

de¿abhedam ko¸¶u gu¸avip¡kam caiytu curukkattil parayunnu24.’Then the

prose order and meaning of the second portion of twenty fourth verse is given

through which the qualities of fleshes of spotted deer are mentioned. The

author classifies the meats in to eight based on their properties. They are

m¤gas, viÀkiras, prdudas, vile¿aya, prasahas, mah¡m¤gas, jalacaras and lohitas.

1) M¤gam

Compared to other animals deer roam more in the forest for the search

of food so they are called m¡rga¸a and thus m¤ga got that name. By the word

¡di ¿abdha the author intends to include ke½am¡n, e¶¶a¶im¡n , k¤À¸am¤ga,

muyal etc in m¤ga category. Then the prose order and meaning of the first

portion of twenty fifth verse is explained through which the qualities of the

fleshes of birds are explained.

2) ViÀkira

The birds like ceval pakÀi etc use their legs to scratch on grounds to

pick foods and they are called viÀkiras. The word meaning of the word

vikira¸a is given as ‘m¡ntuka’ in Malayalam. The author further adds that by

273

the word ¡di ¿abdha is intended to include ce´´¡li pakÀi, k£tikulukki, mayil,

cakoram, k¡kktampur¡n, ko½i, k¡¶a, k¡¶ayu¶ay¡n, iruv¡c¡ttan, ma¸¸¡tti etc. in

this category. Then the prose order and meaning of the second portion of the

twenty fifth verse is given through which the qualities of the fleshes of

Pratuda are mentioned.

3) Pratuda

Pigeons are called Pratuda because of their eating habits by pecking.

The avayav¡rtha of Pradotam is– kottuka. Due to ¡di ¿abda the birds like

nattu, paµca var¸aki½i, kuyil, kariyila etc are also intended. Then the author

explains the prose order and meanings of the first portion of the twenty sixth

verse which mentioned about reptiles like Vile¿aya etc.

4) Vile¿aya

U·umb25 etc called Vile¿aya because they live in burrows of trees

and earth. Further the author wrote the meanings of some words as follows

Vilam – Guha26

áayikuka – Ki¶akkuka27

By the word ¡di ¿abda the author intended the following creature like

pokk¡ntava½a, p¡mpu, mu½½an28 etc also. Here it is to be noted that the author

used the terms vekk¡ntava½am for pokk¡ntava½a, p¡pa for p¡mpu and

mu½½an for mu½½an panni29. Then he wrote the prose order and meaning of the

second portion of the twenty sixth verse through which the characteristics of

Prasahas are mentioned.

5) Prasahas

Animals like cow and some birds have the habit of eating their food

by drawing and thus they are called Prasahas. He further gives the Malayalam

274

meaning of Prasahanam separately as prasahana – valikkuka30. Due to ¡di

¿abdha animals like ka½uta, kutira, o¶¶akam, puli , m¡rj¡ran, cenn¡ya, eli

birds like parunt, k¡kka, erian, µj¡ra, ka½ukan31 are also intended. It is to be

noted that the author used the word parant instead of parunt . Erian instead of

erl¡¶an , ka½uvan instead of Ka½ukan32. Then the prose order and the meaning

of the first portion of the twenty seventh verse is given through which

animals like ‘Mah¡m¤gas’ etc are explained.

6) Mah¡m¤gas

Animals like bears are named as Mah¡m¤gas because they cause

fear in other animals by their wild power. By the word ¡di ¿abda pott ,

kalam¡n, va¿ad¡n and ¡na33 etc. are also intended. It is to be noted that the

author used the Malayalam word ka¶am¡n instead of kalam¡n in

Malayalam.34 Then the prose order and meaning of the second portion of

twenty seventh verse is given through which birds like Jalacaras etc are

mentioned.

7) Jalacaras

Ku½ako½i etc are known as Jalacaras because they waded through water

bodies. By the word ¡di ¿abda, birds like kokku (crane) ponm¡n

( king fisher) n¢rk¡kka , cakrav¡ka, ve½½ipakÀi, era¸·a, t¡r¡vu35 ( duck) are

also included. After this the author put a full stop and wrote the verses from

twenty eighth to the first portion of thirty first verses in order. Then prose

order and meaning of the first portion of twenty eighth verse is given through

which various types of fishes are mentioned.

8) Lohitam

They got this name matsya because they are born in water. Further

275

author gives the Malayalam meanings of one fishes as follows

lohitam – ce´kavari m¢n36

Due to the word pramukha fishes like cemm¢n, karim¢n , arakan, var¡l,

cermeen, c¡la, v¡la, candrakam , makara m¢n, µan¶u, µjamaµika, ¡ma, ¿a´ku

, ka½un¡ya, c¢nka¸¸I, mutala etc are also intended. Then the author wrote

prose order and meaning of the second portion of twenty eighth verse through

which eight types of above mentioned meats are summarized. Further

author wrote the prose order and meaning of the first portion of twenty ninth

verse through which these eight types of m¡msam are grouped to three

based on the land of their origin.

J¡´galam

Among these eight types the first three namely m¤gas , viÀkira and

praduda are known as J¡ngala because they live in J¡ngala type of land.

Ën£pam

The last three namely mah¡m¤gam , jalacaram and matsyam are

known as ¡n£pas because they live in ¡n£pa de¿am.

S¡dh¡ra¸am

The remaining two namely vile¿aya and prasaha are named as

s¡dh¡ra¸a because they occur in all types of lands. After this the author

wrote in his own words like this. He is going to explain the medicinal qualities

of above three types. Then the prose order and meanings of the second portion

of twenty ninth verse and first portion of thirtieth verses are explained

together.

J¡´galam

J¡´gala meat causes constipation and is of ¿¢ta in nature and is cold in

276

potency. It is good for Sannip¡ta caused by the increment of pitta kopa,

moderate increment of v¡ta and mild increment of kapha. It is a good

remedy for sannip¡tajvara caused by high pittakopa , medium v¡takopa and

low kaphakopa. After this the author wrote in his own words that it is said

that in sa´graha that J¡´gala m¡msas is kaÀ¡ya and madhura in taste. Then

the author wrote the Malayalam word ‘desasraya’ instead of de¿¡¿raya and

s¡d¡ra´gal instead of s¡d¡ra¸a´gal37.

An£pam

As an£pa de¿a has opposite properties of J¡ngala de¿a an£pa m¡msa

has opposite to the properties of J¡ngala m¡msa and for the s¡dh¡ra¸a

m¡msa shows properties of both J¡ngala and an£pa. Further author wrote

special properties of meat which are more useful in treatment. After this prose

order and meaning of the second portion of thirtieth verse is explained

through which the medicinal qualities of flesh of rabbit are explained.

Rabbit Meat

Meat of rabbit increases digestive power and is ka¶u in taste after

digestion. It is cold and r£kÀa in nature and holds mala. Then the author

wrote in his own words that the gr¡hitva and ¿¢tatva can be assumed from the

place of their origin like J¡´gala. It is also stated that the flesh of rabbit is good

for curing sannip¡tajvara caused by high kapha , medium pitta and low v¡ta.

He concludes this portion by saying that one should assume the qualities of

other types by logical thinking. Then the prose order and meanings of the

first portion of thirty first verses is given through which meat of peacock is

explained.

277

Peacock Meat

Generally meat of peacock is not advisable to eat , but it is good for

those who have hearing impaired, lack of clarity in voice, poor eyesight and

lack of youth fullness. Further second portion of thirty first verse to thirty

fifth verses are written in order. Then the prose order and meaning of the

first p¡da of thirty first verse is given through which flesh of k¡¶¶uko¶i is

mentioned.

Meat of Wild fowl

Meat of wild fowl is similar in properties with that of peacock and

specially an aphrodisiac. It is to be noted that the author wrote writing

‘mayilinele’ instead of ‘mayiline’ pole38.Then the rest of portion of thirty

first verse is given through which may be a l¡pse domesticated fowl is

explained.

Meat of Domesticated fowl

Meat of domesticated fowl increases kapha and guru in nature than

that of wild fowl. Then the prose order and meaning of the first portion of

thirty second verse is given through which meat of goat is mentioned.

Meat of Goat

Meat of goat is not ati¿¢ta, atiguru and atisnigdha. Due to the optimum

nature of the above goat flesh never causes the vitiation of doÀas. Then the

prose order and meaning of the second portion of thirty second verse is

given through which the meat of buffalo is explained.

Buffalo Meat

Meat of buffalo is uÀ¸a and guru in nature and causes sleep. It also

provides strength and stoutness to the body. Then the prose order and meaning

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of first portion of thirty third verse is given through which the meat of pig

is mentioned.

Pig Meat

Pig meat is similar to that of buffalo and enhances taste. It also

increases pitta and kapha. The author further adds that the word var¡ha also

include pork meat even though it is lesser in quality. Then the prose order

and meanings of the second portion of thirty third verse is given through

which different types of fishes are mentioned.

Fishes

Generally fishes increase kapha and it is said that they are also

v¡tahara. Among fishes cemmeen is said to be increases t¤doÀas. Then the

prose order and meaning of first portion of thirty fourth verse is given

through which properties of edible meat are explained.

Edible Flesh

Flesh of animals which have just killed and from which bones and

waste, materials are removed and that of young animals are recommended

as food. Then the prose order and meanings of second portion of thirty fourth

verse is given through which types of meat which are, not advisable for

edible purpose are mentioned.

Types of Meat that should be avoided

Flesh of dead animals which are too emaciated and having bad

smell, which are died due to disease, water and poison etc. should not be

used as food. It is to be noted that here the author wrote the sentence t¡ne

ttanne certtatayi instead of t¡ne ttanne cattatayi39. After this the author

put a full stop and he wrote in his own words. ‘ Ini ann¡dikalkku

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viÀasambandham vann¡l ariv¡nulla lakÀa¸atte parayunnu.’ 40 Then the prose

order and meaning of thirty fifth verse is given through which methods

to distinguish food contaminated with poison are mentioned.

Signs of Poisoned foods

1) Rice contaminated with poison become thick, seems to be like old even if

it is new, which resembles the color of neck of peacock, produces vapor and

devoid of natural color and smell. After this the author put a full stop and

verses from thirty sixth to forty first are written in order. Then the prose order

and meaning of first portion of thirty sixth verse is given through which

poisoned side dishes are mentioned.

2) Side dishes contaminated with poison will dry up quickly and black

foams are seen on surface. Then the prose order and meaning of the second

portion of thirty sixth verse is given through which continuation of above

matters are mentioned.

3) Dishes contaminated with poison will not show deform and clear

reflection of images and some times it may not show reflections. Then the

prose order and meaning of the thirty seventh verse is given through which

methods to distinguish poisoned vegetables are mentioned.

Features of Poisoned vegetables

Unripe fruits looked like as ripened due to boiling, and ripened fruits

looked as decayed. Soft and hard fruits undergo change to their opposite

qualities. Then the prose order and meaning of the first portion of thirty

eighth verse is given through which methods to distinguish poisoned oil

and butter milk are given.

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Methods to Distinguish poisoned Oil and Butter Milk

Oil and butter milk will show loose in consistency and appear lines

on their surface other than their original color. Then the prose order and

meaning of the second portion of thirty eighth verse is given through which

food substances that should be never used are explained. Then the author

explains that the food materials that even unable to use by flies, crow,

cats and that cause fainting and disturbances to eyes, will never be

consumed. After this author wrote in his own words – ‘ Iniyum curukki

s¡m¡nyalakÀa¸atte parayunnu41’ Again prose order and meaning of the first

portion of thirty ninth verse is given through which the common features

to distinguish contaminated foods of various types are mentioned.

S¡m¡nya LakÀa¸a of Contaminated Foods

The common features of food materials like basic color and smell

changes extremely due to contemned with poisons. Then the prose order

and meaning of the second portion of thirty ninth verse is given through

which author explains that wise people should avoid the poisoned food

by observing their features. The wise people should identify features of

poisoned food and destroy them quickly to avoid any harm to people and

animals. After this the author wrote this ‘viÀasamparkkamun¶¡yalatte

upadravatteyum pratikriyayeyum parayunnnu’ 42. Then the prose order and

meaning of the first portion of the fortieth verse is given hrough which the

symptoms of contact of poison are furnished.

LakÀ¸as of Poisonous food

Contact of poisoned food will cause itches , d¡ha, £Àa, jvara, pain,

stain, eruptions, numbness, loss of nails and hairs and swelling. Here the

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author gives d¡ha as the burning sensation all over body and £Àa as

burning sensation on the contact portion. The author use the Malayalam word

coraccil instead of coriccil.43 Then the prose order and meaning of the second

portion of fortieth verse is given through which treatment for poisoned

food are explained.

Treatment for Poisonous food

Dh¡ra etc is ideal for the treatment of poisonous food using medicines

prescribed in viÀacikits¡ by the word ¡di ¿abda p¡na and nasya are also

indicated in treatment for poisoned food. Then the prose order and meaning

of the forty first verse is given through which medicine for local application

in contact of poisons are explained.

Medicines for Local application

Lepanas with somavalkal¡di and sevy¡di are ideal for local

application. It is seen that wrote the following then –‘cak¡ram ko¸¶u

vakÀyam¡¸a lepana´´ga½um araykkunnatinu ¡rdradrtavyam paray¡ykako¸¶u

’ 44 it is not understood what author meant by this. Then the author wrote

forty second to first portion of forty seventh verses in order. Here the author

only gives the second portion of forty second verse. Then the prose order and

meaning of the first portion of the forty first verse is written. Even though the

author did not write forty second verse fully45 but the prose order and the

meanings of the complete portion is given. Then the prose order and meaning

of the first portion of forty second verse is given. Through which symptoms of

poisons intake are mentioned.

Symptoms of Poison intake

Intake of poisoned food causes sweating , horrification , hysteria

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distention of abdomen giddiness etc. Then the author wrote about the

symptoms of poison reached in ¡m¡¿aya and pakv¡¿aya46 . Here the author

give the meaning of the word bakÀichal explicated. The word meaning of ent

bakÀiccal can be understood as the consumption of poisons food and that

can be understood from prose order and the meanings of previous verse.

Then the prose order and the meaning of the second portion of the forty

second verse is given through which the symptoms of poisonous food

reached in ¡m¡¿aya are given.

Symptoms of Poisoned food reached in Ëm¡¿aya

Poison in ¡m¡¿aya causes disturbances like vomiting, lose of eye

sight and movement of heart. Then the prose order and the meaning of the

first portion of forty third verse is given through which symptoms of

poison in pakv¡¿aya are mentioned.

Symptoms of Poison reached in Pakv¡¿aya

Poison in pakv¡¿aya produces urine of many colors and diarrhea. After

this author wrote in his own words. “ ini chikitsa parayunnu.” 47 Then the

prose order and meaning of the second portion of forty third verse and first

portion of forty fifth verses are given together.

Treatment of Poison in Ëm¡¿aya and Pakv¡¿aya

Vamana should be done in poison in ¡m¡¿aya , virecana

should be done in poison in pakv¡¿aya, nasal medication and haridradi drugs

should be used as decoction for drinking purpose or used as tablet and

should be used according to condition. After this author gives meanings of

some drug as follows

Ka¶abh¢- Venkunni veru

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I´gudam – O¶al veru

NiÀp¡pam - Avara

B¡Àpika – Perumk¡yam

áataparvika – Vayampu

After these sentences the ‘ ¿eÀm’ spaÀ¶am is written and then the prose

order and the meaning of the second portion of forty fifth and, first p¡da of

forty sixth verses are given together, through which purification methods of

heart are mentioned.

Medicines for Purifying the heart

1) Effect of poison should be medicated by consuming medicines. Further

a pa¸att£kam48 copper mixed with honey should be consumed for

purification of heart. Then the prose order and meaning of the second p¡das

of the forty sixth verse is given and through which medicines for

purification of heart are mentioned.

2) After purifying heart by giving medicines for two or three days fine

powder of gold of nine pa¸a mixed with honey and that should be

consumed for nine days. The author used the Malayalam word ¿ukti instead

of ¿uddhi49. Then the prose order and meaning of the second portion of forty

sixth verse is given through which the effects obtained by consuming gold

is mentioned.

Benefits of Consuming gold

By consuming gold poison will not act on body as water on lotus leaf.

After this author wrote in his own words. ‘Oru prak¡rttil paraµµu vere

vidhattilum ¡k¡m’ .50 Then the prose order and the meaning of the first p¡da

of first portion of forty seventh verse is given through which author wrote

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like this – the procedures mentioned in viÀ¡dhy¡ya should be done. Further

prose order and meaning of the second p¡da of the first portion of forty

seventh verse is given through which combination of gara poison is

mentioned.

Gara ViÀam

Same types of treatment should be followed for artificial poison in

food. After this author wrote like this ‘BakÀa¸¡dika½ipu’ 51 here the meaning

is not clear. Then the second portion of forty seventh verse to first

portion of fifty three verses are given in order. Then the prose order and

meaning of the second portion of forty seventh verse is given through which

affects of incompatible food in body are explained.

Affects of in Compatible food on body

In compatible food is harmful to the body as poison and artificial

poison Author clearly indicates that by the word ‘ cak¡ra’ the treatment

should be done according to condition. After this author wrote in his own

words like this ‘ ini viruddham¡yirikkunna ¡h¡ratte parayunnu’ 52 Then the

prose order and meanings of the first p¡das of first portion of forty eighth

verse is given through which incompatible foods are mentioned.

Incompatible food I

It is given that sour substances are compatible with milk. After this

author wrote the prose order and meaning of the second p¡das of forty eighth

verse . Here also in compatible food is explained which specially mentioned

about ¡µµili cakka

Incompatible food II

˵µili cakka53 and u½unnu will be in compactible in combination with

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jaggery, honey, ghee , curd are also intended in this group by ¡di ¿abda. Then

the prose order and meanings of the second portion of forty eighth verse is

given through which the incompatible foods are explained. It specially

mentioned about fruit of kadali.

Incompatible food III

Fruit of kadali when mixed with butter milk, curd and fruits of

karimpana will be incompatible. Then the prose order and meaning of the

first portion of the forty ninth verse is given through which effects of

combination of honey , ghee, muscle fat , oil and water are explained.

Incompatible food IV

Honey, ghee, muscle fat oil and water mixed in equal qualities and

combinations of any two or three all together will become incompatible.

Here the author wrote the word lasa in verse but in meaning it is written as

vasa and it may be noted that vasa is the correct word here54. Further the

meaning of this verse also the word, virogika pe¶unnu instead of

virodhikkape¶unu55. Then the prose order and meaning of the first portion of

fiftieth verse is given through which incompatible combinations of honey

and ghee are explained.

Incompatible food V

Though unequal proportions of honey and ghee are mixed together

and further added some ga´g¡jala or cold water in it that will became

incompatible. Then the prose order and meaning of the second portion of

fiftieth verse is given through which in compatible combinations of pig fat

is mentioned.

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Incompatible food VI

The meat of ve½½i pakÀi fried in pig fat will quickly take away the life.

Then the prose order and the meaning of the first portion of fifty first verse

is given through which the author mentioned like this. It is said that there

are various types of incompatible foods that cause harmful effects but

among them some common in compatible combinations are mentioned.

After this the author wrote in his own words ‘ ini s¡m¡nya lakÀa¸atte

parayunnu56.’ Then the prose order and meaning of second portion of fifty

first verse is given. Incompatible foods are those things which cause

aggravation of doÀas but doesn’ t expel them out of the body. Then the

prose order and the meaning of the first portion of fifty second verse is given

which common treatments are mentioned.

Treatment for Incompatible food

Purification therapies like vamana and virecana should be done for in

compatible food located in ¡m¡¿aya and pakv¡¿aya respectively.If

incompatible food is weak in potency and should be mitigated with

garaouÀadham. Then the prose order and meaning of the second portion of

fifty second verse and first portion of fifty third verses are given through

which those who are unaffected by incompatible food are explained.

Incompatible foods do not cause any harm in those who are doing regular

physical activity, unctuous body, who have high digestive power, young at

age , who are strong and also the incompatible foods which will become

accustomed by long term. Then he put a full stop to show the end of this

portion. Then the second portion of fifty third to first portion of fifty eighth

verses are given in order. Then the prose order and meaning of the second

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portion of the fifty third verse is given through which methods to change

unhealthy foods to healthy foods.

Method of Consumption

Apathy¡nnam which have consumed for long time should be avoided

by quarter perday, similarly pathy¡nnam should be use gradually by

quarter. By saying the word ‘ seveta’ the author intended that this method

should be followed for a period of four or five days. After that pathy¡nnam

should increase gradually by quarter and accustomed. Further author says

another opinion written like this, due to ‘va’ ¿abda 1/6th or 1/8

th are indicated.

Then the prose order and meaning of the first portion of fifty fourth verse is

given through which sudden discontinuation and usage of apathy¡nnam is

mentioned. Sudden discontinuation of unhealthy foods and following food

habit , will cause diseases by vitiation of doÀas due to the un familiarity of

foods, so it should be done gradually. Then the prose order and meaning of

the second portion of fifty fourth verse and first portion of fifty fifth verses

are given through which good and bad effects of foods are explained.

Gradually removed bad effects will not recur and good effects will

become stable. Then suitable food materials are given after observing the

merits and demerits. Then the prose order and meaning of second portion

of fifty fifth and first portion of fifty sixth verses are given through which

effects of food which is consumed properly are mentioned.

Ideal Food

Properly used food, sleep, coition will support the body like house

supported by pillars. After this author wrote in his own words

‘BhakÀa¸ayogyak¡latte parayunnu’ 57. Then the prose order and the meaning

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of the second portion of the fifty sixth and first portion of fifty seventh verses

are given through which ideal time of food intake is mentioned.

Timing of Ideal Food

Food will become ideal when, the condition is as follows:- Intestine

become pure by excretion of faeces and urine, body become light , v¡ta, pitta

and kaphas are at their normal position, heart is working properly

belching should be devoid of dh£maka and am½a etc and when digestive

power is normal. Then the author wrote prose order and meaning of the

second portion of fifty seventh verse is given through which m¡tra of food

is mentioned. Svastha58 and diseased people should always consume

prescribed quantity of food. Proper quantity of food will activate digestive

functions.

After this the author wrote a Sanskrit verse

RakÀogni m¡tray¡pathyamapathyam

pathyat¡m y¡tim¡tr¡ dehasya k¡ra¸am

agnim£lam balam pums¡valam£lam hi j¢vitam

After mentioning the verse author wrote prose order and meaning of

the first portion of the fifty eighth verse is given through which he emphasis

how much food is required for a body for a day.

Anna m¡tra

M¡tra is said to be the proper amount of food which is easily digested

by a person. After this the author describes meaning of m¡tra in

Malayalam.

m¡tra – a½avu

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Then author put a full stop. Here further author wrote the second

portion of fifty eighth verse to first portion of sixty second verses. Again

author wrote in his own words.

‘Gurutva laghutva nimittam kon¶u bakÀiken¶a bhedatte parayunnu59’

Then the prose order and meanings of second portion of fifty eighth

verse is given through which the condition of ardhatripti and atitripti60 are

explained. Guru nature of foods is taken only up to half of once satisfaction

and laghu food only up to once satisfaction i.e not beyond satisfaction.. Then

the author further adds that by the word n¡titripti. 3/4 of satisfaction is

intended. Then the prose order and meaning of the fifty ninth verse through

which divisions of stomach are mentioned.

Divisions of Stomach

Assume that stomach is divided in to four parts, out of four parts , two

are filled with solid foods, one part by liquid and remaining part left vacant

for movement of v¡ta. Then the prose order and meaning of the first portion

of sixty to and first portion of sixty two verses are given through which

author describes the procedures that are to be followed from bathing up to

food intake.

Bathing and Food intake

After bathing, worship should be done to guru , br¡hma¸a and then

offer food to birds and other animals. After this food prepared with ÀaÀ¶ika

ta¸¶ulam of good variety, which is devoid of hair , grass piece etc should

be taken after purification therapy for annihilation of tridoÀas. V¡yu being

powerful, madhura rasa should be added more to mitigate it and prepared

food should be mixed with ghee and considering seasonal region , place and

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time this should served by friendly people. First part of food should

be guru and predominant with sour and salt and at last part predominant

with laghu and r£kÀa is recommended. Food that must be provide

pleasantness and nourishment to body and food which possess the

following qualities should be consumed with friendly people and focused

mind on it. On the meaning time author wrote vilambe¶¶at¡yum instead of

vilambape¶¶at¡yum.61

Then the second portion of sixty second to sixty seven verses are

given in order and author did not put the correct number to sixty fourth

verse but only wrote six. After writing sixty seventh verse author wrote like

this ‘ ini anup¡naphalabedatte parayunnu.’ 62 Further prose order and meaning

of the second portion of the sixty second verse is given through which how

water should be consumed while food intake and its properties .

Properties of Anup¡nam

The person who drinks water regularly in the middle end and

beginning of food will become normal, obese and lean respectively. Then

the prose order and meaning of the first portion of sixty third verse through

which Anup¡na is mentioned.

Anupana

Liquid that drinking after food is named as Anup¡nam. Cold water

consumed after eating yava, godh£ma, dadh¢, madyam 63, tender stem of lotus

and Honey is ideal for body. After this author wrote prose order and meaning

of the second portion of sixty third verse through which properties of Luke

warm water is mentioned.

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Luke Warm water

Luke warm water is ideal after consuming vi˦avikaras mentioned by

¡ptas.64 Then the prose order and the meaning of the first portion of the sixty

fourth verse is given through which anup¡na that should drink after

consuming leafy vegetables are mentioned.

Anup¡na after consuming leafy vegetable and mudgam

Butter milk, fomented gruel is ideal anup¡na after consuming leafy

vegetables and mudgam. After this the author wrote the prose order and

meaning of the second portion of sixty fourth and first portion of sixty fifth

verses through which milk is explained.

Milk

Milk is ideal and act as nectar and for those who are tired by diseases ,

by medicines, by walking long distances , by over speaking, by sexual

intercourse, by fasting, by exposure to sun light and by other activities and

also for emaciated children and for aged people. After explaining this author

emphasis the point as follows. By saying as amrut means it is with every good

quality. Then the prose order and meaning of the second portion of sixty

fifth verse through which ideal things that are suited for those who need

stout body and emaciated body is explained.

Ideal things for Stout body and Emaciated body

Milk and sura are ideal for those who need stout body. It is ideal for

those who need stout body to take milk and sura applied alcoholic preparation.

Those who need emaciated body should drink honey and water in unequal

proportion as anup¡na. Then the prose order and meaning of the sixty sixth

verse is given through which features of anup¡na are explained.

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Features of Anup¡na

Ideal anup¡na should possesses the properties opposite to the

qualities of food such as guru snigdha and not incompatible with foods. In

the Malayalam meaning the author wrote the word ¿amsikkape¶unnu instead

of pra¿amsikkape¶unnu65. Then the prose order and the meaning of the sixty

seventh verse is given through which the qualities of the anup¡na are

explained.

Qualities of Anup¡na

Anup¡na will provide energy to the human body

After sayings this author gives meaning of some words in Malayalam.

Írjam – balam66

Tripti – ¿ar¢ra indriya´´a½il pr¢tiyo¶u k£¶e mati ennu tonnuka67

Vy¡pti – dehattu´gal ayavu var¡ntakka va¸¸am vy¡pikya 68

D¤·¡´gata – a´ga´´alku urappu69

Nulavu – pinnattetu bakÀikkunna annasam£hattinu ayavu 70

After this author wrote ‘ sukha pacanam ituka½e ceyuka’ and he put a full stop.

After this the author wrote verses from sixty eight to seventy two in order

Further the author wrote in his own words ‘Anupanattungal ayogyanmare

parayunnu’ 71 Then the prose order and meaning of the sixty eighth verse is

given through which the persons and situation in which anup¡na should

be avoided is mentioned.

Situation of Anup¡na must be avoided

Even if anup¡na possess qualities mentioned earlier it is not ideal in

disease above neck, ¿v¡sa, k¡sa , injury to chest, rhinitis and those who

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engaged in saying and speaking and is hoariness of voice. Author wrote

ja¿atru instead of jatru and also for s¡s¡ram instead of sams¡am72. After

this author wrote meanings of jatru like this. The Malayalam meanings of

Jatru

Jatru - pu¸ell

Jatru is defined as the transverse bone from neck to shoulder bone

which is below neck and above chest. After this the author wrote prose

order and meaning of the sixty ninth verse through which he explains not

only the persons who need to avoid anup¡na but also the person who need

to avoid all types of drinks. Besides that author wrote his own opinion and

suggestions-

Opinions and Suggestion of the author on Drinking water

The person who suffering from kardama visarpa73, diabetics, eye diseases,

throat diseases and wounded should avoid not only anup¡na but all types of

p¡na including anup¡na. When thirst increases for protection of life, small

amount of water can be used along with pathyaouÀadh¡s suited for disease.

After these author wrote in his own words as’ ini bhojanattinte

m¡tr¡bedham ko¸¶u½½a doÀatte parayunnu’ 74. Then the prose order and

meaning of first portion of seventieth verse is given trough which the

consumption of lesser in quantity of food is mentioned.

Lesser quantity of food

Food in lesser quantity, does not help to provide strength , growth of

the body and vigor. After this author wrote prose order and meaning of the

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second portion of seventieth verse through which consumption of excess

amount of food is mentioned.

Effects of Excess amount of food

Excess amount of food will quickly vitiate all doÀas. After this author

wrote in his own words ‘Kopana prak¡ratte parayunnu’ 75. Then the prose

order and meaning of the seventy first and seventy second verses are given

through which method of vitiation are mentioned.

Method of Vitiation

Those who are not following regimens and food consumed in

excess amount will become undigested and create problems to them. Alakal

is defined as when v¡ta of other doÀas vitiate together and associated with

undigested food prevent its movement. Viˣcika is defined as the undigested

food expel out of the body, through mouth as vomiting and through anus as

diarrhea. And one of these disease will occur in those who consume

excess amount of food and author indicate this by ‘hi’ ¿abdha. It is to be

noted here that the author used the word tanne instead of atuko¸¶u tanne76.

After this author wrote verses from seventy three to seventy seven in order.

Then he wrote like this. Among the symptoms of two diseases consumed by

¡ma77 the first disease is explained in two types based on prognosis. After

this author wrote prose order and the meaning of the seventy third verse

through which Alasa is explains.

Alasa

V¡yu aggravated and obstructed by loin region and this v¡yu associate

with ¿leÀma and obstruct and cause severe pain but without vomiting and

diarrhea. This is named as Alaska. After this author explains ¿£la and its

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features. ‘ ¿£la – sarv¡´ga´´a½ilum avyavasthay¡yirikkunna vedana’ 78. Due

to ¡di¿abda, giddiness, distention of abdomen , tremor, deafness of ears and

fainting are intended. The author wrote the Malayalam word kupit¡yirikkunna

instead of kupitan¡yirikkunna and kanniruttuka instead of kannil iruttu

kayaruka.79 Then the prose order and meaning of the seventy forth verse

through which second types of diseases da¸·¡lasa is explained.

Dandalasa

Three doÀas are get vitiated by ¡ma and they intersect with each other

and move horizontally and make body stiff like a log so that it is named as

da¸·¡lasa. Though it is incurable that can be avoided. Then the prose order

and meaning of the seventy fifth verse is given through which treatment is

mentioned after confirming whether it is Alasa .

Treatment of Alasa

After thinking prognosis whether it is incurable or curable , Alasa

patient will be vomited by hot water prepared with vaca, saindhava, and its

dose mentioned in kalpa. Then the prose order and the meaning of the first

portion of seventy sixth verse through which rest portion of above said

treatment and phalavartti are also explained.

Second stage of Treatment

After vomiting , suppositories should be inserted to rectum which help

to sweat and downward movements of faces and flatus. Then the phalavartti

is mentioned.

Phalavartti

Phalavartti is explained as that which equal in length of our forefinger,

prepared by adding powder of mala´k¡rakka, trikolpakonna, indupp etc in

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boiled Honey. Then the prose order and meaning of the second portion of the

seventy sixth verse through which remedies for cramp is mentioned.

Remedy for Cramp

Cramped organs should be very well fermented and covered with

cloth. Then the prose order and meaning of the of the seventy seventh

verse is given together, through which matters to be carefully followed

by person who has indigestion is mentioned in stage three.

Third stage Treatment

If person with indigestion has severe abdominal pain he will never

drink pain reliving medicines. After this he mentions its reason for

indigestion as continuation of indigested food, doÀas and causes the

medicines kill person who is devoid of power to digest medicine. After

this the author put a full stop and he wrote seventy eighth to first portion of

eightieth verse is given in order. Then the prose order and meanings of the

seventy eighth verse is given through which mentioned above the time at

which above mentioned the fourth stage treatments should begun.

Fourth stage Treatment

The person whose body is purified through vomiting and digestive

power is increased and with stiffed and distended abdomen should take

medicines to digest, to reduce doÀas and to increase digestive power.

He further says that indigestion will also occur without intake of excess

amount of food. After this author wrote prose order and meaning of seventy

ninth verse through which those who follow Viruddh¡¿anam, Ady¡¿anam

Aj¢r¸¡¿anam80 are explained.

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Viruddh¡¿anam

The person those who follow incompatible food, excess food,

indigested food will create ¡madoÀa like poison. This ¡ma doÀa causes

viÀ£cika and by the ¡di¿abda the diseases like sannip¡tajvara, mahodara

are also intended. Though ¡madoÀa has saratvam like poison. subtle parts of

¡madoÀa spread through vomiting spreads in air and enter in to other people

through their mouth. By comparing ¡madoÀa with poison the author says

that ¡madoÀa is also responsible for making other serious diseases not

mentioned earlier.

Ady¡¿anam

Ady¡¿anam is said to be consuming food over already ingested food

without its digestion.

Aj¢r¸¡¿anam

Food consumed in proper time with out the digestion of earlier food

is called Aj¢r¸¡¿anam. Then the author explained like this with this reason

¡madoÀa will occur easily for those who intake food without considering the

time and condition. ˵µilikkuru, cashew nut , p£ti fishes etc are

incompatible with normal foods and those who consume these things will

have ¡madoÀa and above said problems may occur. Here it is to be noted

that the author didn’ t furnish the prose order of first portion of eightieth

verse which may be a lapse81. But meaning is mentioned about viÀucika.

Viˣcika

In viÀ£cika, medicine should be given with the power to reduce v¡ta,

¿leÀma and to increase digestive power. Here generally all doÀas vitiate but

v¡ta and kapha have predominance. Sometimes pitta vitiation happens pitta

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reducing treatments should be done and this is indicated by ‘ca’ k¡ra.

After this second portion of eightieth verse to eighty fourth verses are

written in order. Then the prose order and meanings of second portion of

eightieth and first portion of eighty first verses are given through which

remedial medicines for poison are mentioned.

Remedial Medicine for poison

First stage

Vilv¡di gulika mentioned is viÀ¡dhy¡ya is good for internal use,

nasyam and Aµjanam good for Anathifog. Fermentation should be done with

sand bag on hand, legs, abdomen to reduce swelling. After this author wrote

prose order and meaning of second portion of eighty first verse through

which two kaÀ¡yas mentioned in yogakha¸·a namely vilv¡jamoc¡di and

k¡½a¿¡k¡di are given. After this author wrote prose order and meaning of

eighty second verse through which treatment of thirst caused by intake of

poison is explained.

Second stage

When thirst became severe coconut water mixed with honey and

small amount of trika¶u c£r¸am or water with root of vilvam and malar82

should be given. Then the prose order and meaning of the first portion of

eighty third verse is given through which treatment for acute viˣcika is

explained.

Third stage

When viˣcika increased muscle cramps are reduced by agnikarma

should be done on heel with, ¿¡laka or with coverings of coconut up to the

breadth of small finger. After this author wrote in his own words ‘Vardhicc

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as¡dyam¡y¡lulla lakÀa¸atte parayunnu.’ 83Then the prose order and meaning

of the second portion of eighty third and first portion of eighty fourth verses

are given through which incurable features of viˣci are mentioned.

Incurable features of Viˣcika

Those patients with blackish lips, discolored teeth and nails, reddish

depressed eyes, feeble sound , stiffted body and with loosened joints

they should be avoided by vaidyas knowing that this type of viˣcika is

incurable. After this author wrote in his own words ‘¡h¡ra prasangattungal

¡madoÀopadravabheda´´a½e paraµji¶ ini nidraye parayunnu’ 84. Then the

prose order and meaning of the second portion of eighty fourth verse is given

through which he mentioned about sleep.

Sleep

Author wrote that by following regular sleep one can attain

happiness, longevity of life , nourishment and strength to the body, and

enthusiasm. Then he put a full stop and the verses eighty fifth to first portion

of ninetieth verses are written in order. Then the prose order and meaning

of the first portion of eighty fifth verse is given through which ill effects of

irregular sleep are mentioned.

Ill-effects of Irregular sleep

Untimely occurred and reduced sound sleep causes sorrow, non-

longevity, emaciations , ignorance, lack of strength and idleness. After this

author wrote prose order and meaning of the second portion of eighty fifth

verse through which mentioned about ill effects of sleeping in day time and

avoiding sleep at night.

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Ill- effects of Sleeping in day time and avoiding sleep at Night

Avoiding sleep at night causes r£kÀa in nature and sleeping at day time

causes is snigda in nature . Then the author wrote prose order and meaning

of the eighty sixth verse through which sleeping in various seasons are

explained especially sleeping during gr¢Àma ¤tu is mentioned.

Sleeping during Seasons

In gr¢Àma season due to mild increase of v¡yu with the dryness of

¡d¡nakala85 and difference of place, the sleep is advised up to one or four or

ten n¡½ika during night and sleeping in day time is beneficial. But in other

seasons this will aggravate kapha and pitta. After this the prose order and

meaning of the eighty seventh and first portion of eighty eighth verses are

given through, which dreaming during daytime sleep is mentioned.

Eligibility to Day time sleep

Sleeping during day time is recommended for the following persons-

1) Aged people

2) Children

3) Debilitated people

4) Those who are exhausted by hard work

5) Thirsty persons

6) Patients with abdominal pains

7) Those having indigestion

8) Wounded by weapon

9) Those having breathing trouble

10) Diarrhea patients and

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11) Those are habited to sleep during day time.

12) Insane persons

13) Those having burps and breathing troubles.

Kapha and pitta never aggravates for those people mentioned above and

cause normally normalcy of tissues and nourishment to the body. After this

the prose order and meaning of the second portion of eighty eighth verse is

given through which those who are prohibited from sleep during day time is

mentioned.

Prohibitions of Sleep during Day time

Sleeping in day time is prohibited for those who are having more

medas and kapha, who takes oily foods and who undergo oil massage even

in gr¢Àma. Then the prose order and meaning of the first portion of eighty

ninth verse through which who are not recommended to not sleep even at

night is mentioned.

Prohibition of Sleep during Night

Sleeping during night is not recommended for those who are affected

with poison and having throat disease like rohi¸i etc. Here also the author

used the word ‘ tanne’ at the end of Malayalam meaning time which is not

clear86. After explaining about sleep author further mentions about

treatments for excess sleep and for its heading he wrote in his own words as

‘ Ini atinidr¡di sambhavicc¡lu½½a pratikriyaye parayunnu’ 87Then the prose

order and meanings of the second portion of eighty ninth verse and first

portion of ninetieth verses.

Treatment for Excess sleep

To prevent excess sleep following things should be done, vomiting

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with strong medicines, application of aµjana worrying of mind and sexual

intercourse. Due to ¡di¿abda , nasya , ¡y¡sa, bhaya are also intended. The

foods having the power of pacifying kapha and the taste ka¶u and tikta are

recommended. After this author put a full stop and wrote second portion of

ninetieth verse to first portion of ninety-fifth verses in order. And after

these author wrote prose order and meaning of the ninety and ninety one

verses elaborately through which people with less sleep is explained.

Treatment for Lesser time of sleep

People who have lesser time of sleep, should use milk, wine, meat soup,

curd and take food material that reduce v¡ta . They are also advised to do oil

massages and involve in things which provide happiness to the mind.

Further author give the Malayalam meaning of ‘m£rdhatarpa¸am and

kar¸¡kÀitarpa¸am’ .

M£rdha tarpa¸am – talayil talami¶uka88

Kar¸¡kÀi tarpa¸am – ceviyilum ka¸¸ilum ¿¢ta sneham nirttuka89

The author explained indriyarthas90 elaborately as follows-

By indriy¡rtham for eyes, seeing moon etc for ear hearing story and

songs , for tongue tastes like madhura etc, for skin, smearing candana and

also for nose, smelling fragrance. After this author mentions about remedy

those who abstained from sleep through prose order and the meanings of

first portion of ninety second verse.

Remedy for one who has Sleepless night

The person those who awake during night should sleep for half of

that time in next morning without having any food. Then the prose order

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and meaning of the second portion of ninety second verse and first portion

of ninety third verses are given through which, the person who have

regular sleeping time and awaking time are mentioned.

Regular Sleep and Awake

The sleep and awaking will occur regularly to the person those who

follow celibacy and who are not very much interested in festivals and who

are having happiness due to real knowledge . Then the prose order and

meaning of the second portion of ninety third verse first portion of ninety

fourth verses are given through which things that should be avoided are

mentioned in proper time.

Things that should be avoided in Improper time

One should not involve in copulation with a woman with dirty and

trouble some vagina due to adultery and who is not with her face upward

who is with unpleasant look and one should also avoid the places like

temple and abode of teacher and also at the time of un cleanness like menstrual

period and dusk time and also woman childhood and in old age. After this

the author wrote a Sanskrit adage as follows.

‘Na co na À°da¿¡rdvaÀ¡l saptate parato na ca

¡yuÀk¡mo naraÅ str¢bhiÅ samyogam kartum arhati’ .

One who wishes long life should avoid sexual intercourse with a

woman who is lesser than sixty years old and above seventy years old, further

the Malayalam meaning of word anutt¡nam is given as - anutt¡nam – str¢

upari bh¡gattu´gal¡yittu½½a kr¢·a arutu ennu t¡paryam91. Then the prose

order and meanings of the second portion of ninety fourth verse through

which people who should avoid sex is indicated.

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Contra indication of Copulation

People should not engage in copulation when troubled by urges

except ¿uk½a vega and after having heavy meal. In this the author wrote

bhakÀicciriccikkunnavanum instead of bhakÀiccirikkunnavanum92. After this

author wrote prose order and meaning of the first portion of the ninety fifth

verse through which sex during various seasons is explained.

Sex during various Seasons

Daily copulation can be done as much as he likes by use of

aphrodisiacs during hemantha and ¿i¿ira93 After this author wrote meanings

of the word v¡j¢k¤t as V¤ÀyauÀada´´al.94 Here author uses meanings of

Trit¢ya to ÀaÀ¶i. Here author wrote the word stikk instead of ÀaÀ¶ikk and for

Trit¢ya he wrote Trit¢yite and put a full stop here95. After this the second

portion of ninety fifth verse to hundred verses are given in order. The ninety-

ninth verse he wrote four portions. It may be noted that he forgot the number

for ninety-nine and hundred. After this the author put a full stop and further he

wrote ‘ iti H¤dayapriye ¡h¡rakalpam n¡ma caturthodhy¡ya, then he again put a

full stop. Then the prose order and meaning of the second portion of ninety

fifth verse through which sex in seasons continues.

Sex in Seasons

During Vasanta and áarat ¤tu copulation should be done once in

three days and in VarÀa and Gr¢Àma96 copulation should be done once in

fifteen days. In the meaning time author wrote the word h¤tu instead of ¤tu

and for edai¶¶um instead of edavi¶¶um97. Then the prose order and meaning of

the ninety sixth verse through which author mentions problems arise due to

improper indulges of sex.

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Problems of over Indulgence in sex

Due to over indulgence in sex giddiness, loss of sense organs ,

weakness of thighs , depletion of body, strength, deterioration of tissues

and semen and short life span may occur. After this author wrote meaning

of anyath¡ like this By saying anyath¡ problems arises to those who do

sex in improper methods or other than humans. Here author wrote

prav£rttikunnavanum instead of pravarttikunnavanum98. After this author

wrote prose order and meaning of the first portion of ninety seventh verse

through which treatment for those who indulge over sex is mentioned.

Treatment for Indulgence in Over sex

People who indulged in over sex should be use medicines of J¢van¢ya

medicines milk depending on one’ s digestive power . After this author

wrote his own words ‘ Ini stree dharmattinte gu¸atte parayunnu’ 99.Then the

prose order and meaning of the second portion of the ninety seventh verse

and first portion of ninety eighth verses through which those who follow

sex is proper way is mentioned.

Features of people following Proper sex

Those who follow sex properly will get good memory and those

wrinkles will be reduced.

Further author wrote Malayalam meaning of some words.

Smriti – ka½iµµja k¡rya´´½il orma100

Medha - ¡su graha¸a ¿akti101

Indriya´´al – Indriyabala´´al102

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Then the prose order and meaning of the second portion of ninety

eighth and first portion of ninety nineth verses are given through which things

which are to be followed after having copulation is explained elaborately.

Regimens after Copulation

After having copulation person should take sleep after taking bath.

Then smear the body with paste of sandal, agaru, camphor, and those who

like wine should drink it. Others can drink kÀ¢ra rasa p¢y£Àam.103 After this

author wrote in his own words ‘¡dyayokta¡rttatte upasambhavich

parayunnu104’ Then the author wrote second portion of ninety ninth verse

and hundred verses through which the benefits are elaborately explained that

occur to those who follow above said matters.People should follow proper

evacuation of body waste like faeces urine etc, expel mental waste like ,

grief, anger etc at proper time, ate food that is ideal and us that over

satisfaction and following proper sleep and sex will get good intelligence ,

good body and longevity to life. After saying the author wrote like this ‘ Iti

H¤dayapriyavy¡khy¡ne caturthodhy¡yaÅ’ and put a full stop after this Here

the author did not write elaborate conclusion as earlier chapter.

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End Notes

1) Groin area

2) 1/4/4 Ms Ed

3) 1/4/5 Ms Ed

4) Specific treatment are explained after common treatment are mentioned

5) Suppositories

6) Separation of natural urges

7) About the vegas that are not to be suppressed.

8) The medicines are prescribed for it.

9) Kame ¿akti iti cintyam muhurmuÅ

10) A type of gruel

11) 1/4/12 Ms Ed

12) Oliation Therapy

13) Cooked rice

14) 1/4/15 Ms Ed

15) Idem

16) Vomits

17) The unwanted fat in the body

18)Bulkiness

19)Old measure units for water, milk etc

20) 1/4/22 Ms Ed

21) Hard to digest and easy to digest properties are going to be described

22) 1/4/24 Ms Ed

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23) fire made by burning husk

Do¿a pan

Frying pan

Steaming pot

Fire made by burning charcoal

24) The properties of edible meat are explained briefly based on the place of their origin.

25) Iguana lizard

26) Cave

27) laying

28) Frog, Snake and Hedge chug

29) 1/4/26 Ms Ed

30) Pulling

31) Donkey, Horse, Camel, Leopard , Cat, Jackal), Rat, Eagle, Crow, Vulture

32) 1/4/26 Ms Ed

33) Buffalo, Deer, Elephant

34) 1/4/27 Ms Ed

35) Crane, King fisher, Duck

36) Red fish

37) 1/4/29 Ms Ed

38) 1/4/31 Ms Ed

39) 1/4/34 Ms Ed

40) Signs of food materials which are contaminated by poison are mentioned.

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41) Further common signs are briefly narrated

42) Problems and remedies are mentioned after consuming poisons food

43) 1/4/40 Ms Ed

44) 1/4/41 Ms Ed

45) Bhukte tu svetarom¡µcam£rcch¡dhm¡nabhram¡dayaÅ

¡m¡¿ayasthe tu vami¿cakÀurh¤daya¿odanam

46) Stomach and in destine

47) After this explained the treatment

48) Old units for measuring gold

49) 1/4/46 Ms Ed

50) It is explained in one way or it may be in another way.

51) 1/4/46 Ms Ed

52) Further in compactable food are mentioned.

53) ˵jili Jackfruit

54) 1/4/49 Ms Ed

55) Idem

56) Further common symptoms are explained

57) Proper time of food intake is mentioned

58) Normal people

59) Different eating methods are giving based on hard to digest, easily digestible of foods.

60) Partial satisfaction and fully satisfaction

61) 1/4/61 Ms Ed

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62) Properties of different anupanas are explained. 63) Barley, wheat, curd, wine 64) Wise people 65) 1/4/66 Ms Ed

66) Strength

67) Gratification – feeling of satisfaction in sense organs

68) Pervasion – spreading in body to cause flexibility of body

69) Powerful organs – firmness of organs

70) The lucid nature of foods taken after

71) Those who are disqualified to drink anup¡na are explained

72) 1/4/68 Ms Ed

73) A type of skin disease

74) Defect of food depending on its quantity is explained

75) Method of vitiation is explained

76) 1/4/72 Ms Ed

77) Indigestible food

78) á£la – the pain in all organs of the body

79) 1/4/73 Ms Ed

80) Incompatible food, Excess amount of food , food after indigestible food

81) 1/4/80 Ms Ed

82) Corn

83) Symptoms of incurable condition of diseases are explained.

84) Sleep mentioned after explaining complications of indigestion after taking food

85) With drawl of moisture by sun

311

86) 1/4/89 Ms Ed

87) Remedies for excess sleep is explained after these

88) Medication on the head

89) Retaining cold ghee in ears and eyes

90) Subject of sense organs

91) Avoid sexual intercourse in which woman in top position

92) 1/4/94 Ms Ed

93) Snowy and cold seasons

94) V¡j¢k¤t - aphrodisiac medicines

95) 1/4/95 Ms Ed

96) Rainy and summer

97) 1/4/95 Ms Ed

98) 1/4/96 Ms Ed

99) After this the qualities of womanhood are described

100) Memorizing old events

101) Quick grasping power

102) Power of sense organs

103) Drinking of Milk

104) Enumerating meanings of chapters

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Chapter V - Ras¡dinir£pa¸am

In this chapter the author dealt with the following matters in order as

follows - ras¡dinir£pa¸a, vip¡ka, rasapari¸¡ma, twenty qualities based on

¿¢toÀ¸a, madhura, am½a, lava¸a, tikta, ka¶u, kaÀ¡ya, (six characters of rasa)

special qualities related to different types of rasas like madhura etc. and last

the qualities of a good physician. The fifth chapter named Ras¡dinir£pa¸a

belongs to the prathama kha¸·a of H¤dayapriy¡ consists of 44 verses.

It deserves to note that here at the end of this chapter one verse from

sixth chapter is also included. At the beginning of this kalpa the author

wrote the verses from one to two and wrote the sentence ‘ anantaram

ras¡dinir£pa¸atte ceyyunnu’ in Malayalam 1

Ras¡dinir£pa¸am

The author mentions about four types of d¢pana namely rasa,

vip¡ka, v¢rya, and prabh¡va through the prose order and the meanings of the

first verse. The author further adds that the strength of the above increases

from Rasa to Prabhava in order. According to this lava¸a is madhura in

taste after digestion and excels Rasagu¸a. Like wise and tiktoÀa¸a and kaÀ¡ya

are having ka¶urasa after digestion. Thus at the time of opposite qualities

vip¡ka excels rasa, v¢rya excels rasavip¡ka and prabh¡va excels rasa,

vip¡ka and v¢rya. The author further states that he will dealt the matter in

detail in the coming chapter. Here it is to be noted that the author made

some lapses in the explanation given in Malayalam, as the repetition of the

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word satte after rasatte, Ravip¡ka´´al instead of Rasavip¡ka´´al and

pravam instead of prbh¡vam.2

After this through the prose order and the meanings of the first p¡das

of first portion of the second verse the author mentioned that all materials

are composed of Paµcabh£t¡s. Author further points out that how the

materials differ according to their predominance. Then the author gives the

prose order and the meanings of the second and third p¡das of the first and

second portion of the second verses through which the degree of proportion

of five elements are explained.

I) P¤thvi

The substance having the predominance of earth matter possess the

qualities of gu¸a, sth£la, and gandha etc and provide gurutva3 and puÀ¶i4 to

our body.

II) Jalam

The substance having the predominance of element of water posses

the qualities like ¿¢ta, snigda, drava etc and is responsible for providing ¿¢ta,

snigda etc nature to our body.

III) Tejas

The substance having the predominance of fire posses the qualities

like t¢kÀ¸a, uÀ¸a, and is responsible for providing d¢pana, ¿opha etc nature to

our body.

IV) V¡yu

The substance having the predominance of air posses the qualities like

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r£kÀa, laghu, spar¿a etc and is responsible for providing r£kÀa, laghutva etc

nature to our body.

V) Ëk¡¿a

The substance having the predominance of Ëk¡¿a posses the qualities

like s£kÀma, laghu, ¿abdha etc and is responsible for providing s£kÀma,

laghu, etc nature to our body. After this the author continues finished this

portion by saying that ‘ e´´ine ennuvecc¡l’ 5. Here it can be seen that

the author repeated the sentence s£kÀma , laghu ¿abd¡di gu¸adhikyam

hetuv¡yi¶¶ulla dravyam and instead of s£kÀma the author used suÀira in

Malayalam explanation6. Then the author discusses the Ëpyadravya and

P¡rthiva dravya through the prose order and the meanings of the last p¡das of

the second verse. After this the verse from three to six are given in order

and the prose order and the meaning of the first three p¡das of the first

portion of the third verse is furnished through which the qualities of Rasa

and Anurasa are mentioned.

Rasa and Anurasa

Even though each substance possess all types of rasas, the rasa which

is cognizable through our rasanendriya7 like madhura etc. is called Rasa and

other uncognised rasas are called Anurasas. Then through the prose order

and the meanings of the fourth p¡das of the third verse the admixture of rasa

and anurasa are dealt with. The admixture of rasa and anurasa are of various

types in some cases madhura rasa is sphu¶a , am½a, is asphu¶a , am½a is sphu¶a

lava¸a is asphu¶a tikta, is sphu¶a and others are asphu¶a etc. After this

description he dealt with vip¡ka by saying that ‘ ini vip¡katte parayunnu8’

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. Then the prose order and the meanings of the fourth verse is given through

which the nature of vip¡ka is mentioned.

Vip¡ka

The rasa which is produced due to the digestive fire in the abdomen

and the changes occurring to it after digestion, which is more powerful than

other dravya rasas is called Vip¡ka. Then the author gives the prose order

and the meanings of the first portion of the fifth verse through which various

types of vip¡kas are mentioned. The author points out that vip¡kas are of

three types namely madhura Am½a and ka¶u. By this the author stressed

that tiktoÀ¸a ka¶ukaÀ¡ya never occurs after digestion. Here the author wrote

‘ tiktoÀatu kaÀ¡ya´´al’ instead of ‘ tiktoÀ¸a ka¶ukaÀ¡ya´´al9’ . Then the prose

order and the meaning of the second portion of the fifth verse dealt with the

process of through which the posses of digestion of the rasas. Then the

author says in his own words- ‘anyarasa´´alkku pari¸¡matte parayunnu10’.

Rasa and Its changes

The madhura and lava¸a tastes are normally remain unchanged after

digestion and Am½a remains unchanged always. Then the prose order and

meanings of the first portion of the sixth verse is given through which the

nature of vip¡ka is given.

Vip¡karasas

Generally the vip¡ka of rasas like tikta ka¶u and kaÀ¡ya are ka¶u in

nature. Here in the verse the author used the word pr¡ya¿aÅ which denotes

that this types of changes occurs not always like the vr¢hi having madhura

in taste changes to am½a after digestion. The gooseberry having am½a in

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taste changes to madhura in taste after digestion. The pa¶oladi having tikta

in taste changes to madhura in taste after digestion. The dried ginger after

digestion changes to madhura in taste. The honey having the taste of

Madhur¡mla11 changes to ka¶u p¡ka in taste after digestion. Then the prose

order and the meaning of the second portion of the sixth verse is given

through which the nature of V¢rya is mentioned.

V¢ryam

The qualities which produced various effects are called v¢ryas .

Among these v¢ryas , ¿¢ta and uÀ¸a deserves special mention due to their

eminence. Here it is to be noted that in the Malayalam meaning the author

gives the word ‘ icchikka¸¡ppetunnu’ instead of ‘ icchikkappe¶unnu’ and put

a line above the sound (¸¡) to denote deletion.12 Then the author wrote

seven to nine verses in order and wrote the Malayalam sentence – ‘ ¿¢toÀ¸a

prasangam hetuv¡yi¶¶u irupat gu¸a´´aleyum parayunnu13’ . Then the above

20 qualities are described through the prose order and the meanings of the

seventh and eighth verses.

Twenty qualities based on á¢toÀ¸a

The ten qualities begins with guru etc causes ¿¢ta to the body and the

qualities begins with laghu etc causes uÀ¸a to the body.

I) Guru

Here the guru quality causes d¢pana after digestion slowly and its

action is called langhana.

317

2) Mandam

The process which gives the effects slowly is called Mandam and its

action is called ¿amana.

3)T¢kÀ¸a

The process which gives the results rapidly is called T¢kÀ¸a and its

action is called ¿odhana.

4) Himam

The experience of coldness at the time of touch is called Himam and its

action is called stambhana

5) UÀ¸a

The experience of hotness at the time of touch is called UÀ¸a and its

action is called svedana.

6) Snigda

The substance having oily in nature is called Snigda and its action is

called k½edana.

7) R£kÀa

The substance having the appearance opposite to oil is called R£kÀa

and its action is called ¿oÀa¸a.

8) álakÀa¸a

The substance having the quality of slippery is called álakÀa¸a and its

action is called Ropa¸a. Here the author gives the Malayalam meaning of the

word ropa¸a as one which cures the wounds.

318

9) ParuÀam

The substance having the nature of hardness at the time of touch is

called ParuÀa and which reduces the size of the body. Here it is to be noted

that the author wrote the Malayalam word ‘ to ekkunnatu’ instead of

‘ tonnikkunnatu14’ which may be a lapse on the part of the author.

10) S¡ndram

The substance having fatty in nature is called S¡ndra and its action

is called pras¡dana.

11) Dravam

The substance having the nature of lucidness is called Drava and its

action is called lo½ana. Here the author gives the Malayalam meaning of the

word lo½ana as drench waters. Here it is to be noted that the author wrote

‘prasadana m¡kunnu’ in brackets before lolanam¡kunnu in Malayalam

meaning which also may be an error committed by the author and the brackets

may be the deletion mark15.

12) M¤du

The substance having the nature of softness at the time of touch is

called M¤du and its action is called ¿lathana. Here also author gives the

Malayalam meaning of the word ¿lathana as one which loosens.

13) Ka¶hina

The opposite of m¤du is called Kathina and its action is called

d¤dhanam.

319

14) Sthira

The substance having immovable quality is called Sthira and its

action is called Prera¸a whch is explained as the common quality.

15) Saram

Those having spreading nature is called Sara and its action is called

prera¸a.

16) Sth£lam

Those having higher in size in appearance is called Sth£la and its

action is called p£ra¸a.

17) S£kÀma

Subtle things are called S£kÀma and its action is called vivara¸a.

Here the author gives the meaning of the word vivara¸am as that which

vibrates. Here it is further noted that the author wrote the Malayalam

sentence vivaram pitakkuka which is not clear16.

18) Vi¿cilam

Those having slippery nature is called Vi¿cila and its action is lepana.

19) Vi¿adam

Those having pristine in nature is called Vi¿ada and its action is

called kÀ¡lana. Here the author gives the meanings of the word kÀ¡lana as

ka½uka instead of ka½ukuka in Malayalam17.

20) Laghu

The author doesn’ t give the explanation of this .The author further point

out that ¿¢ta gu¸a etc are important in the gurv¡di nine etc and uÀ¸a gu¸a is

320

important in the laghu nine etc. because of their inclusion of their elements

in them. Then he wrote the Malayalam sentence Rasavip¡ka sv¢ryangale

paraµji¶¶u prabh¡vatte parayunnu.18 After this through the prose order and

the meaning of the first portion of ninth verse the nature of prabh¡va and

their characteristics are mentioned.

Prabh¡vam

Two substances having common qualities and one of them possess

certain particular qualities due to some innate power is defined as Prabh¡va.

Then he wrote the sentence ‘atinud¡hara¸atte parayunnu19’ To explain this

the author gives the illustration with the help of substances like the root of

N¡gadanti etc through the prose order and meanings of the second portion of

the ninth verse as follows. Both the roots of N¡gadanti and Ko¶uveli are

equal in qualities in respect of rasav¢rya and vip¡ka etc but the former

posses more purgative power than the latter. This special power is called

prabh¡va. Here it is to be noted that the author used the word ‘ recanatte’

instead of ‘virecanatte’ which may be a lapse on the part of the author20.

Then he put a full stop and the the author wrote the verses from ten to first

portion of the verse number fourteen in order. Here it is to be noted that

verse no ten is un numbered. Then the author mentioned the nature of

prabh¡va in various substances through the prose order and meanings of the

first portion of tenths verse.

Prabh¡va in Substances

Even though the grapes are equal in qualities with ‘ era¶¶imadhura’ in

respect of rasa etc but the grapes are having purgative power than

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era¶¶imadhura which is due to the prabh¡va in grapes like wise ghee is equal in

qualities with milk in respect of rasa etc but the former is having ‘d¢pana’

power than latter due to Prabhava . Here the author insists that one should

observe the power of prabh¡va in all other substances like this. Then the

prose order and meaning of the second portion of the tenth verse and first

portion of eleventh verse are given through which gradation of prabhava is

mentioned i.e the substance having more prabh¡va will subsides the other

substance having lesser prabh¡va.

Higher Neutralizes the Lower

According to this substances are capable of doing ¿ubh¡¿ubha21

things based on their rasa and vip¡ka. The rasas like madhura and kaÀ¡ya

removes pitta. Even though ‘kulastha’ is having madhurakaÀ¡ya in taste but

this will create pitta due to its vip¡ka namely am½ap¡ka.Another substance

doing things based on other qualities. (gu¸¡tara) which is explained

through the example of godh£ma22. The godhuma is capable of eliminating

the b¤mha¸a, v¡ta etc and this will destroy ¿¢ta and uÀ¸a qualities etc.

Two types of v¢ryas are assumed in guru etc due to their importance of ¿¢ta

and uÀ¸a in it. The author further pointes out that the word gu¸¡tara is

included in this to show that like rasa etc and guru etc are capable of doing

good and bad things.

Takra

The takra is having amla rasa and destroys pitta due to its ‘ ¿aitya

gu¸a’,which is an example of v¢rya doing the karma.

322

Sura

It is even though of the nature of ‘ amloÀ¸a’ which increases the breast

milk is an example of substances having prabh¡va doing things. Like this if

two substances having different qualities are mixed the higher will

subsides the lesser. Then the author wrote the sentence ‘ madhur¡dikale

k¡ryatte parayunnu23’ instead of ‘madhur¡di ras¡dikalu¶e k¡ryatte

parayunnu.’ Then the prose order and the meaning of the second portion of

the eleventh verse is given through the qualities of the madhura taste are

furnished.

I) Madhura rasa

The madhura taste gives strength to the sapta dh¡tus and its usage

begins from our child hood on words. Then the prose order and the meaning

of the twelfth and first portion of the thirteenth verses are given. Madhura rasa

is recommended to children, old age people and those who have high

fatigue. It is good for getting fairness to body, rich hair, five sensory

organs , good for giving strength to the body. It is also good for our throat,

heels, wounds, production of breast milk, longevity, giving snigdha nature

to our body and destroys pitta, v¡yu and toxins. The author further points

out that here a question may arise , how guru and snigda come together

with other qualities described here. The author answered that both these

should come to the similar places along with other qualities. Then the prose

order and meaning of the second portion of thirteenth and first portion of the

fourteenth verses are given through which the ill effects of excess of

madhura rasa are furnished.

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The Ill-effects of Excess Madhurarasa

The excess usage of madhura rasa may cause obesity, indigestion,

the diseases named sany¡sa, diabetics , ga¸·¡da etc which are caused by the

vitiated kapha and meda. Then he put a full stop and the second portion of the

fourteenth verse to the first portion of twenty first verse are given in order.

It deserves to note that the verses sixteen and twenty verses are

unnumbered. Then the prose order and the meaning of the second portion of

the fourteenth verse and fifteenth verse are given together through which the

qualities of amlarasa are furnished.

II) Am½a rasa This rasa is of the following qualities

1) Increases the digestive fire.

2) Giving the quality of snigda

3) Good for heart

4) Increases the taste

5) Having the v¢rya of uÀ¸a

6) Coldness at the time of touch ie this will decreases the hotness of the

body by lepana and seka

7) Suitable to the body

8) Increases the wetness

9) Enhances the laghu gu¸a

10) Expels the air through their respective orifices and Create the kalpa

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pitta and rakta

After this the prose order and the meaning of the sixteenth verse is given through which the ill effects of the over usage of the am½a rasa are mentioned.

The Ill-effects of Excess Am½a rasa

Over usage of this rasa may cause to the troubles like ¿aithilya to the

body. The author gives his own interpretation to the word ¿aithilya thus it is

the state of giving looseness to the joints of the body. Then he wrote ¿eÀam

spa˦am 24. Then the prose order and the meaning of the seventeenth verse is

given through which the qualities of the lava¸a rasa are mentioned.

III) Lava¸a rasa

It is of the following qualities.

1) Destroys the excess doÀas

2) Decreases the fatness of things

3) Cures the obstructed doÀa, ie veg¡ roga

4) Increases the digestive fire

5) Increases the oily nature

6) Increases the sweetness

7) Increase the taste rapidly

8) Removes the durm¡msa25 and healing the wounds.

Here it is to be noted that the author while giving the meaning of this

verse used the word ‘ stabdhatvette’ and put a deletion mark over the letter

‘®’ to read it as ‘ stabdatvatte26’ . After this the prose order and the meaning

325

of the eighteenth verse is given through which the ill effects of the over

usage of excess lava¸a rasa are mentioned.

The Ill-effects of Excess Lava¸a rasa

The over usage may cause the following conditions like baldness,

hoar, thirst and diseases like Ku˦ha etc. Here it is to be noted that the author

at the time of giving the Malayalam meaning used the word kaÀa instead of

kaÀa¸¶i27. Then the prose order and meaning of the verses nineteen and twenty

are given through which the qualities of ‘ tikta rasa’ are mentioned.

IV) Tiktarasa

It is of the following qualities

1) It is not desirable to anybody due to its taste ( does not give any taste)

2) Reduces the medas

3) Stimulating the intelligence

4) It is good for breast milk

5) Clears the voice and

6) Removes the conditions like tastelessness etc.

Here it is to be noted that the author at the time of giving the Malayalam

meaning used the word ‘patinonnonnineyum’ instead of ‘patinonnineyum28’ .

After this the prose order and meaning of the first portion of twenty first verse

is given through which the ill effects of the over usage of ‘Tikta rasa’ are

mentioned.

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The Ill-effects of Excess Tikta rasa

The over dosage of this may cause the deterioration of sapta dh¡tus

and cause diseases like v¡ta Then the second portion of twenty first to

twenty six verses are given in order . After this the prose order and meanings

of the second portion of twenty first to first portion of the twenty third

verses are given through which the qualities of ‘Ka¶urasa’ are mentioned.

V) Ka¶urasa

This rasa has the following actions

1) It removes the five diseases like gal¡maya 29etc.

2) It suppurate wounds

3) Destroys the actions begins with the sneha etc

4) Increases the digestive power

5) Digests the food

6) Increase the taste

7) Removes the oily nature of the food taken so as to digest easily

8) Removes kapha and

9) Expands the capillaries which carries out the medha and kapha etc.

Here it is to be noted that the author while giving the Malayalam

meaning of the verse used the word ‘kaphama´´ale30’ instead of

‘kaphamaya´´ale’ . There is also a word t¡yi medaÅ in brackets which seems

to be deletion mark31. Then the prose order and meaning of the second portion

327

of the twenty third and first portion of the twenty fourth verses are given

through which ill effects of the over usage of ‘ka¶urasa’ are furnished.

The Ill-effects of the Excess Ka¶urasa

The over usage of this may cause thirst, deterioration to the production

of seman, swoon, inability to unfold the legs and palms chilling and pains in

the waist and joints. Here it is to be noted that the author at the time of

giving the Malayalam meanings used the word ‘Arakka¶¶u’ instead of

‘Arakke¶¶u32’ . Then the prose order and meaning of the second portion of the

twenty fourth verse and twenty fifth verses are given combined through

which the qualities of ‘kaÀ¡ya rasa’ are furnished.

VI) KaÀ¡ya rasa

KaÀ¡ya rasa has the following qualities

1) It destroys both pitta and kapha

2) It has the nature of gurutvagu¸a

3) It purifies the blood

4) It removes kapha through pressing.

5) Heals the wounds

6) Has the nature of ¿¢ta

7) Reduces the k½e·ana and meda

8) Obstructs the abdominal gas and faeces

9) Posses r£kÀagu¸a and

10) Fairness to the skin

328

Then the prose order and the meaning of the twenty sixth verse is given

through which ill effects of ‘kaÀ¡ya rasa’ are mentioned.

The Ill-effects of the Excess KaÀ¡yarasa

The over usage of this may cause to eight conditions like vi˦amba etc

pauruÀa bhram¿a33 it also causes and deterioration of semen. Then the verses

from twenty seven to the first portion of the thirty-third verses are given in

order. It deserves to note that the author does not put numbers to the verse

twenty eight and thirty. Then the author further states that ‘madhur¡dikalute

s¡m¡nya gu¸a´´lkk cilapat¡rtha´´til vyatyasa mu¸¶ennu parayunnu34’ .

Then the prose order and meaning of the twenty seventh verse is given

through which the qualities of the following things kept after one year are

mentioned ie. Except á¡li, yava, mugara, godhuma, madhu, sugar,

J¡´galam¡msa etc are causes the accumulation of kapha. The author explains

the word prayaÅ like this- There are some variations in qualities mentioned

earlier depending up on certain substances. The author also pointed out that

this explanation is also applicable to above five rasas. Then the prose order

and meaning of the first portion of the twenty eighth verse is given through

which enhances the substances of the pitta gu¸a are mentioned.

Substances Enhancing the Pittagu¸a

The solution fermented with d¡·ima35 and ¡malaka increases pitta.

Then the prose order and the meaning of the second portion of twenty eighth

verse is given through which the qualities of the salt are mentioned. Salt other

than Saindhava are not good for our eyes. Then the prose order and meaning

329

of the twenty ninth verse is given through which the qualities of substances

which reduces semen and aggravation of v¡ta are mentioned.

All materials having ‘ tikta rasa’ except am¤tu and pa¶avala36 and

materials having Ka¶u taste except dried ginger, tippali, onion etc reduces

semen and aggravate v¡ta. Then the prose order and meaning of the first

portion of the thirtieth verse is given through which the qualities of Ka¶ukka

are mentioned.

Ka¶ukka

All kaÀ¡ya materials expect ka¶ukka are of the nature of ¿¢ta and

causes sthambana 37 in the abdomen. Then the prose order and the meaning of

the second portion of the thirtieth verse is given through which the characters

of Ka¶u taste, Am½a taste and Lava¸a taste are mentioned. The power of these

rasas increases gradually from ‘erivu to pu½i and to uppu’ 38.Then the prose

order and meaning of the first portion of the thirty-first verse is given through

which the nature of tikta, kaÀ¡ya , madhura etc are mentioned. Among these

the ¿¢ta gu¸a increases from tikta to kaÀ¡ya then to madhura gradually.

Then the prose order and meanings of the second portion of the thirty

first verse is given through which the nature of tikta, kaÀ¡ya and madhura

are given. The r£kÀa gu¸a increases gradually from tikta to ka¶u, then to

kaṣ¡ya which causes constipation. Then the prose order and the meaning of

the first portion of the thirty second verse is given through which the nature

of ka¶u , am½a and madhura are mentioned. The snigta nature of these

increase gradually from ka¶u to am½a then to madhura, which are responsible

for the proper expulsion of faeces, urine and other abdominal gases. Then

330

the prose order and meaning of the second portion of thirty second verse is

given through which the gradation of guru gu¸a is mentioned.

Guru

The guru nature increases gradually from ka¶u to kaÀ¡ya and then to

madhura. Then the prose order and the meaning of the first portion of the thirty

third verse is given through which the nature of laghu is mentioned.

Laghu

The laghu nature increases gradually from am½a to ka¶u and then to

tikta. After this the author put a full stop and wrote the second portion of

the thirty third to first portion of the forty first verses in order. Here it is to be

noted that in fortieth verse author has written only the first portion. After

this the author sated that ‘ ini madhur¡dikal etell¡mennu½½a ¿ankayikal

parayunnu’ 39. Then the second portion of thirty third to first portion of the

thirty sixth verses are given through which grammatical peculiarities are

mentioned. After justifying the singular and neuter gender in the compound

words the author gives the Malayalam meanings of the words as follows.

AkÀolam – Mala uk

R¡j¡tanam - Pa½amunp¡lappa½½am

Va¸¸inikal- Orila, m£vila, k¡¶¶uzhunnu, k¡¶¶upayar

ár¡va¸iyugam - ár¡va¸iyum, mah¡ ár¡va¸iyum ra¸¶um durlabham

KÀ¢ra¿uk½am - P¡lmutukk

Tuk¡kÀ¢ri - k£vakÀ¢rinikal n¡lp¡maram

Sahakal- P£v¡m kuruntala

331

Muyal cevi- V¢rak¡koli

Then he wrote the sentence ‘ ¿eÀam spaÀ¶am’ and further says that the honey

and cittintal are also posses kaÀ¡ya rasa so they come under kaÀ¡ya varga.

Then the prose order and the meaning of the second portion of thirty-sixth and

thirty seventh verse are furnished. Here also the author gives the Malayalam

names of the medicinal materials as follows-

Am½ika –Pi¸ampu½i

Allavetasam - Ariµµj¡npu½i

Dravyam – Va¶uka pulin¡rakam

Karam¡takam- Pla´´¡yil tanne vakabhedam

P¡r¡vatam - Cerun¡rakam

Rajatam – Ve½½i

Then the author wrote the sentence ‘ ¿eÀam, spaÀ¶am’ . Here it should

be noted that in the Malayalam meaning given to karamutuka the author adds

that there are different types of that fruit as ‘p½¡´´¡yil tanne vanbhedam’

which seems to be ‘pla´´¡yil thanne vakabhedam’ 40. Then the prose order

and meaning of the thirty eighth verse is given through which the

Malayalam names of the medicinal materials are given as follows-

Varam – Indupp

K¡s¢sam- Karutta ¢yyam

KÀ¡ram – SarvakÀaravum

Here the author adds that by the word Ëdi, marakkala, uppu etc are also intended. Then the prose order and meaning of the thirty ninth to first

332

portion of forty first verses are given through which Malayalam names of the medicinal materials are furnished.

Pa¶oli- Pa¶avalam

Tr¡yanti - B¤aÅmi

V¡lakam – Iruveli

U¿¢ram - R¡maccam

Bh£nimbham - Puttariccu¸¶a

Ka¶uka - Ka¶ukarohi¸i

Naktam¡lam – Cu¸·a

Varaja¸i - maµja½um, maramaµja½um

Ëdar£Àakam - ˶alo¶akam

P¡¶a- P¡¶akizhangu

Ap¡m¡rgam – Ceruka¶al¡¶i

K¡msam - Vellod

Ëyass – Irumb

Gul£ci - Am¤t

Dhanvay¡sam – Ko¶utt£va

Mahalpaµcam£lam – Kumbalam, K£valam, P¡tiri, Palakappayy¡ni,

Mutta

Vy¡gh¤ikal – Ceruva½utinayum, Velluva½utinayum

Vi¿¡la - K¡¶¶uvellari

333

AtiviÀ¡ - Ativitayam

Vac¡ - Vayamp

Here also the author wrote ‘ ¿eÀam spaÀ¶am’ and put a full stop.

Then the author wrote the verse from the second portion of forty first to forty

fourth verse in order and wrote the sentence ‘ ras¡di nir£pa¸am kalpam n¡ma

paµcamodhy¡yaÅ’ and put a full stop. After this the first verse of the sixth

kalpa is written and put the number one to it. Then the prose order and the

meaning of the second portion of the forty first and forty second verses are

given through which the Malayalam names of the medicinal materials are

given as follows-

Hi´gu - K¡yam

Mar¢cam – Mu½ak

K¤mijitt – Vi½¡lari

Paµcakolakam - K¡¶¶u tippali, K¡¶¶umu½ak, Ko¶uveli, Cukk, Tippali, etc.

Here it deserves to note that the author gives the meaning of the sentence

‘ku¶er¡dikal’ and after this the author put a bracket which may be a deletion

mark. Then he gives the Malayalam names one by one.

Ku¶era¿igru surasa sumukh¡ s£ribhust¤¸am

Phan¢rjjarjjakajam b¢raprabh¤ti41

Then he gives the Malayalam meanings of the words as follows.

Ku¶era- Kejjakam

334

áigru - Muri´´a

Surasa - Tu½asi

Sumukham - Anibal

Ësuri - Ceruka¶uk

Bhust¤nam - P£tanakkam

Phan¢rjjakam - Ma¸ika¸¶akam

Ërjjakam- Karinkaµjukam

Jamb¢ram - Jonan¡ra´´a

Karjjuka´´al – Tulasibheda´´al ¡kunnu

Haritakam - Kuppamaµµal

Pittam - Pr¡¸ikalu¶e antarbhagattile avayavam

M£tram - Gom£tr¡di

AruÀkaram – Cerkkuru

Pathy¡kÀaÅ - áir¢sa

Khadiram – Mudukatam

Then the prose order and meaning of the forty third verse is given then

the Malayalam meanings of the medicinal materials are given as follows-

Pathya - Ka¶ukka

ËkÀam - T¡nnikka

¿ir¢Àam - Nenmmeniv¡ka

Khadiram – Kari´´¡li

335

Madhu – Cerut®n

Kadambham – Ka¶amb

Udumbharam – Atti

Mukta – Muttu

Prav¡lam – Pavi½am

Aµjanam - Aµjanakkallu

Gair¢kam - K¡vima¸¸u

Balamayirikkunna kapattham – Elayaplaka

Kharj£ram - Cittintil

Pisam - T¡maravalayam

Padmam - T¡marappuvu

Ulpal¡di - Cengan¢rkizhangu etc.

Then through the prose order and meaning of the forty-fourth verse

the author gives the quality of the Vaidya as follows.

Qualities of a Vaidya

A Vaidya attains the great fame through understanding the four

powers of medicine beginning with rasa etc and their proper application

by knowing the k¡la, doÀa and d£Àya and based upon the authoritative

texts. Then the author put a full stop and wrote the sentence

Iti ras¡di nir£pa¸am n¡ma paµcamodhy¡yaÅ and he again put a full

stop . It deserves to note that while giving the Malayalam names of the

medicinal materials in Sanskrit the author used some Sanskrit words.

336

End Notes

1) Then going to give the discriptions of ras¡dinir£pa¸a

2) 1/5/1 Ms Ed

3) Strength

4) Vigor

5) How this are explained

6) 1/5/2 Ms Ed

7) Tongue

8) Then speaks about Vip¡ka

9) Ka¶ukaÀ¡ya´´al

10) Then explained the changes occurring to various rasas.

11) Mixed with sweet and acidic

12) 1/5/6 Ms Ed

13) Twenty qualities are described, based on their ¿¢toÀ¸a nature.

14) 1/5/8 Ms Ed

15) Idem

16) Idem

17) Idem

18) Then the author mentions about Prabh¡va thus - Rasav¢rya vip¸ka.

19) Then gives the example of it.

20) 1/5/9 Ms Ed

21) Good and bad things

22) Cow dung powder

23) The qualities of sweet taste are furnished

337

24) The remaining everything is clear

25) Unwanted flesh

26) 1/5/ 17 Ms Ed

27) 1/5/18 Ms Ed

28) 1/5/20 Ms Ed

29) Neck diseases

30) 1/5/ 23 Ms Ed

31) Idem

32) 1/5/ 24 Ms Ed

33) Impotency

34) The common qualities madhura etc differs for certain substances

35) Pomegranate

36) Snake gourd

37) Obstruction

38) Pungent, Soar and Salty

39) What are madhura rasa etc in the case of doubt arises

40) 1/5/38 Ms Ed

41) The verse is not seen in PV Ed

338

Chapter VI - Garbhopac¡rakalpa

Garbhopac¡rakalpa is the sixth chapter of the prathama kha¸·a of

H¤dayapriy¡ consists of seventy six verses. Here it is to be noted that the

author wrote prose order and meanings up to seventy three verses and even

for the seventy third verse he furnished only the prose order. Again in the

printed verse ninety eight verse are seen. It is not clear why it had

happened so. This chapter begins with the prose order and meanings of the

first verse which describes how Garbha is formed and followed with an

elaborate explanation of of ¿uk½¡rttava, avidy¡, asmita, abhinive¿a and mokÀa

by his own words.

Garbha

áuk½a and ¡rttava which are free form the influence of v¡ta etc and

inspired by the effects of past life of one’ s deeds will form in to an embryo.

áuk½a is seventh dh¡tu and which is considered as male áuk½a, ¡rttava means

women’ s blood devoid out of bad smell and with a blackish red colors during

her menstruation. It is considered as female ovum and both ¿uk½a and ovum

combined is known as áuk½¡rttava.

K½e¿a

The author describes the word K½e¿a as something which causes pain.

and these pains are caused by one’ s own deeds.

Avidy¡

The unnecessary importance giving to the mundane, materialist world

by neglecting the eternal god is called Avidy¡.

339

Asmita

The pride of an individual about his or her own body which is impure

and mortal composed of bones, flesh and excreta.

Abhinive¿a

The extreme desire to achieve the goal, by removing the obstacles

before them.

MokÀa

Every life is a continuous process, ruled by one’ s own deeds in the previous

birth. When all the karmas1 of the present birth ends, one can attain MokÀa.

Bhav¡nta

It deserves to note that the author explains this state MokÀa as

Bhav¡nta in his own verse. Then he gives the Malayalam meanings of the

verse bhav¡nta.

bhav¡nta - mokÀa2

Cittameva hi samsk¡re r¡g¡di k½e¿ad£Àitam

Tadevatairvinirmuktam bhavanta iti kathyate3

Author gives an instance when doubt arises about the time and way in

which J¢va enters to the body having the capability of doing different deeds,

through ¿ukra¿o¸ita combination. The formation of garbha is like fire

produced out of Ara¸i. Author further explains the term ‘Yuktiva¿at’.

Yuktiva¿a - adh¢na4

`Then he explains the formation of the Garbha from ¿uk½a and ¡rttava

340

through the formation of agni in the sacred tradition of y¡ga. Ara¸i is an

instrument used to lighten agni in y¡gakarma. Garbha is formed from ¿ukra

and ¡rttava just as invisible agni eminates in to visible form by rubbing

together ‘ Uttararu¸i’ and ‘Adhararu¸i’ . Then author put a full stop and wrote

the verses from two to six in order. Then the author further says that the word

‘Pad¡rtta´´al Paµcabh£ta Sambandam k£¶¡te ori¶attum vardhikkunnilla e

s£kÀma guhayi´gal b¢jale¿am vardhikk¡n tikkva¸¸am paµcabhuta

sambhadham en´ine ennu parayunnu5. Following this , he gave prose order

and the meaning of the second verse and in this, the formation of pregnancy

‘kalalave¿y¡dyavasta’ is described.

Formation of Garbha

Garbha formed from ¿uk½a and ¡rttava is nourished by subtle

mahabh£tas and ¡h¡ra rasas from mother’ s garbha through umbilical cord.

The word ‘Ca’ in the verse intends the development of garbha in to the

kalalave¿y¡di condition gradually developed in the abdomen.

How a Child resembles Father and Mother

How a child gets resembles from father and mother is illustrated with

an example through the third verse. If the molten metal is poured in to the

mould of particular shape like wise the embryo formed from ¿uk½a and ¡rttava

has the characteristics shape of his or her parents. After this in the end of the

meaning portion there is a word which is not clear. Then the prose order and

meanings of the first portion of fourth verse is given through which formation

of different genders are explained.

341

Causes of Formation of Male, Female and Neuter

Male child will be formed when ¿uk½a exceeds the ¿o¸ita and girl child

vice versa. If both ¿uk½a and ¿o¸ita are equal the pregnancy will be a

napumsaka. Then the prose order and the meanings of the second portion of

the fourth verse and first portion of the fifth verses are given which dealt with

formation of multiple embryo. When the ¿uk½a and ¿o¸ita get divided in to

many parts by v¡yu multiple embryo will be formed. And the multiple

embryo will be male when the ¿uk½a exceeds ¿o¸ita and the girl vice versa

which is intended by the word yath¡svam. Then the prose order and meanings

of the second portion of the fifth verse is given through which the formation

of deformed child is explained.

Formation of Deformed child

Such a baby will be formed due to the vitiation of v¡ta, pitta and

kapha in uterus. Then the period of menstruation is explained through the

prose order and meanings of the sixth verse.

Period of Menstruation

In woman the rajas formed as the product of ¡h¡rarasa flows out of the

body for three days of every twenty seven days. It starts from twelve years of

age and gradually diminishes at the age of fifty years. Then the author put a

full stop and wrote the verses from seven to ten are given in order. Here the

verse number ten is seen unnumbered. Then the prose order and meanings of

the seventh and first p¡da of the eighth verses are given through which the

suitable age to pregnancy is described.

342

Suitable age for Pregnancy

The women who has completed the age of sixteen years and having

clean uterus, the channels, rajas and mind combined with the man of above

twenty years having good ¿uk½a, mind etc will get an ideal child. It is also

stated that the time of copulation should be devoid of all doÀas including the

v¡yu occurs in uterus. Then he wrote in his own words in Malayalam

1) Garbh¡¿ay¡i n¡linteyum ¿uddhi - V¡t¡di doÀakopam k£¶¡teyirikkuka6

2) H¤dayattinte ¿uddhi - Vyasan¡ti k£¶¡teyirikkuka7

3) Anilante ¿uddhi - Pitta , kaphadi samsargam K£¶¡te irikkuka.8

The author further states that the qualities of garbha will be diminished

if the above said condition are not satisfied. Then the prose order and

meanings of the last three p¡da of the eighth verse is given through which

how a weak child with lesser longevity is born is explained.

Weak and Lesser life span child

If the woman below sixteen years of age and the man is below twenty

years of age the child born to them will be always diseased or having less life

span or good for nothing. It is also added that there is sometimes no

possibilities of pregnancy. Then he wrote his own words like this it is seen

that good and valiant child is born to those above rarely due to the good deeds

of the j¢va. Here it is to be noted that in the explanation in Malayalam, the

word durdarlabha is written instead of durlabha9. Then the prose order and

meaning of the first portion of the ninth verse is given through which the

reasons of infertility is described.

343

Infertility

If the ¿uk½a and ¡rttava are infected by tridoÀas , pregnancy would not

happen. The author also explains the symptoms of infected ¿uk½a and ¡rttava.

Then he wrote the Malayalam word ‘duÀ¶a¿uk½a¿o¸ita lakÀa¸a´´a½e

parayunnu’ 10. Then the prose order and meanings of the second portion of

ninth verse is given. In this he describes about the ¿uk½a and ¡rttava infected

by tridoÀas.

Impure áuk½a and áo¸ita

The details about the vitiation of v¡ta etc will be explained in the

fifteenth chapter of this kha¸·a begins with v¡tasya v¡ru¸am r£kÀam. Then

he explained the nature of v¡ta , pitta and kapha in ¿uk½a and rakta.

V¡ta

The ¿uk½a and rakta vitiated by v¡ta is of blackish red in color, r£kÀa,

dilute and having the nature of foam.

Pitta

The ¿uk½a and rakta vitiated by pitta is of yellow and black in color,

uÀ¸a having foul smell and appears in different colors after diffraction.

Kapha

The ¿uk½a and rakta vitiated by kapha is of white in color, oily, thick

and sticky in nature. Then the author explains the nature of rajas due to the

vitiation of v¡ta and kapha.

V¡takopha

The rajas being red in color enhances its color during v¡takopa.

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Kaphakopa

The rajas changes its color to white due to kaphakopa. Then the

prose order and meanings of the tenth verse is given through which the

nature of rajas when combined with v¡takapha, raktapitta and m¡rutapitta

are explained. The rajas vitiated by rakta is having foul smell, the rajas

vitiated by v¡takapha is of solid in nature , the rajas vitiated by raktapitta is

like ‘cala’ and rajas vitiated by m¡rutapitta is of scarce in nature. Further the

author put a full stop and wrote eleven to fifteen verses in order. Then the

prose order and meanings of the first p¡da of the eleventh verse is given

through which the possibility of curing of the above are mentioned. After

this through the rest portion the disorders coming out of the vitiation of all

three doÀas are mentioned .

Incurable Condition

If above three doÀas vitiates, the ¿uk½a and rakta will be of the color

and odor of urine or faeces and is not curable. After this the author wrote in

his own words. ‘ Ini itukalkku cikitsaye parayunnu’11.Then he describes the

treatment of the above through the prose order and meaning of the second

portion of eleventh verse.

Nature of Medicine for Vitiated áuk½a by V¡ta

Medicine should be snigdha, uÀ¸a, am½a and lava¸a in taste for

treatment of vitiated ¿uk½a by v¡ta.

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Nature of Medicine for Vitiated áuk½a by Pitta

Medicine should be madhura and kaÀ¡ya in taste and ¿¢ta in nature.

Nature of Medicine for Vitiated áuk½a by Kapha

Medicine should be predominant in ka¶u and kaÀ¡ya in taste.

Nature of Medicine for Vitiated áuk½a by V¡ta

Medicated ghee prepared by using kalka of tartt¡val, ku¶ampuly ,

induppu and cavalk¡ram should be consumed as per the direction of a

physician. After this author further explains about ‘ku¸acc¡ti cikilsaye

vi¿eÀiccu parayunnu’ .12 The treatment of ku¸acc¡di through the prose order

and meanings of the rest portion of eleven and first portion of twelfth verse.

Treatment of Ku¸apagandha of Retas

In the case of ku¸apagandha of retas medicated ghee prepared with

using kalka of medicine of dh¡taky¡di should be consumed. Dx¡takv¡di is

explained as follows t¡tarip£vu, kari´´¡lik¡tal, m¡ta½a´´a, n¢rmarutu or ghee

prepared with asan¡di ga¸am should be consumed. Then the author explains

details of the treatment for grandhi ¿uk½a through the second portion of twelfth

verse and first portion of thirteenth verse.

Treatment for Grandhi áuk½a

Medicated ghee should be consumed which is prepared by the kalka of

ash of the pla¿ and root of kall£r vaµµi. Then through the rest portion of

thirteenth verse the treatment of semen is mentioned.

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Treatment for P£ya áuk½a

Medicated ghee should be consumed which is prepared by paruÀak¡di

gana or Nyagrodh¡di ga¸a.

Treatment of Lesser quantity of áuk½a

áuk½a vardhana methods mentioned in the fourteenth chapter should

be used for the treatment of kÀ¢¸a ¿uk½a and also adds like this. The ¿uk½a

having features of urine and faeces are incurable, but ¿uk½a with features of

faeces are curable in some cases. So that its treatment is mentioned. Then

through the prose order and meanings of the first portion of the fourteenth

verse author gives the medicine for the ¿uk½a in faeces in color. The

medicated ghee with hi´gusevy¡ should be consumed after vamana and

virecana therapies. Then he wrote the sentence ‘ ini asra doÀattu´gale cikitsaye

parayunnu13. Then the prose order and meaning of the second portion of

the fourteenth verse is given through which treatment of ‘Granthy¡rttava’ is

mentioned.

Treatment for Grandhy¡rttava

The decoction prepared out of ‘p¡¶h¡di five’ is prescribed for

grandhy¡rttava. Author further gives the five factors in ‘p¡¶h¡di five’ as

p¡¶haki½a´´, trika¶u and ko¶akapp¡la14. After this treatment for ‘kundpa’ and

p£y¡sra is given through the prose order and meaning of the first p¡das of the

fifteenth verse.

Treatment for Ku¸apasra and P£y¡sra

Sandal dissolved in water or in decoction according to the direction

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given in kalp¡dhy¡yas is prescribed as treatment. Then the prose order and

meanings of the remaining portion of the fifteenth verse is given through

which the treatment of genital diseases are mentioned. The treatments that will

be prescribed to genital diseases should be done along with ‘Uttaravasti’ . The

treatment to increase lesser semen in its already known through the logic of

increasing the ¿uk½a so the treatment is not dealt separately. Then the author

put a full stop and wrote the verses from sixteen to first portion of twenty one

is given in order. Then he wrote his own words ‘ ¿uk½¡rttva´´alkku ¿uddhi

vann¡l ariv¡nn½½a lakÀa¸atte parayunnu’ 15. Then through the prose order and

the meanings of the first three p¡das of sixteenth verse symptoms of pure

¿uk½a are mentioned.

Symptoms of Pure áuk½a

The ¿uk½a having white in color concentrated, snigdha, thickly,

madhura in taste and abundant in quality will produce good pregnancy. In

addition to this ¿uk½a having the color of ghee or honey or oil will also creates

good pregnancy. Then the symptoms of pure ¡rttava is explained through the

prose order and meanings of the last p¡das of sixteenth verse and first portion

of seventeenth verse.

Symptoms of Pure Rajas

The pure rajas is having the color of the juice of hibiscus or the blood

color of rabbit and having no stains in the cloth after washing. This will

produce good pregnancy. Then he wrote the Malayalam sentence ‘ ¿uk½a

Rajassu´gal garbha yogyam¡yi¶¶u varttikkunnatinu ouÀadhatte parayunnu’16

Then the prose order and meanings of the second portion of seventeenth

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verse is given through which the treatment for increasing ¿ukla is

mentioned.

Treatment for Increasing áuk½a

áuk½a will increase by using milk and ghee which is potentiated with

drugs. They are aphrodisiac and madhura in taste. After this the author

wrote the prose order and meanings of the first portion of the eighteenth verse

which gives the measures for increasing the ‘¡rttavav¤ddhi’ are mentioned.

Treatment for Ërttavav¤ddhi

Ërttava will be increased by using various types of food prepared with

black gram , dal and sesame oil and other pitta increasing food materials.

After this the author wrote by ‘Anantaram garbhattinu pradh¡na

s¡dhanam¡yirikkunna maithuna dharmatte parayunnu’ 17. Then the prose order

and meanings of the second portion of the eighteenth verse is given through

which the maithuna during ¤tuk¡la is mentioned.

Maithunadharma in Îtuk¡la

Male and female whose body and mind are pure and devoid of

suppression of natural urges, genetic diseases, anger, grief should be engaged

in sexual intercourse during ¤tuk¡la for getting an ideal child. After this

author wrote the sentence ‘ ¤tuk¡lattu´kal ve¸amennu½½a¶attu yuktiye

parayunnu.’ 18Then the prose order and meaning of the nineteenth verse is

given through which the author explains reason and cause of having

maithuna during ¤tuk¡la for getting a good child.

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Logic of having Sexual Intercourse during Îtuk¡la.

Like the lotus flower just as opened during day time close at end of

the day, yoni19 which is opened in ¤tuk¡la by the influence of v¡yu will be

closed at end of the ¤tuk¡la. There after she will not be receptable to ¿ukla.

The author used the Malayalam word ¤tuk¡l¡bhattu´gal instead of

¤tuk¡l¡rambhattu´gal or ¤tuk¡lattu´gal20. Then the prose order and meaning of

the first portion of the twentieth verse is given through which the ¤tuk¡la is

mentioned.

Îtuk¡la

The blood which gradually increased during the month will be

discharged for three days. Then the nine days the yonim¡rgam21 did not get

closed and blood discharge occur intermittently. This twelve nights and days

are set to be ¤tuk¡lam. According to ¿¡stra first three days are said to be

inauspicious and during this days women should be avoided. Then the prose

order and meanings of the second portion of the twentieth and first portion

of the twenty first verse are given. In this verse the author clearly indicates

in which days the male and female children are born.

Which days Male and Female children are born

Due to the will of the god the blood which flows sometimes speedly

and slowly, probably reduced during even days like 4, 6, 8, 12. The

copulation on these days male child will born on odd days female child

will born. Here the author further mentions that male child will be born in

excess of ¿uk½a and excess in ¡rttava rakta causes the birth of female child.

He wrote the word hetuvayitt twice22 After this verse the author put a full

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stop and the he wrote the second portion of the twenty first to first portion of

the twenty sixth verses in order. Then the prose order and meaning of the

second portion of the twenty first verse and first portion of the twenty second

verses are given through which the origin of Kl¢ba is mentioned.

Origin of Kl¢ba

Normally rajas will be predominant on eleventh day . but it starts

reducing gradually, so áukla and Ërttava will became equal. Thus Kl¢ba

will be produced so, that day should be avoided by those who need children

. Then the author further says that the god has given the power to do many

things due to the imaginary power of mind. So suitable imaginary methods

are given. After this the prose order and meaning of the second portion of the

twenty second and first portion of the twenty third verses are given through

which the rituals followed by male and female for getting an ideal child.

The Imaginary Methods for getting an Ideal child

In the beginning of the copulation husband and wife should imagine in

their mind; these qualities like r£pam23, sth¡nam,24 caritam,25 bh¤tyan26 of

such a person they should like their son to possess. Those who wishes to get

a luxurious child should imagine such a child having the qualities of ¿ar¢ra,

pr¡s¡d¡di sth¡nam, jana´´a½u¶e k¡ryavic¡ram.27 Those who need intellectual

child they should imagine S¡tvika r£pa, áiÀya sabha , book etc. after this the

author wrote like this- ‘Anantara k¡ryatte parayunnu.’ 28 Then the prose order

and meaning of the second potion of the twenty third verse is given through

which types of copulation method should followed to get an ideal child.

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Maithunadharma

In the K¡ma¿¡stra there are different methods explained for sexual

pleasure , in copulation for getting a child, women should be in supine

position whose organs are normal and intact in garbh¡¿aya will receive

¿uk½a from man on her top position is ideal for pregnancy. Author also never

advocates the opposite position. Then the author further says that

‘Garbh¡¿ayattu prave¿a lakÀa¸atte parayunnu.’ 29 Then the prose order and

meaning of the twenty fourth verse is given through which garbhalakÀa¸a are

mentioned.

GarbhalakÀa¸a

Signs of conception are cessation of flow of ¿uk½a and ¿o¸ita, a

feeling of satisfaction , heaviness, throbbing in heart, zest less fatigue and

horrification. After this the author wrote the prose order and the meanings

of the first portion of the twenty fifth verse through which the garbha is

invisible during first month is mentioned. In the previous month sex is not

distinguished as male and female because garbha is not clearly manifested.

Then the prose order and meanings of the second p¡das of the first portion of

twenty fifth verse is given through the ‘Kalalam’ 30 is mentioned.

Kalalam

In the first month during the first seven days ¿leÀmapi¸·am31 like

garbha b¢jam32 will became. Then the author wrote what is kalalam.

Definition of Kalalam

Kalala is defined as round shaped structure mixed with blood and

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possess red color . Its sex is not distinguished as male and female. Then the

prose order and meaning of the second portion of the twenty fifth verse is

given. In this the author says about ‘Pumsavana’ .

Pumasavana

Should be advocated in Kalalavasta before the manifestation of sex.

Then the author further says that ‘ PuruÀapr¡ja un·¡v¡nu½½a karmatte

Pumsavanamennu parayunnu’ 33 He explains Pumavana by doubting that

less potentiated ouÀadha which may cause changing the sex of garbha in

which the j¢van is situated whose past life deeds are powerful. The past life

deeds are won by powerful human efforts. Then through the prose order

and meanings of the first portion of the twenty sixth verse detailed description

of pumsavana is given. It is further added that the medicine is even capable

of changing the sex of the child through the effort of the man it is

substantiated through the verse

Anya janma k¤tam karma

Daivam pauruÀamaihikam34

Daiva is explained as the fruit of the actions we did in the previous

birth and pauruÀa as the deeds of the present life. The author explains the

possibilities of begetting a male child through pumsavana which is also

optional like treatment of diseases some diseases can be cured easily and

others not. However we treat the diseases to get happiness like wise we

should perform Pumsavana. After this the author put a full stop and wrote

the second portion of the twenty sixth verse to thirty second verses in order.

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Then he wrote in his own words pumsavanatte parayunnu.35 Then the prose

order and meanings of the second portion of the twenty sixth and first portion

of the twenty seventh verse are given through which the methods of

pumsavana is given which is intended through the word ‘api’ in the verse

intended. Here it deserves to note that the author used the term s£ciccu

instead of s£cippiccu.

Method I

For ‘ Pumsavana karma’ an icon of male made either with gold, silver,

or iron heated to red hot color and dipped in milk one n¡½i ( 230ml) of this

milk is to be used in puyam constellation and those who need female child

female icon is to be used. After this the author explains the prose order and

meanings of the second portion of the twenty seventh verse and first portion

of the twenty eighth verses are given through which the second method of

Pumsavana methods are again mentioned.

Method-II

Whole plant of white stumped valiya ka¶alady, J¢vakam, Edavakam

and whole plant of karinkuruµµi and either used in single or combination

of two, three or altogether made in to fine paste in water should be taken

and its dose is three ka½aµj

1 Ka½aµj = 4.86gm

Then the prose order and meaning of the second portion of the twenty

eighth verse and first portion of the twenty ninth verse are given through

which third method of Pumsavana by nasyam36 is explained.

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Method III

The medicine prepared with juice of root of white flowered

Kandak¡ri made with milk by woman herself and dropped in her right nostril

if she desires a male child and in to left nostril for getting a female child.

Then the prose order and meanings of the second portion of the twenty ninth

verse and first p¡da of the thirtieth verses are given through which the

treatment for conception and its protection are explained.

The treatment for conception and its protection

The root juice of tirut¡½i either as nasya or drink is recommended for

getting pregnancy and its protection. Then the prose order and meanings of

the second p¡das of the first portion of thirtieth verse is given which again

describes Pumsavana method.

Method IV

Eight sprouts of per¡l grinded with milk, used as nasya or drink

should be recommended for getting male child. Then the author further says

that , though the impact of medicinal power is beyond doubt, it has special

power of number eight and it is to be believed that the due to the influence of

gods will is powerful. Then the prose order and meaning of the second

portion of the thirtieth verse is given through which the ‘ J¢van¢ya ouÀdha

and sn¡na lepana’ are explained which is to be used by pregnant woman for

the protection of pregnancy

The Medicine for Protection of Garbha

For the protection of garbha pregnant woman should consume butter,

ghee, milk and ten J¢van¢ya37 group of drugs used wise fully either

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internally or externally for her good health. It may be noted that the author

wrote the Malayalam word J¢van¢yanettinulla instead of J¢van¢yattinulla38.

Then the prose order and meaning of the first p¡da of the thirty first verse is

given through which the upac¡ras followed by garbhi¸i39 and

upac¡rapadarthas are mentioned.

The Garbhopac¡ras

The conceived women should follow the upac¡ras like m¤tu and priyam.

The upac¡ra pad¡rthas are given as counter pane, unfold , attendants etc.

Then the prose order and meaning of the last three p¡das of the thirty first

verse is given through which the things addressed by pregnant woman for

the protection of her pregnancy are explained.

Things avoided for the Protection of Garbha

The pregnant woman should avoid the following things like lying

supine position, over excretion, fear, anger, the sorrow caused by lose of

lovable things etc. for the protection of her garbha. These are intended by ca

¿abda in the verse. After this the author further says that ‘ paraµjatupole

garbharakÀa ceyy¡µ¡l tridoÀa kopaÆ ko¸¶u varunna d£Àyatte parayunnu.’ 40

Then the prose order and meaning of the thirty second verse is given through

which the state of embryo by the effect of the tridoÀa vitiation are furnished.

Effect of TridoÀa Vitiation in Embryo

V¡ta

By consuming food which increase v¡ta will cause the child either

k£nan , kurutan , buddhih¢nan and pokkam kuranjavan.41

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Pitta

By using pitta increasing foods may give birth to the child, either

bald headed or yellowish color.

Kapha

By using kapha increasing foods, will cause the child either ¿vitra42

and p¡¸·u. The author further says that by the Ca ¿abda other tridoÀa vitiations

are also intended. It may be noted that the author wrote the Malayalam

word ‘¸·u’ instead of p¡¸·u43. After this the author wrote the verse thirty

three to the first portion of the thirty eighth verse are given in order. Then

the prose order and meaning of the first portion of the thirty third verse is

given through which the treatment for the diseases of pregnant woman are

mentioned.

Treatment of Pregnant woman

The pregnant woman should be treated with the drugs which are soft

and mild. The strong medicine should be avoid. Even in the case of atit¢kÀ¸a

drugs the dosage should be very mild. It may be noted that the Malayalam

meaning time the author wrote the word ‘atit¢kÀ¸amennum rakako¸¶u’

instead of ‘ atit¢kÀ¸amennu paraka ko¸¶u44’ . Then he wrote the sentence

‘krame¸a garbhattinte avasth¡ bhedatte parayunnu’ 45. Then the prose order

and meaning of the second portion of the thirty third verse and first p¡das of

the fist portion of the thirty fourth verses are given through which the

second month of the pregnancy and its three variance stage are also

furnished.

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Second month of Pregnancy

During second month , garbha transforms from kalala stage to Ghana

or pe¿i rarely arbhuta. The author describes the meanings of the Ghana, pe¿i

and arbhuta as follows:

Ghana - Uru¸¶ittull¡tu46

pe¿i - n¢¸¶uru¸¶ittu½½atu47

arbhutam – etu ra¸¶um vi¶¶u oppamall¡te u½½atu48

The male child is formed by Ghana female child is formed by pe¿i and

arbhuta formed by neuter. Then the prose order and meaning of the second

p¡das of the first portion of the thirty fourth verse is given through which

the lakÀa¸a of garbha which transform to one among i.e ghana, pe¿i or

arbhuta is explained. Then the prose order and meaning of the second portion

of the thirty four and first portion of the thirty sixth verses are given. In this

he explains lakÀa¸as of garbhi¸i in general.

Signs of Pregnancy

Features of pregnancy are as follows

1) emaciation

2) heaviness

3) fainting

4) vomiting

5) loss of taste

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6) yarning

7) excess salivation

8) debility

9) appearance of hair lines

10) wish for sour foods

11) breasts enlarged with little amount of milk and black colored nipples.

12) Swelling in feet

13) Burning sensation

and different kinds of desires are developed.

Then the prose order and the meaning of the second portion of the thirty

sixth verse and first portion of the thirty seventh verses are given in this the

effects of foetus due to the reface of pregnant woman’ s desires.

Longings Dauhrda of Pregnant woman

As the foetus heart is maternal origin and is inter connected to the

heart of mother through umbilical cord, so refusal of pregnant woman

desires are not good. If the desires of the pregnant woman are not fulfilled it

causes dejection in her heart. It also effect the foetus.

Then the prose order and meanings of the second portion of the thirty

seventh verse is given through which apathya49 should be given to pregnant

woman mixed with pathya50 to fulfill dauh¤da51. Then the prose order and

the meaning of the first portion of the thirty eighth verse is given through

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which abnormality caused by denial of pregnant women desires are

mentioned. If the pregnant women desires are not fulfilled it will cause

deformity of foetus organs or its premature expulsion. Then the author put a

full stop and wrote the second portion of the thirty eighth verse to first

portion of the forty fourth verses in order. After this the prose order and

meaning of the second portion of the thirty eighth verse and first portion of

the thirty ninth verses are given through which characteristics of third

month of pregnancy stage are mentioned.

Third Month

Five main organs like head, two hands, two legs, feet chest and

minute parts are formed and also the feelings of pleasure and pain are

distinguished in this stage. Then the prose order and meaning of the second

portion of the thirty ninth verse and first portion of the fortieth verse are

given through which foetus development in 4th , 5th and 6th months are

furnished.

Fourth Month

During fourth month all minute parts will became clearly manifested

Fifth Month

During the fifth month mind will be developed which is the seat of

erudition

Sixth Month

During sixth month organs like tendons, blood vessels, hair, power

to move organs, color, nail and skin will be clearly manifested. Then the

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prose order and meaning of the second portion of the fortieth verse is given

through which characteristics of seventh month pregnancy are explained.

Seventh Month

In the seventh month garbha will be expanded increased by the

development of all parts of the body and the functions of mind. After this

the author says that ‘ sarv¡´ga samp£r¸atayinkale lakÀa¸atte parayunnu’ 52.

Then the prose order and meaning of the first portion of the forty first verse is

given as follows

Signs of Completely developed Foetus

The pregnant woman will feel burning sensations in hand and

feeling of itching and kikkisam also will be developed. Here the author

wrote the Malayalam word ‘d¡na’ instead of d¡ha and again he wrote the

Malayalam word kil kikki½i instead of kikkisam53. Then the prose order and

meaning of the third p¡da of the forty first verse is given through which the

remedies for the disturbance caused by the fully developed pregnancy is

mentioned.

Remedy for Disturbances of Fully developed Pregnancy

It can be pacified by applying butter externally and taking internally.

Then the prose order and meaning of the last p¡da of the forty first verse and

first portion of the forty second verses are given through which the other

types of remedies are explained. Madhura and laghu rice which is prepared

by the water mixed with juice of ‘ lentha’ and madhura drugs like

dr¡kÀ¡di54 is used along with ghee and saindhavam for pacifying the

troubles. Then the prose order and meaning of the second portion of the forty

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second verse is given through which other type of remedies are also

mentioned. The paste prepared with candana and R¡macca in water can be

apply to thighs, breast and abdomen is recommended. Then the prose order

and meanings of the first three p¡das of forty third verse is given through

which the signs of eight month of pregnancy are explained.

Eighth Month

During eighth month ojas starts moving between foetus and mother

and from mother to foetus so mother and child will sometimes feel cheerful

and sometimes exhausted. It is stated that in the absence of ojas exhaustion

happens and in its presence cheerfulness. After this gives the prose order

and meaning of the fourth p¡da of forty third verse and first portion of forty

forth verse. Here delivery in eighth month is explained.

Delivery in Eighth month

Due to the instability of ojas in foetus, baby born in eighth month

may not be survived or mother’ s life also will be doubt full due to

the absence of ojas. After this the author repeat the sentence ‘mat¡vu

j¢vitattu´gal sam¿ayitay¡yi¶¶u bhavikkum cilare j¢vikkumennu t¡lparyam55.’

After this he gives the prose order and meaning of the second portion of

forty forth to first portion of the forty ninth verses is given. Then the prose

order and meanings of the second portion of forty forth to first portion of forty

sixth verses are given through which the treatment for eighth month

delivery is explained.

Treatment for Eighth month Delivery

Woman who delivered in eighth month should consume , gruel

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prepared with milk and added with ghee. Sneha vasti done with medicated

ghee prepared with madhura in tasted drugs likes dr¡kÀ¡di is good and also

for the removal of old faces the kaÀ¡ya vasti proceed with direction of the

decoction prepared with u¸a´giya m£lavariki½´´a and fruit of lanta p¡la in

pasted catakuppa and mixed in ghee, sesame oil and saindhava is

recommended. Then after he wrote ‘ ¿uÀkam£lakam m£lavari ennum

bhaÀayu¸¶u’ . It may be noted that the author wrote this Malayalam meaning

time prasaviccatu instead of prasaviccaval56. After this the prose order and

meanings of the second portion of forty sixth and first portion of forty

seventh verses are given through which the delivery is ninth month is

furnished.

Delivery in Nine month

Delivery in any time from first day of ninth month and before

completion of first year will not cause any harm to mother. It is said to be

meant to be normal delivery. If it is retained in abdomen after this time that

by v¡ta will cause harm to mother. Then the prose order and meaning of the

second portion of the forty seventh verse he describes the effects of garbha

which is retained in the abdomen for more than an year by v¡ta. All types

of v¡tahara treatments are recommended internally and externally for

garbha retained in abdomen after an year. After this the author says ini

simhavalokana ny¡yam ko¸¶u prak¤tatte anusariccu oyabhat¡m m¡sattil

tanne ve¸¶atine parayunnu57. In the Malayalam meaning the author wrote

prak¤tte instead of prak¤tatte58.After this the prose order and meaning of the

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forty eighth verse is given through which the treatments to be followed

during ninth month is mentioned.

The treatment of Ninth month

From ninth month onwards till delivery pregnant woman should

consume rise or gruel mixed with ghee and yamaka.59 The water boiled with

the drugs having the power of v¡tahara and cold in nature should be used for

bathing after cooling it. It is also said that the pregnant woman should take

bath daily with boiled and cold water after applying ¿uddhabala taila on the

body. Then the prose order and meaning of the first portion of the forty- ninth

verse is given through which the characteristics of tenth month is

mentioned.

Tenth Month

It is said that normal delivery during tenth month is generally. Then

the author wrote the second portion of the forty ninth verse to first portion

of the fifty fifth verses in order. After this the author wrote in his own words

–immediate lakÀa¸a signs of delivery ‘ ini prasavam a¶ukkumbol u½½a

lakÀa¸atte parayunnu60’ After this the prose order and meaning of the second

portion of the forty ninth verse to first portion of the fifty first verses are

given in order through which the signs of nearby delivery in tenth month is

furnished.

Signs of Delivery

The woman expecting delivery today or tomorrow will develop

fatigue of body , looseness of eyes and abdomen , exhaustion of sense

organs, heaviness below umbilicus , pains in thighs, abdomen, waist, back

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heart and groin area . feeling pains is vaginal region as pricking and

tearing and pulsate and fluid discharge starts from womb . Then the prose

order and meanings of the second portion of the fifty first verse is given

through which signs are again explaining. Piercing type of pains of vagina is

developed and further fluid discharge from womb occurs. It may be noted

that there is lacuna in the Malayalam meaning in the fifty first verse. Then the

prose order and meaning of the first third p¡das of the fifty second verse is

given. In these treatments recommended to be followed at the time of

delivery is given.

Treatments during Nearby Delivery

Pregnant woman who is in near her by delivery is to be protected

with ‘baddha kautuka ma´ga½a’ and gruel mixed with ghee should be given.

Then the author explains the meaning of baddha kauthuka ma´ga½a as the

ouÀadha protective by chanting mantra and tied to her hand. Then the prose

order and meaning of the last p¡da of the fifty second verse and first p¡das of

the fifty third verses are given through which the above mentioned

treatments are continued. Massaging with oil having v¡tahara quality below

the neck and umbilical region again and again is recommended. Then the

prose order and meanings of the second p¡das of the first portion of the

fifty third verse is given through which treatment is again continued. The

pregnant woman is also advice to do sanj¡ram and j¤bha61.Then the prose

order and meaning of the second portion of the fifty third verse is given

through which the effects of above mentioned treatments are described. It is

said that by doing these treatments foetus will take to upside –down position

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just above urinary bladder. Then the prose order and the meaning of the first

portion of the fifty fourth verse is given through which the methods of

‘Pras£tividhi’ 62 who has completed ten months is mentioned.

Pras£tividhi

Pregnant woman is advised to lie on a cot comfortably and oil should

anoint on vagina and expand it with big finger by gentle massage. After

these prose order and meaning of the second portion of fifty fourth verse is

given through which rest of the procedures for delivery is described.

Pregnant woman should be advised to push downwards and made her

pleasant by saying words like – see the stance of the son etc. After this

author wrote in his own words ‘ ini prasaviccatinte ¿eÀam ve¸¶unnatine

parayunnu.’63 Then the prose order and meaning of the first portion of fifty

fifth verse is given which dealt with the methods of treatments for new born

baby as given in the chapter seven. Then the author put a full stop and

further wrote second portion of fifty fifth verse to fifty nine in order. Then

the first portion of the fifty sixth verse is not legible to read. Then the author

wrote in his own words ‘ ini garbhattinu ta¶avu vann¡latte pratikriyaye

parayunnu.’ 64 After this author wrote the prose order and meaning of the

second portion of fifty fifth verse in which different procedures for obstructed

labor are explained.

Treatment for Obstructed Labor

In obstructed labor vagina should be fumed by hi´gu or should spread

on hard and put near vagina so that the smell reaches vagina without

touching. Then the prose order and meaning of the first portion of fifty sixth

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verse is given which dealt with other methods i.e advised that. Roots of

Nilapana and l¡´gali should wear on hands and legs. Then the prose order and

meanings of the first p¡das of the second portion of fifty sixth verse is given

which dealt with the treatments that to be when apara is obstructed.

Apara patana

Method I

If apara65 is obstructed hi´gu, Nilapana and l¡´gali should be used as

directed earlier. After this medicines are prescribed for the above. Then

the second p¡das of the second portion of fifty sixth verse is given which is

the continuation of treatments for obstructed placenta. It is advised to shake

the body by holding both armpit. After this prose order and meaning of the

first p¡das of the first portion of fifty seventh verse is given. In these verse

above said treatment is continued as body should be shaken to get

movement in pelvis. Then the second p¡das of the first portion of fifty

seventh verse is given in these methods for delivery are given.

Methods for Delivery

Method I

Pregnant woman should be advised to hit on her waist by her own

heals. It is said that this actions make delivery easy. Then the prose order and

Method II

Meanings of the second p¡das of the first portion of the fifty seventh

verse in these continuation of above said treatment is explained. A plait of

hair should be touched to throat or palette. It also can be done with thread

of a blanket, then a feeling of nausea occurs. This causes down ward

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movements of v¡yu. Then the prose order and meaning of the second p¡das

of second portion of fifty seventh verses is given which dealt with the

continuous treatment.

Method III

If foetus and placenta is obstructed milky sap of ka½½ipp¡la is to be

applied over vertex . After this prose order and meaning of the fifty eighth

verse is given in which rest of above said treatments are narrated.

Method IV

Paste prepared in water with and one or two all together of bh£rja,

l¡´gali, tumbi, sarpatlvak, ko¶¶am and mustard should be applied to vagina or

get fumigated is advisable. Then the prose order and the meaning of the fifty

ninth verse in given which dealt with the continuous treatment.

Method V

A paste prepared with ko¶¶am, and t¡l¢sapatra is used with vasa

madya or with soup of horse gram or with ¡sava prepared with b¡lbaja is

to be given for drinking purpose. Then the author gives the meanings of the

word ¡sava and b¡lbaja.

b¡lbaja = t¡tirip£v

and if decoction prepare by it and kept for one night is called ¡sava. After this,

verses from sixty to sixty sixth in order. Then the prose order and meaning of

the sixtieth and first portion of sixty first verses are given through which the

treatments are given.

Method VI

Snehavasti is recommended to anus or vagina of pregnant woman by

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using the following medicines. Hi´gu, Ko¶¶am, Mala´k¡rakka, áatakuppa,

Mustard, Cumin, bark of áigru and Pepper mixed with cow urine and milk as

directed in Vastukalpa. After this the author wrote his own words as ‘ ini

apara patanattinu tanne marunnu parayunnu66.’ Next he gives the prose order

and meaning of the second portion of sixty first verse and first portion of

sixty second verse through which expulsion of placenta is described.

Apara patina

Method II

If medicated oil prepared by paste of áatakuppa, Ko¶¶am, Mustard,

Tippali and Vayambu should be used as enema that will expel the apara

quickly. In this author wrote the Malayalam word ‘Marupi½½ayo’ instead of

‘Marupi½½aye67’ . Then the prose order and meaning of the second portion of

the sixty second verses is given which dealt with causes of obstruction of

placenta.

Cause of Obstruction of Apara

Apara is get obstructed by v¡ta and by winning v¡ta placenta expels

out quickly. Then the prose order and meaning of the first portion of sixty

third verse is given which dealt with the methods for taking out the

placenta which does not not came out naturally. Woman is advised to pull

out placenta by her own neat hands on smeared with mukk£¶ oil. Then the

prose order and meaning of second portion of sixty third verse is given

through which mentions the treatments for S£thikopac¡ra.68

S£thikopac¡ra

After the delivery and expulsion of apara, vagina should be

369

smeared with oil and massages for pacifying v¡ta for shrinking the

vagina. Next author gives Malayalam meanings of word Apara as

Marupi½½a and m¡¿a. Then the prose order and meaning of the sixty fourth

verse is given through which dealt with the pain named ‘markkala ’ after

delivery and its treatments are explained.

Treatment for Markkala pain

The pain developed after delivery to some woman in the regions like

head, vastiprade¿a and abdomen is called markkala. It also called known as

gulma by some others. It is advised to be take fine powder of Cavalk¡ra

solution in ghee or hot water according to the condition. Then the prose order

and meaning of the first portion of sixty fifth verse is given through which

continuation of treatments of above said markkala pain is explained. It is

advised to drink k¡¶i water mixed with Powder of Trika¶u, Trijata and

Jaggery. Then the prose order and meaning of the second portion of the sixty

fifth verse and first p¡da of sixty sixth verses are given through which

medicines of post delivery treatments are explained.

Post Delivery Treatment

It is advise to take powder of paµcakolam mixed with ghee or oil and

with anup¡na of hot water mixed with jaggery for two or three days to

mitigate v¡yu. Then the prose order and meaning of the second p¡da of sixty

sixth verse is given which dealt with the decoction to be taken after delivery.

KaÀ¡yam

It is advised to think the hot decoction prepared out of v¡ta mitigating

substances like da¿am£la and dhanvantara etc. Then the prose order and

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meaning of the third p¡da of sixty sixth verse is given, through which

medicines recommended to be used after three days of delivery.

Medicines to be used after three days of Delivery

The gruel prepared in decoction of vid¡ry¡di should be taken after

three days of delivery. Then the prose order and meaning of rest portions of

sixty sixth verses is given through which medicated bath for delivered woman

is explained.

Bath

Bath should be taken with luke warm water which is medicated

with drugs which have v¡ta mitigation properties. After this author put a

full stop and then he wrote verses from sixty seven to seventy in order. Then

the prose order and meaning of the first portion of sixty seventh verse is

given in which the treatments for pregnant woman after seven days is

explained. It is said that after seven days medicine which are nourishing is to

be given gradually is good.

Medicine Recommended after Seven Days

Nourishment should be done gradually with food, drinks, and lepanas

prepared with medicines which have v¡ta mitigating and j¢van¢ya

properties and also with madhura group of drugs it is indicated by the word

‘Ca’ it is also stated in the second portion of sixty seventh verse that delivered

woman should be protected wise fully with out having any complications

because diseases of pregnant woman are difficult to be treated. Then the

prose order and meaning of the first portion of sixty eighth verse is given

371

through when the status of delivered woman. Changes to normalcy is

mentioned.

Changing the Status of woman

It is said that the woman reaches her normally after two or three

months. It is to be noted that in the Malayalam meaning there is a word

‘Namo’ which seems to be not necessary here but this is a colloquial usage of

the word one side people said that after 56 days change her status and other

side said that after 90 days. After this author further says in his own words

as ‘ anantaram garbha vy¡pattu´kal cikitsaye parayunnu.69’ Then the prose

order and meaning of the second portion of sixty eighth verse is given

through which month wise treatment for complications of pregnancy are

explained. Then the prose order and the meaning of the first third p¡das of

the sixty ninth verse is given through which treatment for bleeding

disorders of grabha is explained.

Treatment for Bleeding disorder of Pregnant woman

Method I

It is advise to do which is have Treatment which have snigda ¿¢ta in

bleedings and pain is urinary area which is caused by misdeeds of pregnant

woman. Then the prose order and meanings of the first portion of sixty ninth

verse is given through which drakÀ¡di kaÀ¡ya should be used with ghee for

drinking and used that can be used as seka and lepana. Then the prose order

and the meaning of the last p¡da of the sixty ninth verse and first portion of

372

seventieth verses are given through which continuation of above said

treatments are mentioned.

Method II

The cloth smeared with the paste of n¡lpp¡mara, u¿¢ra and sandal are

put in the vagina and vastiprade¿a. The word ¡di indicates the root of lotus also

in this region. The plural pic£n indicates the cloth should be changed in

regular period. After this prose order and meaning of the second portion of

seventieth verse is given through which the continuation of above

treatments are mentioned.

Method III

Ghee which is churned in cold water or decoction of N¡lppamara

should be applied in vagina and vasti. It also said that the bath in n¡lpp¡mara

decoction is also good. Further verses from seventy one to seventy six verses

are wrote in order. Then the prose order and meaning of the first portion of

seventy first verse is given through which continuation above mentioned

treatments are mentioned.

Method IV

Milk boiled with µj¡valpp£v, mutta´ga, Jalakandham , Iruveli, Attittoli

are ideal for the above. It is to be noted that the present scholar do not

understand the word e¶ami¶¶ is the Malayalam meaning. After this prose

order and meanings of second portion of seventy first verse is given through

which treatments to be done after the abortion.

Treatment for Aborted woman

It is recommended that after abortion woman should be advised to

373

drink strong liquor , courageously. After this the prose order and meaning

of the first portion of the seventy second verse is given through which the

methods that to be followed for woman who is not eligible to drink liquor.

Woman who are not eligible to drink liquor, should consume the gruel which

is prepared with water boiled with paµcakolam. Further prose order and

meaning of the second portion of the seventy second verse is given through

which medicines that should be taken after liquor is explained. After

consuming strong liquor gruel prepared with small paµcakola which is

devoid of ghee should be consumed. Then the prose order of seventy third

verse is given. Meaning is not written. Then author put a full stop. Then he

wrote ‘ iti pustakam sam¡ptam’ .70 Then the ‘karak¤ta mapar¡dhm

santumarhanti sandaÅ’ and then he put a full stop. Further he wrote ‘ ¿r¢

gurubhyo namaÅ’ . Then also he put two full stops one after another. After he

wrote like this

AkÀaram yad paribhraÀ¶am

M¡tra h¢nam yet bhavet

kÀanthumarhanthi vidv¡msaÅ

kasya n¡sti vyatikramaÅ

Then he put a full stop again and he wrote

‘ári ga¸e¿¡ya namaÅ’ then put a full stop and wrote ¿ubham then

again put a full stop.

374

After this at the end of this Ms, author gives the list of chapters as

follows. It deserves to note that this leaf is unnumbered.

1) ËyuÀk¡m¢ya kalpa

2) á¡ly¡di kalpa

3) OuÀadha kalpa

4) Ëh¡ra kalpa

5) Ras¡di kalpa

6) Garbhopac¡ra kalpa

7) BalarukpradhiÀedha kalpa

8) A´gamarm¡di kalpa

9) Vamana virecana kalpa

10) Snehasveda kalpa

11) Vasti kalpa

12) Nasy¡di kalpa

13) Rakta mokÀa kalpa

14) KÀ¡r¡gani kalpa

15) Yantr¡di kalpa

375

16) M¡nabedasya kalpas are included in this Ms. The author adds that

among these 16 kalpas, 6 kalpas are furnished in this MS. From this

one can assume that the author wrote commentary up to sixth kalpa of

H¤dayapriy¡ text.

376

End Notes

1) Duties

2) Salvation

3) 1/6/1 (1) Ms Ed

4) Under the influence

5) With out these five elements ( P¤tvi, App, T®jo, V¡yu, Ëk¡¿a) no substance will be formed and developed. Then he explains the role of five elements in the growth of Zygote.

6) The state of being devoid of tridoÀas of Uterus - the state of being of devoid of tridoÀas

7) The purity of mind- the state of being devoid of sorrows

8) The purity of anila – devoid of the combination of pitta and kapha.

9) 1/6/8 Ms Ed

10) Then the author mentioned the characteristics of duÀ¶a¿uk½a¿o¸ita

11) Then the treatment of the above are furnished

12) Then he explains about the treatment of Ku¸acc¡di

13) Then the treatment for as¤adoÀa is mentioned.

14) 1/6/14 Ms Ed

15) The symptoms of pure semen and blood are described.

16) The medicines prescribed for making ¿ukla and ¡rttava suitable for pregnancy are explained.

17) Further explains about sexual intercourse which is important factor for getting pregnancy.

18) The logic or sexual intercourse during menstrual cycle is explained.

19) Genital parts

377

20) 1/6/19 Ms Ed

21) Vaginal channels

22) 1/6/21 Ms Ed

23) Form, color and mannerisms

24) Position

25) Carita

26) Servant

27) Good physique attracting nature, position, people lenient

28) Then says about next matter

29) The entry of semen in to Uterus is explained then.

30 ) Jelly mass

31) Semi solid mass

32) Embryo

33) Pumsavana is a methods of getting a male child.

34) 1/6/26 Ms Ed

35) Then explains pumsavana.

36) Nasal drops

37) Restorative

38) 1/6/30 Ms Ed

39) Pregnant woman

40) The defects caused by tridoÀa which is originated by not following care of the pregnant woman

41) Hunch back, blind, dull and dwarf

42) White skin

378

43) 1/6/32 Ms Ed

44) 1/6/33 Ms Ed

45) It is said about the gradual developmental conditions of pregnancy

46) Ghana means round shaped hard mass

47) Pe¿i means elongated round shape mass

48) Arbhuta means irregular shaped mass

49) Unsuitable things

50) Suitable things

51) Longing

52) Signs of complete development of organs of foetus are explained

53) 1/6/41 Ms Ed

54) Grapes

55) Critical stage of mother

56) 1/6/46 Ms Ed

57) Treatments suited for ninth month according to nature based on simh¡valokana ny¡ya.

58) 1/6/47 Ms Ed

59) Combination of two types of oil

60) The pre symptoms of delivery are mentioned

61) Walking slowly and yawning

62) Delivery management

63) The procedures that is to be followed after delivery.

64) The treatment for obstructed labor.

65) Placenta

379

66) The medicines for the expulsion of placenta

67) 1/6/62 Ms Ed

68) Post delivery nursing

69) Further explains treatments for complications of pregnancy and there treatments are explained further

70) Here ends the text