Wednesday, October 22, 2008

Ayurveda

Ayurveda is a branch or Upaveda of Athar-Veda which deals with the curing of diseases and suggests remedies to enhance and increase ones lifespan. It is the oldest known existing health care system and is a great heritage of India. The importance attached to a good healthy living can be judged from the fact that - the four principle texts of Hinduism are called Vedas and all other branches of learning are called either Shastras or Vidyas, but the branch of learning dealing with health is called Ayur-Veda.

The ancient Hindu system of learning was a fully integrated education system and not an isolated study of the various systems. A pundit had to study and master all branches of knowledge in order to get a proper all round knowledge.  Hence apart from studying the Vedas one studied various Shastras like Sabda Shastra – grammar and literature, Shilpa Shastra – manual training in arts and crafts including mathematics. Chikitsaa Shastra - The science of medicine,  Hetu Shastra- Logic and philosophy,  Aadhyaatma Shastra – Spiritual science, Jyotishya Shastra or Astrology, Paka Shastra - the art of cooking etc., etc.  In fact its written that:

"Ekam saastramadheeyaano na vidyaachchaastra nischayam, 

tasmaat bahusrutah saastram vijaaneeyaat, chikitsakah 

"By the study of a single Saastra a man can never catch the true import of this science of medicine. Therefore a physician should study as many allied branches of science or philosophy as possible." 

So, in those days when someone wanted a solution he would get a multi pronged in-depth advise. To give you a hypothetical example: if you order "marriage prospects" forecast, an ancient pundit will give you the following advise:

1. Astrologically suitable periods and remedies, 2. Right food, Ayurvedic herbs and exercise to make you look better to improve your chances, 3. Right poojas and mantras, 4. Right lessons from Kamasashtra on how to dress and talk to attract the opposite sex!! 

Apart from Atharveda and the famous ayurvedic classic Charka Samhita, ayurvedic tips and prescriptions are given in a lot of places in Vedas and other scriptures in coded form. Take the following famous verse in praise of Lord Ganesha for example:

"Gajaananam bhoota ganadhi sevitam

Kapitwa jamboophala chaaru bhakshanam

Umaa-sutam shoka vinaasha kaaranam

Namaami Vighneshwara paada pankajm."

Meaning: "O elephant headed Lord, who is served by a host of Ganas, who is fond of the juce of Kapitta and Jamboo fruits, O son o Uma and the remover of obstacles, I bow before your Lotus feet."

There is a coded herbal remedy for a very common decease in this verse. Ganesha is not the son of Uma. Uma was Lord Shiva's first wife who immolated herself during the Daksha Yagna. Ganesha was the son of Parvati. So why did the Rishi say Uma-sutam meaning son of Uma? This is the coded hint. Uma also means sweet in Sanskrit. Sutam also means urine. So for those who know the proper decoding method, this famous Sholaka is a remedy for diabetics - sweet-urine!! - "If you take a little quantity of juice of Jamboo fruits you will not get diabetics." Similarly most of the verses of Shree Rudram in Yajurveda also have coded instructions for herbal remedies for various problems. That is one of the reasons why the Ayurvedic pundits of south India recite these verses while preparing the Ayurvedic medicines, recite the verse while giving it to the patient and ask him to recite it while taking the medicine. That is tradition for you!

Herbs of Ayurveda

The following are the names and some important details of the 100+ main herbs of ayurveda.

1. Ajamoda
Names:- Latin Carum copticum
Tamil Omam
Telugu Omam
Canarese Oma
Malayal Ayamodakam
Urdu Ajwain
Ajamodaacha Soolaghnee
Tiktoshnaa Kaphavaata Jit
Hikkadhmaanaaruchim
Krimijit Vahni Deepanee
Dhanvantari Nighantu
Ajamoda (Omum) checks colic. It is bitter, heating and conquers Kapha and Vaata. It checks hiccouhs distention of abdomen and bad taste. It conquers worms. It improves appetite.
Doses:- Seeds – 5 to 60 grains. 30 to 60 grains for adults in single dose ground together with half its weight of common salt and taken with water. For repeated administration 10 to 15 grains 3 times a day before food.
Action:- Digestive, antispasmodic, intestinal antiseptic, carminative, and anthelmintic.
Uses:- The seeds contain Thymol. It is a favourite remedy for accumulation of wind in the bowels due to fermentation. It is very useful in dyspepsia and colic of certain types and is used in combination with common salt or soda bi carb. The arka distilled with omam 1 part and 1/16 part by weight of camphor and 100 parts by weight of water is a very good drink in Cholera and other intestinal disorders. According to the strength of the distillate, it may be given diluted with 1 to 4 times the quantity of water. For Hook-worm and other intestinal worms, small doses either of the crude omam or of the arka may be given continuously for some weeks. For children a small quantity of omam is fried in ghee, mixed with a little common salt and given along with rice. For infants below 1 year, a pinch of omam is ground with water or mother’s milk 16 times and given early in the morning or when the abdomen is distended. As an antispasmodic it is given it flatulence, colicky pains, hysteria, stoppage of urine and tympanities. In bronchitis with profuse expectoration, it lessens the sputum. A poultice of crushed fruits is applied to painful rheumatic joints and fomentation of hot seeds to the chest in bronchitis and asthma and to the cold hands and feet in cholera and fainting.
2. Aakaarakarambha
Names:- Latin Pyrethrum radix
Tamil Akarakaram
Telugu Akkalakara
Canarese Akalakara
Malayal Akikaruva
Urdu Akharkora
Akallakoshno Veeryena
Balakrith Katuko matah
Pratisyaayamcha Sodhamcha
Vaatamchaiva Vinaasayet.
Aakaarakarabha is pungent and heating and strength giving. It overcomes cold, swelling and Vaata.
Dose:- 5 to 20 grains.
Action:- Sialogogue (increases the flow of saliva), astringent and tonic.
Uses:- This is a sweet stuff; increases the flow of saliva and is used in fevers, specially in summer. It forms a vehicle of many compound powders and may be given in doses of 5 grains as a tonic. An infusion of the root in 16 parts of water may be used as a mouth wash in sore throat with honey and in fevers. It enters into the composition of aphrodisiac pills and lehyams.
It is said to be a powerful agent in killing mosquitos in great dilution in volatile liquids and was used as a destroyer of mosquitos during the last War.
3. Aamalaki
Names:- Latin Emblic myrobalan
Tamil Nellikaai
Telugu Usirikaaya
Canarese Nellikayi
Malayal Nellikai
Urdu Amia
Kashaayam Katu Tiktoshnam
Swaadu Chaamalakam Himam
Param Tridosha hrut Vrishyam.
Jwaraghnam cha Rasaayanam
Dhanvanthari Nighantu.
Amalaki is slightly astringent, pungent, stimulant, heating and sweet. It is cooling in action as compared with Hareetaki. Further, it is Tridosha hara and aphrodisac. It checks fever and is a tonic.
Dose:- 10 grains with honey for repeated administration. ¼ to 1 tola made into a decoction with 8 times the quantity of water reduced to one fourth, filtered and taken with honey according to taste for single administration.
Action:- Cooling, digestive, astringent and tonic.
Uses:- In Pitta diseases, it is a favourite vehicle for administration of other medicines. In the combination of Thriphala it is used as thridoshaharam. In Lehyams such as Chyavanapraasa it is a tonic. Basavaraj, a famous physician of the Andhra Country prescribes Amalaka swarasa alone in the treatment of Diabetes. Susruta recommends the fresh juice of Amalaki mixed with turmeric and honey in Prameha. In the diet of patients, when other acids are contra-indicated, Aamalaki and pomegranate are recommended. It is also used in jaundice. It is now discovered that Amalaki is rich in Vitamin C even in the dry state.
4. Aphenam (Ahiphenam)
Names:- Latin Opium
Tamil Apin
Telugu Nallamandu
Canarese Aphinu
Malayal Aphin, caruppu
Urdu Afim
Aphookam Soshanam graahi
Sleshmaghnam Vaatapittalam
Bhaavaprakash.
Ahiphena (Aphookam – Opium) dries up secretions (except sweat) and is astringent. It checks Kapha and increases Pitta and Vaata. (Here increasing Vaata possibly means that abdominal distention and constipation are increased. It no doubt alleviates pain temporarily.)
Dose:- Internally ½ to 2 grains as pill or in compound pill or powder or as an aasavam.
Externally as a liniment or plaster.
Action:- Sedative, hypnotic, antispasmodic, diaphoretic, anodyne, narcotic and cerebral depressant.
“Aphenam sannipataghnam vrishyam balyamcha mohadam” Raja nighantu, “Aphukam shoshanam graahi sleshmaghnam vaatapittalam, Madakrut daahakrucchukrasthambanayacha mohakrith, Athisaara grahanyaancha hitam deepana paachanam.”
Uses:- It is one of the most valuable drugs if properly used and the most dangerous if misused. It is the best drug to relieve pain but should never be given when the cause of pain is not known and when the pain could be relieved by fomentation, counter irritation, expurgation, and other processions. Also, it should never be given when the patient is sleeping.
If there is indigestion, it is better to allow proper digestion to take place rather than to check the active natural processes. Therefore in the early stages of indigestion or diarrhoea it is contra-indicated. But in late stages when motion is yellow and the mala shows no signs of indigestion, opion is a very valuable drug to give rest to the intestines and to effect a cure in certain stages of diarrhoea, dysentery and cholera. Improper use or large doses help to poison the system not only by its own poisonous effect but also to retained, undigested faecal matter in the intestines and to suppression or retention of urine. Another great danger in its use is that it lessens all tissue activity and that all the secretions except sweat are reduced. When stools and urine are stopped, the patient may be apparently feeling better but he may be actually growing worse owing to the accumulation of poisons in the system. It is therefore most dangerous to give opium when the kidneys or urinary system or the liver are affected.
In pain due to nervous disease, its action is marvelous and sometimes permanent. I know of diseases in which all other drugs failed for months or years together and a small dose of opium effected a radial cure; for example, one case of pain in the gastric region with irritation which lasted for years and another case with gnawing pain in the left shoulder-joint due to chronic rheumatism or gouty tendency which did not yield to any other treatment responded to a very small dose of opium and were permanently cured even when the opium was withdrawn. In distressing cough or spasm in lung diseases its use may be advantageous.
In children, opium is given in the Northern Circars for almost all diseases. The success mostly depends upon the experience of the mother and on the hereditary habit. But, it should be strongly discouraged.
As an aphrodisiac, it is successfully used by some but it is difficult to estimate its value. In diabetes, I have found its use invariably harmful in the long run and the cases in which opium is found useful are more easily amenable to cure by having recourse to a natural diet rich in vegetables, to regulated physical exercises and mental rest. In case of pain due to incurable diseases such as cancer, last stages of consumption etc., it is most valuable as alleviating the sufferings temporarily but should be used cautiously.
As an external application, it is most useful in relieving pain and in inflammation in certain cases and is used as a liniment with oil and camphor or as a plaster with Gandhapheroja (a gum resin) – 10 to 30 grains to an ounce either of liniment or of plaster.
5. Arjuna Thwak
Names:- Latin Terminalia arjuna
Tamil Marudam pattai
Telugu Maddipatta
Canarese Maddi chekka
Malayal Nermadalam
Urdu Arjun
Kakubhah Seetalo Hridyah
Kshata Kshaya Vishaasrajit
Medomeha Vranaam Hanti
Tuvarah Kapha Pitta Hrit.
Arjuna (Kakubhah) is cooling and checks heart diseases, Haemorrhagic consumption and poisons (Toxaemia). It is useful in obesity (Medas) and in Diabetic wounds. It is astringent and checks Kapha and Pitta. As an astringent, it is used in tooth powders.
Dose:- 5 to 30 grains as a powder.
Action:- Cardiac tonic.
Uses:- It is a reputed heart tonic of the Ayurvedic Pharmacopoeia. I have observed large doses to depress the heart. Small doses taken over a long period with sugar and ghee steadily improved the condition of the heart giving it strength. It is used as a powder either alone or as a compound as in Kakabudi choornam or in Arjunaarishta.
6. Arka
Names:- Latin Calotropis gigantea
Tamil Erukku
Telugu Jilledu
Canarese Ekka
Malayal Erukku
Urdu Madar
Arkaadiko Ganohyeshah
Kapha medo Vishaapahaah
Krimi Kushta Prasamano
Viseshaat VranasodhanahSusruta.
The group of drugs beginning with Arka (Arkaadigana) checks Kapha and fat, and poisons. It alleviates diseases due to worms and Kushta. It is specially useful for cleaning wounds.
Dose:- 
Internally –
Of the dry root bark 3 to 10 grains as a tonic and 30 to 60 grains as an emetic.
Milk of the plant dried and made into powder – 3 to 10 grains.
Decoction 1 in 8, reduced to half – ¼ to 1 oz.
Compound pills –
1. Hingilikam heated gently stirring with the milky juice continuously replenished for some hours and the stick so obtained is used along with other anupanams. 
2. Calomel grain 1, Rasanjanam (Antimony sulphide powder), grains 5, make one pill with honey. 1 pill 2 or 3 times a day for elephantiasis and syphilis. 
3. Fresh flowers made into pills, with equal parts of pepper and a little honey, of 5 grains and kept in a stoppered bottle. 
4. Arka Pippali. Pippali is soaked in the milk of Arka and ground in mortar for six days (Bhaavana) and dried and kept well corked. Dose ½ to 2 gr. 
5. Take Arka flower, Pepper and Lasuna in equal parts. Grind well in a mortar and make into 5 gr. Pills. – Arkaadi Vati.
For Snake bites –
Milky juice made into a pill of small marble size and given wrapped in betel leaf. Repeated every half hour till vomiting is caused or after 2 doses reduce the dose and give upto 9 doses.
Juice mixed with water in the same doses as above if the patient cannot swallow the pill.
Leaves two or three – chew and swallow after snake-bite.
Apply root rubbed in water over the bite; Same as kalikam into the eyes.
One Tola of the swarasam of the root-bark for snake poison.
Ghee:- Dry flowers 10 to 12. Ghee 5 tolas. Boil the ghee and strain. Dose of the ghee ½ to 1 tola.
Oil:- Prepared by boiling the milk of the plant, goat’s milk, tamarind leaf juice and Nirgundi swarasam and gingelly oil in equal parts. (Refer Arkaadi Thaila).
Flowers:- Dry flowers mixed with equal parts of pepper and salt and made into powder. Dose 3 to 10 grains twice a day gradually increased or as a confection or one flower may be chewed with betel leaf.
Ash:- Of the ash (kshaara) 1 to 5 grains with plenty o water.
Externally –
Leaf:- Smear the leaf on the soft side with castor-oil, warm it and apply comfortably hot to inflammatory swellings or inflamed anus or piles.
Take a handful of the leaves. Cut them in the middle. Tie them into a bundle so as to expose the cut-surfaces as a brush. Dip the cut-surfaces in hot oil. Remove excess of oil and foment with the cut-surfaces over painful joints or painful glands comfortably warm.
Warm the ripe leaf and squeeze the juice into the painful or suppurating ear.
Milky juice:- Mix fresh milk with salt and apply to small cuts or sprains or painful tooth or painful joints or nervous pain or boils.
Milky juice or crushed leaf applied over the scorpion bite.
The application of the milky juice is depilatory (Romanaasaka). Also useful in ring-worm of the scalp.
Root:- Grind the root with water obtained by washing raw rice, make into a paste and apply to the affected parts in elephantiasis.
Action:- Purgative and emetic in large doses, antispasmodic, expectorant, diaphoretic, antimalarial, antidysentric, antisyphilitic, antiparasitic for tapeworm, emmenagogue, bloodpurifier and tonic in small doses.
Uses:- Calotropis gigantean or Arka is of two kinds, purple and white flowered. The white flowered variety is believed to be more efficacious. It is a powerful drug used in a variety of ways by some physicians who have great success depends upon the proper administration of the dose and diet. In the hands of the experienced physicians it is absolutely safe, and of the inexperienced, most dangerous. So also are the modern injections containing virulent poisons such as arsenic.
It is used with success to relieve the fits of asthma and the pains of rheumatism. The milky-juice is applied over the painful joints and covered with turmeric by the poor. In diseases of the spine and the nervous system, the fresh milk is applied over the spinal cord and dusted with turmeric. The confection of the flowers is more used in chronic asthama and bronchitis. The powdered root-bark with pepper is also used for the same purpose. It is also known to be antidysentric. The compound powder is given in heart disease, dyspepsia, cholera, syphilis, leprosy, gonorrhoea, asthma, dropsy, ascites, rheumatism, malarial fever and skin diseases. An external application of turmeric mixed with the milky-juice is recommended by Vangasena for dark patches of discoloration in the face. The root-bark powdered, soaked in the milky-juice is recommended by Vangasena for dark patches of discoloration in the face. The root-bark powdered, soaked in the milky juice, dried and made into cigars is smoked as an inhalation in cough and asthma. In cases of severe post-nasal catarrh and obstruction in the throat with difficult breathing, the pollen grains of the flower are tactfully dusted in the nostrils by suitably placing the flower in front of the nostril and dealing a sharp finger blow so as to eject out the pollen grains into the nostrils. This has an immediate irritating action which relieves the congestion and swelling of the throat and nose (an expert treatment). The ashes of the leaves obtained by roasting in a closed vessel mixed with rock-salt is given in enlargement of the liver and spleen, in intestinal worms, ascites, anasarca and in dysentery (Dose 3 to 10 grains).
Arka Pippali is used by me in severe types of Asthma during the fit. It may cause a vomit but it relieves the fit at once. Arkadi Vati – I have used it as a reliable specific in some cases of Malaria (of the Kapha type).
Antidote for poisoning by Arka:-
Internally-
1. Fresh juice of the indigo leaf. 
2. Sugar mixed in water. 
3. Tamarind leaf juice mixed with water. 
4. Castor oil 1 dose.
7. Asoka Thwak.
Names:- Latin Saraca indica 
Tamil Asoka pattai 
Telugu Asoka patta 
Canarese Asoka chekka 
Malayal Asoka pattai 
Urdu Asok
Asokah Seetalah tiktah
Graahee Varnyah Kashaayakah
Doshaa pachee Trishaa Daaha
Krimi Sosha Vishaa srajith.
Asoka is cooling, bitter, astringent, restoring complexion, and is stiptic. It matures the Doshas and is useful in Apachee, trishna, daaha, Krimi, Sosha, Visha and diseases of blood.
Dose:- Rarely given as a powder. Decoction is made, filtered and again reduced to a soft mass or a solid extract (Rasakriya). Dose of Rasakriya 5 grains.
Decoction of the dark boiled with water 1 in 16, reduced to one-fourth if dry, or 1 in 8 reduced to one-fourth if fresh. Dose ½ to 2 ounces with a little sugar or honey.
Action:- Astringent and tonic used specially in uterine haemorrhage or disorders.
Uses:- Its use is specially favoured in menstrual disorders particularly in irregular haemorrhage as an astringent tonic. It is also given in combination with Iron salts as a pill or in liquid form as in Asokarishta. The red flowered one is the real Asoka. But in Southern India the foliage tree found in the sides of roads called Naramaamidi (Polayalthia longifolia) is used and is reputed to give the desired results.
8. Aswagandha
Names: Latin Withania somnifera
Tamil Amukkura Kilangu
Telugu Penneru-Gadda
Canarese Hirre-Gedde
Malayal Amukkuram
Urdu Asgand
Aswagandhaa nila Sleshma
Switra Sodha Kshayaapahaa
Balyaa Rasaayanee Tiktaa
Kashaayochaati Sukralaa.
Bhaavaprakasa.
Aswaghandha checks Vaata, Kapha Leucoderma, Dropsy and Consumption. It improves strength, it is a tonic, bitter and astringent, stimulating (heating) and improves sperm.
It is one of the drugs most used by me.
Dose:- 20 to 60 grains as powder mixed with sugar and ghee or milk according to digestive power
As a decoction, the same dose of powder boiled with 8 times the quantity of water, add equal quantity of milk filter and take with a little sugar or honey once or twice a day like coffee.
Action:- Nutritive and nervine tonic.
Uses:- It is one of the most reputed drugs in Ayurvedic Pharmacopoea for its tissue building properties. In weakness of the body after fevers or insomnia due to nervous break-down, it is given with very good results either as directed above or as a lehyam or confection. It is believed to be an antinode for vegetable poisons such as aconite and for poisons accumulated in the system due t syphilis or chronic ailments “Peruleni vyaadhiki pennerugadda” – (for a nameless disease give Aswagandha).
9. Aswattha
Names:- Latin Ficus Religiosa
Tamil Arasi Maram
Telugu Raavi Chettu
Canarese Aswatha
Malayal Arayal
Urdu Peepal
Pippalo durjarah seetah
Pitta sleshma Vranaasrajit
Guruh tuvarako rooksho
Varnyo yoni visodhanah.
Pippala (Aswatha) is stringed. It is difficult to digest (durjarah). It is cooling. It checks Pitta and Sleshma. It is guru and rooksha. It improves complexion. It is useful in the treatment of Vrana (ulcers) and diseases of the blood. It is good for Vaginal douching (Yoni Sodhanah).
Dose:- 20 to 60 grains of the powdered bark with honey. As a decoction the same dose boiled with 2 ounces of water reduced to half an ounce and given with honey. As a gargle the same decoction mixed with honey. As a Vaginal douche – 1 dram to 1 ounce of the bark is boiled with 40 to 80 ounces of water for an hour or so, so that a pink solution is formed. Filter and give as a Vaginal douche either alone or mixed with honey, Salt, Alum, or Borax, one teaspoonful to a tint. For an Enema or for washing wounds the same decoction may be used.
Action:- Astringent, Haemostatic, Antiseptic, Aphrodisiac, and tonic.
Uses:- Aswattha is one of the drugs most used as an astringent and antiseptic. Susruta classifieds it under Nyagrodhaadigana (group) which is most useful in the treatment of wounds.
Nyagrodhaadir gano vranyah
Sangraahi bhagna Saadhakah
Raktaitta Haro daahah
Medaghno Yonidosha hrit.
Nyagrodhaadhi group is very beneficial in the treatment of ulcers (Vranyah). It has astringent properties (Sangraahi), coagulates all sorts of secretions, favours the adhesion of fractured bones (Bhagna Saadhakah). It proves curative in a case of haemoptysis (Raktapitta hara). It relieves burning sensation. It is an antifat (Medaghna). It cures disorder of the uterus and Vagina. (Yonidosha Hrit). Some of the other drugs in the group are the Baanyan, Fig, Yestimadhu (Liquories) Arjuna, Mango, Jambu etc. They may also be used in combination with Aswattha or as a substitute for it. Charaka includes Aswattha in the group of the drugs which reduce the urine (Mootrasangrahaneeya).
I have been using the decoction of Aswattha very extensively for Vaginal douching with very good results.
Aswattha is highly recommended in the treatment of the following diseases.
(1) Vaata Rakta – A decoction of Aswattha is given with honey. Charaka Chikitsa, A. 20.
(2) Vrana (Ulcers) – Cover wounds with Aswattha leaf. They heal quickly. Charaka Chikitsa, A. 13.
Dust wounds with fine powders of Arjuna, Udumbara (fig) and Aswattja (peepal). The skin spreads quickly over the ulcers. Charaka Chikitsa, A. 13.
(3) Meha-Urinary diseases – Decoction of Aswattha is very useful in Neela Meha (blue urine).
(4) Aphrodisiac – The fruit of Aswattha, root, bark and tender shoot are boiled with milk and taken internally with sugar and honey. It is highly aphrodisiac. Susruta Chikitsa, A. 11.(5) Fracture – The barks of Aswattha, Palaasaa, and Arjuna are very useful in bandaging for broken bones as soft but strong splints.
(6) Ear diseases – The leaves of Aswattha, Bilwa, Arka and Castor tree are crushed with Tila oil and Saindhava and baked in Puta paaka. The juice expressed from the mass is dropped comfortably hot into the ear. It relieves pain and heals the ulcer. Vag. Uttara, A. 18.
7) For swellings – The bark of Aswattha, Fig and Vata (Banyan) are ground into a nice paste and mixed with ghee and applied as a plaster over a swelling. The swelling is relieved. Vagbhata, Uttara, A. 25.
(8) Sterility in Women – A plant growing in an Aswattha tree (Badanika – Parasite) is boiled with milk and given internally. It helps to establish pregnancy.
(9) Vomiting – Dried Aswattha bark burnt into ashes and mixed in water and allowed to settle down. The supernatant fluid is filtered and given in severe vomiting. Chardim Jayanti Dustharam – Chakradatta.
(10) Burns – Burns heal quickly by dusting them with fine powder of dried Aswattha bark.
(11) Inflammation of the mouth – Fine powder of Aswattha bark is applied with honey to the mouth for relieving inflammation.
(12) Satadhauta Ghritham – Ghee is churned vigorously in decoction of Aswattha (100 times) and a butter-like substance is obtained. A little sajja rasa is also added sometimes. This is very cooling and useful in the treatment of burns and acute ulcers. It is used for Plague Buboes.
(13) The seeds of Aswattha are powdered and given along with other drugs in diabetes and urinary diseases.
(14) Glands in the neck – The ash of Aswattha bark made into an ointment is applied for suppurating glands in he neck as a plaster.
(15) A decoction of Aswattha bark is recommended as a drink to alleviate burning sensation in Gonorrhoea. It is also used in intestinal ulceration.
10. Bala
Names:- Latin Sida cordifolia
Tamil Chitaamuttie
Telugu Lunjapatnala chettu, Chittaa-mutti
Canarese Kadira beru
Malayal Kurunthttie
Urdu Bariar
Balan Snigdhaa himaa Svaaduh
Vrishvaa balyaa tridoshanuth
Raktapitta Kshayam hanti
Balaujo vardhayatyapi
Dhanvanthari Nighantu
Bala is greezy, cooling and sweet. It is an aphrodisiac and strengthening. It checks the three doshas, Rakta, Pitta and Kshaya. It improves strength and Ojas also.
Dose:- Generally used as a decoction – 1 Tola of the drug boiled with 8 times the quantity of water down to one fourth and given along with a pinch or two of pippali or Thrikatu choornam or with milk and sugar as a pleasant soothing beverage or as a compound in Quatha choornams.
Ksheerabala Thailam – Bala – Whole plant 1 part, water 4 parts, make decoction and filter. Add milk equal parts, oil 1.4 part – Boil till oil remains.
Action:- Vaataharam.
Uses:- It is believed to remove the poisons of auto-intoxication such as those caused in rheumatism or fevers. The decoction is given as an anupanam for other medicines such as pills and is expected to relieve pains in the body and also wind in the bowels. It is believed to have a soothing tonic effect on the nervous system and is used as an oily extract boiled hundred times with milk and known popularly as Ksheerabala thailam.
11. Bhallathaka.
Names:- Latin Semecarpus amnacardium
Tamil Shengottai
Telugu Nalla jeedi vittu
Canarese Gerika beeja
Malayal Cherkuru
Urdu Bhilava
Bhallatakah Katutiktoshno
Madhurah Kriminaasavat
Gulmaarso grahanee Kushtam
Hanti vaata Kaphaaniavaan.
Dhanvanthari Nighantu.
Bhallataka is pungent and sweet and heating. It destroys Krimi, Kapha, and Vaata diseases. It is useful in the treatment of gulma, Asras (piles), grahanee (Dysentery) and Kushta.
Dose:- 1 to 4 seeds boiled with 8 oz. Of milk, strained and taken with a little ghee and sugar.
Or as a decoction with 8 times the quantity of water, reduced to 1/8 and the filtrate taken with milk after smearing the mouth and throat with ghee (Charaka) or as a Lehyam. 
Diet:- Rice with ghee and milk. Sugar may be used. Salt and tamarind are to be excluded.
Action:- Stimulant, carminative, antirheumatic, antisyphilitic, anodyne, anthelmintic, aphrodisiac and tonic.
Locally caustic and vesicant.
Uses:- Bhallathaka is one of the drugs, which in the hands of certain physicians produces extraordinarily beneficial results. The processes of treatment by the drug are heroic and the results are in some cases miraculous. Bhallathaka is one of Charaka’s most favourite Rasayanas (tonics). “Kaphajo na sa rogosthi, na vibandhosti kaschana, yam na bhallathakam hanyath, seeghra magnibalapradam” (Charaka).
In rheumatism, in almost all cases, it acts as a specific in relieving the pain and inflammation. As an antisyphilitic in all the three stages, it is used as a popular remedy today in rural areas. The diet restriction seems to be necessary or at least helps to expedite the cure. In cancer or inoperable tumours, it relieves pain and in some cases resolves the tumour. It is used ordinarily in piles, indigestion, worms, asthma, enlargement of spleen, leucoderma, rheumatism, etc. The seed is heated in the flame of a lamp and the oil is dropped in a cup of milk and given in cough due to relaxed throat and uvula.
Externally, it is used as an application for alopecia ground with honey into a paste. Boiled with oil and scented stuffs, it is used as a hair oil and is reputed to promote the growth of hair. The dark acrid oil exuding from the seeds is used as a blistering agent by the poorer classes. The blistering and poisonous properties are counteracted by smearing gingelly oil locally.
Workers with the drug in the pharmacy smear gingelly oil to their hands and they are free from the poisonous effects. Otherwise, itching sensation, blisters and swelling of the whole body, specially of the face, may result by mere proximity not even without touch of the drug, whereas combined with ghee, oil or milk internally and with oil, externally, the drug is safe.
Antidotes for poisoning by Bhallathaka:-
1. Internally, swarasa or the juice of the bark of Butea frondosa (Palaasa)
2. Swarasam of the roots of Duraalabaa
3. Swarasam or decoction of Taanikaaya
4. Swarasam of Chirrikoora with kalkanda
5. Kalkanda and milk.
12. Bharngi 
Names:- Latin Clerodendron siphonanthus
Tamil Gantu Bharangi
Telugu Gantu Bharangi
Canarese Ghantu Bharangi
Malayal Sirutekku
Urdu Bharangi, Brahmaneti
Bharngisyat Swarasetiktaa
Choshna swaasa Kaphaa pahaa
Gulma Jwaraa srik Vaataghni
Yakshmaanaam hanti peenasam
Dhanvanthari Nighantu
Bharangi is bitter, and heating. It checks hard breathing, Cough and Kapha. It is useful in the treatment of Gulma, Jwara, diseases of blood, Vaata, Consumption and chronic nasal inflammation.
Dose:- It is used as swarasam ground with water 8 parts, filtered and taken with honey or may be taken with equal parts of ginger and prepared in the same manner or the powder may be taken with ghee and honey. Dose 10 grains to 1/4 tola.
Action:- Stimulant, antispasmodic and tonic.
Uses:- It is given in a variety of diseases in combination with digestives, expectorants and drugs intended to allay Vaata symptoms. Sushruta recommends its use as a paste in scrofulous diseases for external application and as an arishta or wine in Apasmaaram or epilepsy. Its greatest reputation is for relieving suffering due to hard breathing (Swaasetu Bhaarngi thu oushadham – Yogaratnaakara).
13. Brahmi
Names:- Latin Hydrocotyle asiatica
Tamil Vallarai
Telugu Saraswataaku
Canarese Timare
Malayal Brahmi
Urdu Bereli, Brahmamanduki
Braahmyaa Yushaa himaa medhyaa
Kashaayaa tiktakaa laghuh
Swaryaa Smrit pradaa Kushta
Paandu Mehasraa Kaasajit.
Brahmi is astringent, bitter and light. It is cooling and improves intellect. It also improves Voice and Memory. It is useful in the treatment of Kushta, Paandu, Meha, blood diseases and Cough.
Dose:- The green leaf, ¼ to 1 tola, with tamarind or lemon juice, salt and other condiments as a chutney.
A teaspoonful to 1.2 ounce of swarasam with honey or ½ to 2 ounces of the infusion of the dried leaf made in proportion of 1 to 8 parts of hot water.
A teaspoonful of the dried leaf made into an infusion like tea with a cup of boiling water and taken with milk and sugar.
Ghritam or syrup prepared in the usual manner – dose 1/4 tola.
Action:- Milk diuretic and brain tonic.
Uses:- It is a reputed tonic for tiresomeness after mental work and is specially used for loss of memory. It has also a reputation for developing the power of speech in those who have defective speech and to improve the power of poetic imagination (Appakaveeyam). It is also used in epilepsy and mental disorders.
14. Bringaraaja
Names:- Latin Eclipta erecta
Tamil Karisilaanganni
Telugu Guntakalagara
Canarese Garga
Malayal Kayyunni
Urdu Bringrah, Bringaraj
Bhringaraaja Samaakhyaatah
Kaphasophaama Paandu twak
Hridroga Visha naasanah. 
Bhringaraaja is tikta and heating. It is rooksha (non-oily). It checks Kapha, Sopha, and Aamadosha. It is useful in the treatment of skin diseases, Paandu, Hridroga and Visha.
Dose:- Five to ten terminal leaves of Bringaraaja plant mixed with 5 to 7 seeds of pepper, ground together nicely with buttermilk into a pill and given every morning or made into a pill with jaggery and given every morning.
Or a teaspoonful to half ounce of swarasa of the leaves mixed with 2 to 4 ounces of milk and a little sugar or with 4 ounces of buttermilk and a little salt to be given every morning.
Or ¼ to 1 tola of the leaf to be given along with fresh ginger, pepper, salt and other condiments as a chutney.
Action:- Cholagogue (removing bile), antimalarial, febrifuge and tonic.
Uses:- It is one of the most favourite green drugs that are used in Southern India for jaundice. In certain varieties of jaundice. It has a remarkable effect. In low fevers attended with anaemia or Pandu, the pill with pepper has produced very good results. In those cases where digestion is very poor, the preparation with butter milk is to be preferred. As a hair-dye and as cooling to the brain after bath, the oil is used throughout the country and it enjoys a great reputation.
15. Chandanam
Names:- Latin Santalum album
Tamil Chandanam
Telugu Chandanam
Canarese Srigandha
Malayal Chandanam
Urdu Sandal
Chandanam seetalam rooksham
Tiktamaa hlaadanam Laghu
Srama Sodsha Visha Sleshma
Trishnaa Pittaasra Daahanuth. 
Chandanam is cooling, drying, bitter, pleasing and light. It relieves tiresomeness, checks wasting, poisons, Kapha, Thirst, Rakta pitta, (haemorrhage) and burning sensation.
Dose:- 10 to 30 grains with sugar and ghee or with ghee, sugar and honey.
Action:- Cooling, antiseptic.
Uses:- Chandanam is very much used in India for its cooling effect and its sedative effect on the urinary tract. It also enters into the composition of many compound powders and oils. Made into a paste with water and combined with one hundredth part of Pacchakarpooram, it makes a very nice cooling paste for reducing high fevers, especially of the Pitta type. Mixed with curd or butter-milk or cream, it makes a nice antiseptic and antiphlogistic paste for boils and carbuncles.
It is specially used in gonorrhoea and leucorrhoea and is very popular. It is a constituent of bathing powders and scent sticks. The oil made from it by distillation with water is a specific for chronic ulcers, gonorrhoea and gleet. But, it acts better in dilution than in concentration. In prickly heat, 1 part of sandal-wood oil with 8 parts of coconut oil or the paste with Pacchakarpuram and rose water applied at midday or evening is very refreshning and effective. The oil is used in gonorrhoea in 5 minim doses either with milk and sugar or as an emulsion or diluted with ghee.
A compound powder of Chandana, Useera, Daaruharidra and sugar given with Thandulodaka (water obtained by washing raw rice) is recommended for prompt action in haemorrhage. In hiccough – chandanam with milk. In Raktatisara or diarrhoea with blood – Chandanam with sugar, honey and water obtained by washing raw rice – Charaka.
16. Chitramulam
Names:- Latin Plumbago Zeylanica
Tamil Chitramoolam
Telugu Chitramoolam
Canarese Chitramoola
Malayal Kodiveli kilangu
Urdu Chitrak
Chitrako Agni Samah Paake
Katukah Kapha Sopha Jith
Vaatodaraarso Grahanee
Kshaya Paandu Vinaasanaah.
Dhanvanthari Nighantu.
Chitraka is equal to fire in promoting digestion. It is pungent. It checks Kapha and swellings. It is useful in checking Vaata, Udata (abdominal distention), Arsas (Piles), Grahani (Dysentery), Kshaya (Consumption), and Paandu (Anaemia).
I often use Chitramoolam as Panchakola Quatham in 60 grain doses (Chitraka being 12 gr.) along with 1 oz. of jaggery as a decotion with water. 
It is reputed to be of great benefit in puerperal fevers and other acute infections.
It is recommended for external use in Leucoderma and Elephantiasis.
Dose:- Internally, it is not generally used alone but only as a compound powder or pill in the form of Chitrakadi Vati (Charaka) or panchakola quatha choornam. The leaf is recommended as a vegetable preparation along with that of Punarnava in the treatment of dropsy.
Externally, the root is a vesicant and counter-irritant, the red-flowered variety being more effective than the other.
Action:- In small doses, a digestive and carminative. In large doses irritant.
Uses:- In the Allopathic Pharmacopoeia this drug is known only as a poison, whereas in the Ayurvedic, it is used with great benefit in a number of acute and chronic ailments. In some dyspeptics, it acts as a specific when every other drug fails. It is one of the Panchakolas, a popular appetizer or gastric stimulant. It is used in making certain pills such as Sannipata bhairava where its action is believed to be specific against poison (of microbes) causing fever. It is believed to have a specific action in piles and is given in a special preparation with buttermilk and in various other ways. Butter prepared from curd made out of milk boiled with this root, is used in the treatment of chronic ulcers and sinuses as an external application or as an injection into the sinus. It is an abortifacient both by external and internal use. But, its use is probably attended with danger.
17. Daadima
Names:- Latin Punica granatum
Tamil Mathulai
Telugu Daanimma
Canarese Daalimbe
Malayal Thalimathalam
Urdu Anar
That Swaadu Tridoshaghnam
Trit Daaha Jwara Naasanah
Kashaayaanurasam Graahi
Snigdham Medhaa Balaavaham
Swaadwamlam Deepanam Ruchyam
Kinchit Pittakaram Laghu
Amlamtu Pitta Janakam
Aamavaata Kaphaapaham.
Sweet Pomogranate is Tridoshaghnam. It checks thirst, burning sensation, and fevers. It is also useful in the treatment of diseases of the heart, throat and mouth. It is light, nutritious and an aphrodisiac. It has an auxiliary taste of astringency and is a constrictor. It is oily (Snigdham). It improves intellect and strength.
Pomogranate which is acid and sour improves appetite, and taste. It is light and slightly increases Pitta. Pomogranate which is purely acid creates pitta and checks Aamavaata and Kapha.
Dose:- 10 to 30 grains of the powder of the dried rind of the fruit or of the dried tender fruit.
Of the fruit juice (sweet or sour) diluted with equal parts of water, 8 or 10 oz. for a dose.
Of the flowers mixed with aromatics and astringents such as cinnamon etc in doses of 20 grains.
The juice of the flower as a nasyam.
For tape-worm:-
Of the root-bark ½ to 5 tolas as a decoction or swarasam with 4 times the quantity of water, strained and taken with sugar, honey or castor oil, 2 oz. of the same to be taken every half-hour and then followed by castor oil, if necessary. Repeat the medicine every day till the head of the worm comes out.
Action:- Astringet, anthelmintic specially for tape-worm, nutritive and cooling.
Uses:- The Daadima flower, the rind of the fruit, the tender fruit and the tender leaves are very much used both fresh and dry. The tender fruit or the tender leaves are made into a Putapaakam along with opium and is given in proper doses for diarrhoea and dysentery. Their decoction or swarasam is also given with honey in the same dose. On account of its astringent property this drug is used internally in a variety of diseases, namely, epistaxis, piles, haemorrhage from the mouth, bad taste and indigestion. The fruit juice is a cooling drink and the ripe seeds or the juice of the sour fruit diluted with water according to the taste of the patient is very much appreciated and it relieves thirst and reduces fever. It is also nutritive. Even when all acids are contra-indicated, the acid of Daadima fruit and that of Aamalaki are allowed. It is the least heating of acids according to Ayurveda.
18. Dantibeeja 
Names:- Latin Croton tiglium
Tamil Nervaalam
Telugu Nepaalam
Canarese Jayapaala
Malayal Nervaalam
Urdu Jamalgotg
Jayapaala Katurushnah
Krimihaaree Virechakah
Deepanah Kapha Vaataghno
Jatharaamava nasanah.
Croton seeds (Jaya paala) is pungent and heating. It is a purgative. It improves digestion. It checks Kapha and Vaata and is useful in the treatment of Krimi and abdominal diseases.
Dose:- ½ to 2 grains of the purified seed or one seed just charred in a flame.
Action:- Drastic purgative.
Uses:- It is a good purgative. But, it causes gripping and irritation if given alone and if it is not properly purified.
The methods of purification generally used are either soaking the seeds in cowdung, boiling them with milk or frying them in ghee or castor oil. The powdered seed is generally taken mixed with Hareethai, Sunti or Omam and other carminatives. Its special advantage is the small dose and absence of bad taste. It is very much recommended when brisk purgation and immediate low blood-pressure are demanded, specially in diseases such as apoplexy, heart disease etc. In the way in which it is given after purification by Ayurvedic physicians, it does not seem to be dangerous s the croton oil of the British Pharmacopoeia. It is very much recommended in ascites; but I have not tried it enough. It is contra-indicated in pregnancy and irritable conditions of the stomach and kidneys.
19. Daaruharidra
Names:- Latin Berberis aristata
Tamil Maramanjal
Telugu Maanupasupu
Canarese Maradarisina
Malayal Maramanjal
Urdu Jarkihaldi
Tiktaa Daaruharidraasyaat
Rookshoshna Vrana mehajit
Karnanetrmukhodbhootam
Rujaan Kandoomcha naasayet. 
Daaruharidra is bitter. It is rookha and heating. It is useful in the treatment of Vrana, Meha, diseases of the ear, eye and mouth and in itching.
Dose:- 10 to 60 grains as a powder with honey or sugar in small doses or as decoction or like tea with milk and sugar in large doses.
Action:- Internally – antimalarial, febrifuge and blood-purifier.
Externally – Antiseptic and antiphlogistic.
Uses:- It enters into the combination of fever powders and mixtures. It is a mild diuretic and purifier of urine. It stimulates the liver and is particularly useful in fevers caused by torpid liver. It is a favourite of some physicians who use it frequently in Malaria and other fevers. It is used very much as an antiseptic wash, ointment or plaster. For relieving pain in the eye and for contracting the pupil the solid extract is mixed with opium and applied round the eye.
The powder of the liquid extract (Rasout) forms an ingredient of many antiseptic ointments. It is recommended in erysipelas (Visarpa). It has got almost the same properties as of Haridra or turmeric and is more used internally than the latter.
20. Devadaaru
Names:- Latin Pinus deodara
Tamil Devadaaru
Telugu Devadaaru
Canarese Devadaaru
Malayal Devadaram
Urdu Devadar
Devadaaru Laghu Srigdham
Tiktoshnam Katu Paakicha
Nibandhaadhmaana Sodhaama
Tandraa Hikkaa Jwaraasrajit
Prameha Peenasa sleshma
Kaasa Kandoo Sameeranut.
Devadaaru is light and lubricating. It is acute and pungent in action. It is useful in the treatment of constipation, distention of abdomen, dropsy, Aama, Sleepiness, Hiccough, fever, Diabetes and other urinary disorders, chronic nasal inflammation, Kapha, Kaasa, itching and Vaata diseases.
Dose:- As a decoction 2 tolas to be boiled with 16 parts of water, boiled down to 4 or 8 tolas and taken with sugar or as tea with milk and sugar.
Action:- Carminative, blood-purifier, probably increases Phagacytosis, mild diuretic, diaphoretic, antiphlogistic and antiseptic.
Uses:- This is one of the most useful drugs which though not very much used separately, is used in combination with other antipyretics. It has a fine fragrance and is specially recommended in glandular diseases and in consumption. The oil or tarry oil obtained by destructive distillation of Devadar is used as an external application for wounds and may also be used internally in leprosy, syphilis and other allied disorders. It is a diaphoretic and diuretic and deserves to be used more than at present, but genuine stuff is not easily available.
Externally, it is used as an antiseptic and antiphlogistic and is applied as a hot paste with water.
21. Dhaanyakam
Names:- Latin Coriandrum Sativum
Tamil Kottamalli virai, Dhaniya
Telugu Dhaniyalu
Canarese Kottambari
Malayal Kottamalli
Urdu Dhania
Dhaanyakam Tuvaram Snighdham
Avrishyam mootralam Laghu
Tiktam Katoosha Veeryamcha
Deepanam Paachanam Smritam
Jwaraghnam Rochanam Graahi
Swaadu Paaki Tridoshanut
Trishnaa Daaha Vami Swaasa
Kaasaamaarsah Krimi pranut.
Dhaanyaka is astringent, oily, slightly pungent and bitter and Madhura in Vipaaka, slightly improves sperm (avrishyam). Increases urine; improves appetite; matures aama; creates taste for food, slightly constricts and checks Tridoshas. It is useful in fevers, thirst, burning sensation, vomiting, hard breathing (Swaasa) cough, Aamadosha, piles and Krimi.
Dose:- ¼ to 1 tola as a decoction with 8 times the quantity of water reduced to one-fourth.
20 to 60 grains with sugar or in combination with other aromatics as powder or as a condiment according to taste.
Liquid extract of Dhaanyaka ground with water obtained by washing rice (Thandulodaka) and a little sugar is given in teaspoonful doses for children as gripe water.
The green leaf as a chutney with tamarind, lemon or curd and chillies or pepper and salt or as a rasam.
Action:- Aromatic stimulant, digestive, mild expectorant, diuretic, febrifuge and tonic.
Uses:- It is used to disguise the taste and smell of many drugs such as Senna and also to auxiliarate their use. It is a milder stimulant than ginger or pepper, is less irritant and more pleasant especially for indigestion and colic of children; and for catarrh, cold and cough of infants it makes an excellent decoction. A tumblerful of hot decoction, given at the height of fever, relieves thirst, produces perspiration and reduces fever. It improves the appetite and helps in a natural cure of cute short fevers of climatic origin. For Dhaanyaka coffee see Aswagandha. 
22. Dhattoora
Names:- Latin Datura fastuosa
Tamil Oomattai
Telugu Oomettha
Canares Ummatta
Malayal Ummam
Urdu Datura
Prabhaavena Jwaram Jayet
Twagdosha Kriccha Kandooti
Jwarahaaree Bhramaavahah
Dhanvanthari Nighantu
Dhattura is bitter, and heating. It improves complexion and relieves pain due to wounds. It is used externally in Kushta. It checks fever by its pharmacodynamic power (Prabhaavaa) by internal use. It is useful in the treatment of skin diseases, difficulty in passing urine, itching and fevers. It causes giddiness.
Dose:- Of the swarasam 10 drops to a teaspoonful.
Of the oil prepared with four times the quantity of swarasam – 3 to 10 drops with milk.
Of the seeds ½ to 2 grains.
Action:- Anodyne, specific in poisons due to bite of rabid dogs or poisonous insects and insanity and as a sedative in fevers. 
Externally it relieves pain, and inflammation and kills parasites. Mydriatic (dialates pupil) and relieves pain in the eyes. 
It is described to be a curative of fever by its Prabhava (“pittakrit” Rajavallabha, “Prabhavena jwaram jayet,” Dhanvantri Nighantu).
Uses:- It enters into the composition of pills such as Jwaraankusa rasa, Panchavaktra rasa etc., used in complicated fevers. This drug is rarely used alone internally. But it may be used in certain types of asthma and elephantiasis in repeated small doses, watching the results. In elephantiasis, Vangasena says, that Dhatura seeds, taken daily in gradually increasing doses like Vardhamana pippali with cold water cures cases of serious types. In bites of rabid dogs, the swarasam of the leaf is given in large doses until giddiness is produced and then the patient is bathed in plenty of cold water and is given curd and rice. This is adopted as a secret remedy by some specialists as a preventive against hydrophobia and is well worth a trial. 
Externally the oil is of great use in relieving pain due to rheumatism and as eye-drops to relieve the pain in iritis. The seeds ground into a paste with fresh Punarnava root and opium and applied comfortably hot to rheumatic joints is very effective in reducing pains and swellings. The leaf is used as an antiphlogistic poultice smeared with castor oil in inflamed piles and abscesses.
23. Draaksha
Names:- Latin Vitis vinifera
Tamil Draaksha
Telugu Draaksha
Canarese Draaksha
Malayal Mundiringa
Urdu Munakha
Aamaa Swalpa gunaa gurvee
Saivaamlaa Rakta Pittalam
Draakshaa Pakwaa Saraa Seetaa
Chakshushyaa Brinhanee Guruh
Swaadupaakah Rasa Swaryaa
Tuvaraa Srishta Mootra Vit
Koshta Maaruta hrit Vrishyam
Kapha Pushti Ruchi Pradaa
Hamti Trishna Jwara Swaasa
Vaata Vaataasra Kaamalaah
Kricchraasra Pitta Sommoha
Daaha Sosha Madaatyayaam
Raw Draaksha fruit is heavy to digest and it is acid; it increases Rakta Pitta. It however possesses the properties of the ripe fruit in a small measure. A ripe Draaksha fruit is quickly assimilated, cooling and strengthening. It is heavy (Guru). It is good for the eyes. It has Madhura Rasa and Vipaka, it is slightly astringent and it improves the voice; loosens stools and urine; aphrodisiac. It improves taste and it increases Kapha and makes one plumpy. It sets right vitiated Vata in the bowels. 
It checks thirst, fever, hard breathing, Vaata, Vaata Rakta, Kaamala, difficulty in passing urine, Rakta pitta, intoxication (Sammoha), burning sensation, wasting (Sosha) and drunkenness. 50 small or 25 big dry fruits are soaked in a tumblerful of hot water for half an hour, squeezed and filtered. The drink is given with a little sugar or honey at night. It induces soothing sleep in nervous patients.
Dose:- 1 to 3 tolas to be soaked in boiling water for fifteen minutes, crushed, filtered and taken as an anupaanam for other medicines or with milk, sugar or honey as a drink.
Action:- Refringerant, demulcent, cooling, mild laxative, mild diuretic and tonic.
Uses:- This is one of the most useful drugs of the Ayurvedic Pharmacopoeia. It enters into the consumption of various febrifuge and diuretic decoctions. It is generally used to sweeten the medicinal preparations and given to relieve thirst in fever and inflammatory swellings and constipation. In cases of mild constipation it is successful when continued for a long period. The fruit is used in lehyams as a tonic and as a pleasant vehicle. For its nutritive properties, it is valued in consumption and diabetes where its sweetness is not contraindicated. In Raktapitta and anaemia its use is also indicated. As an article of diet for children with liver disorders it is of great value. It relieves Mutrakrichra due to excessive heat and produces sleep in atonic conditions of the nervous system.
24. Ela
Names:- Latin Elletaria cardamomum
Tamil Elakkai
Telugu Elakkai
Canarese Eleki
Malayal Elakkayi
Urdu Elaichi
Elaa tiktaacha Laghwee Syaat
Kapha Vaata Visha Vranaam
Vasti Kandu Riyohanti
Mukha Mastaka Sodhanee.
Dhanvanthari Nighantu.
Ela (cordamom) is slightly bitter, light to digest; It checks Kapha, Vaata and poisons and is good for wounds (antiseptic). It relieves itching and pain in the bladder. It cleans the mouth and improves mental faculties.
Dose:- 5 to 15 grains as a powder with honey was a decoction with a little sugar or milk or a syrup diluted with water.
Action:- Carminative, cooling, mild diuretic, aromatic and mild expectorant.
Uses:- It is much used in India as a vehicle for other medicines. As a corrective it is given in flatulence. Vagbhata Sushruta advise Ela to be taken with Madhya or wine as a diuretic. It improves the appetite and taste and checks vomiting sensation.
25. Eranda Thailam
Names:- Latin Oleum ricini
Tamil Vilakkennai, Aomanakkennai
Telugu Aamudam
Canarese Harelennai
Malayal Aamanakku enna
Urdu Chiterindi-ka-thel
Eranda Thailam Madhuram
Saramchoshnam Guru Smrutah
Gulma Vaata Kaphaam schaiva
Sodhamcha Vishama Jwaram.
Erandaa Thailam (Castor oil) is sweet (Preparations fried in castor oil are really sweet. It is also sweet in Vipaka. It is quick in action, heating and heavy. It is useful in checking Gulma, Kapha Swelling and Malarial fever.
Dose:- 1 to 8 fluid drams to be taken with a little milk or equal parts of Inji swarasam and milk or equal parts of pure honey or with an equal quantity of decoction of Hari-thaki or Sunti and honey or s an enema mixed with milk.
Action:- Purgative. In small doses it is a lubricant to the intestinal canal and relieves inflammation.
Uses:- Castor oil is the best of purgatives for children. It may be used every day in teaspoonful doses mixed with mother’s or cow’s milk. In inflammatory conditions of the abdomen it is the safest purgative to be given. In combination with gum acacia and syrup or honey spiced with Ela or ginger it is a pleasant and specific cure for dysentery and other ulcerated conditions of the intestinal canal. In the treatment of sprue (apthaeous condition of the mouth) it has no equal if buttermilk or buttermilk and rice or sweet fruit-juice is given as a light diet. It is recommended in combination with Rasna and Vatahara-oushadhas in hernia and hydrocele. Ayurvedic Physicians consider Eranda thaila (castor oil) as a specific for Aamavata as it helps to remove the poison from the body (“Aamavata gajendrasya sareera vanacharina, Eka eva nihantyaasu eranda gajakesari” Bhaavaprakaasa). 

Basics of Ayurveda

The following are some of the principle theories and practices of Ayurveda. 

Ayurveda is divided into eight parts. Hence it is also known as Ashtanga ayurveda.
These are as follows: Kaya, Bal, Graha, Urdhwa, Shalya, Dhanstra, Jara, Vrishan.
1. Kaya: The part of ayurveda which mainly related with diseases related with body, related with digestion.
2.Bala: It is related with the paediatric age group. It is the treatment for the proper growth and diseases of children. 
3.Graha: It deals with stars and planets and other mental disorders.
4.Urdhwa: The diseases of upper part of the body above the neck. This part is also known as Shalakyatantra. In this part, disorders of ear, nose, throat, eyes, and oral cavity are considered.
5.Shalya: This is surgical branch of Ayurveda which is well developed by Sushrut.
6.Dhanstra: It is related to the tooth where animal bites, poisoning and its treatment is considered.
7.Jara: It is the branch related to geriatrics. It deals with treatment to avoid old age. 
8.Vrushya: It is the branch related with healthy sex life and treatment related to complaints about intercourse etc.
Prakruti: At the time of conception, the particular dosha dominating is the prakruti of that individual.According to individuals prakruti, he or she is prone to some types of disease. To cure those disorders, some hints related to day to day life "dincharya" and seasonal behavior "Rutucharya"are given. 
Panch Mahabhoot Siddhanta: The whole body is considered to be made up of five basic elements such as Prithvi, Aap, Tepa, Vayu and Aakash .When there is disturbance in dosha-dhatu-mala, the individual suffers from disease. Hence they should be treated accordingly. 
The treatment part includes Shodhan and Shaman. In Shodhan, the doshas are expelled out of the body with the help of medicines and in Shaman , doshas are suppressed in the body. Shodhan includes five ways of cleansing named as Pancha karma. It includes;
Vaman: emesis,
Virechan: purgation,
Nasya: medicine administered by nostrils.
Raktamokshan: letting out blood,
Basti: medicated material administered through anus. 
Prakruti - The Unique Genetic Code of an Individual 
Everyone knows that there are no two fingerprints alike. No two voice modulations and no two genetic codes are exactly alike. What makes anyone think we all have the same liver, lungs, kidneys, or anything else the same as the next person. Therefore to propose that we all eat the same foods, take the same drugs when we are ill, or perform the same exercise is more than ludicrous. It is unscientific! Ayurveda uses a system of historical analysis and physical examination done almost entirely by observation (with the exception of pulse reading), to ascertain one's original nature and current imbalances. 
A diet and health plan are given to the individual according to the needs to correct the imbalance. The basis for all other concepts in Ayurveda is Sankhya (the analytical study of the elements that comprise the universe). Although the modern physicist would delineate well over one hundred elements, Sankhya states there are twenty-four, of which five are the foundation of the gross world: Earth, Water, Fire, Air and Ether. 
These five elements, when joined in different combinations, make up the three "doshas" or "biological modes" which are the "Prakruti" or nature of an individual and the nature of all things. 
The combination of air and ether gives us Vata or the Kinetic Biological Mode. Vata is that which is electric in the body and causes all movement in and out of the system (breathing, urination, defecation, menstruation, etc.)
The combination of fire and water gives us Pitta or the Transformative Biological Mode. Pitta is that which mutates or transforms the outside elements of the macrocosm into the inside elements of the body (the microcosm). Pitta governs the digestion of physical, mental, and emotional elements. 
Finally, the combination of earth and water gives us Kapha or the Structive Biological mode. Kapha is that which makes for both lubrication (mucus, synovial fluid) and structure (bones, muscles, fat, joints, etc). 


Generally speaking most people are a combination of two modes. One is the primary and the other is the secondary. But there are those who are purely dominated by one mode, and in rare cases, those who are a mixture of all three. This elemental theory broken down into divisions of modes identifies not only body types for humans, but also for animals, vegetables, plants, herbs, geographical locations, times of day, seasons of the years, and activities performed. 
Everything in the universe is categorized by this system. Ascertaining one's Prakruti (nature of constitution) and imbalances is the service rendered by the Ayurvedic analysis using the processes stated earlier. Then the Ayurvedic practitioner constructs a diet and recommends herbs which would be helpful to regain balance with one's original nature. 
In Ayurveda different people with the same disease sometimes receive different diet and herb plans. The constitution, the imbalance, and the various nuances of the development of the disease in each individual must be studied to determine the nature of the imbalance whether Vata, Pitta, or Kapha for that disease. 
For example: Two people have a history of weak lungs and chronic coughing. One is dominated by a Vata constitution with a Vata imbalance. The other is dominated by a Kapha constitution with a Kapha imbalance. The Vata has a tendency towards a dry hacking cough in which no mucus or phlegm is present or being expelled. The Kapha has a less frequent, but heavy wet cough which expels large quantities of mucus and phlegm. 
For the Kapha dry, hot, spicy herbs and foods are what is necessary for burning up and drying up the excess mucus. Dry ginger, and long pepper are useful while all dairy, fruit juices, and cold food in general are to be avoided. But for the dry Vata cough, hot milk with turmeric is a great healer to soothe and calm the cough, while disinfecting and moistening the dry, hot lungs. Fresh curd with unleavened whole wheat bread (chapatis) and cooling fruit juices are also useful. So a cough is not just a cough according to ayurveda. But according to the constitution and imbalance, "One man's food is another man's poison". 
Unfortunately people will give up trying holistic health practices because good food was given to the wrong person. The secret of understanding the dynamics of food and which food is for whom is in the taste, therefore, the appropriate tastes with their elements will correct the imbalance of elements in one's constitution if taken correctly. 
The proof is in the tasting
There are six tastes according to Ayurveda: Sweet, Sour, Salty, Pungent, Bitter, and Astringent. Each is comprised of two elements: 
Sweet (earth and water) examples: wheat, sugar, milk, rice, dates;
Sour (earth and fire) examples: yogurt, lemon, tamarind;
Salty (water and fire) examples: sea salt, rock salt, kelp;
Pungent (fire and air) examples: onion, radish, ginger, chilly;
Bitter (air and ether) examples: dandelion root, rhubarb root, bitter melon;
Astringent (air and earth) examples: plantain, pomegranate, apples;
There are two other considerations in Ayurveda. First, whether a foods action is heating or cooling. The taste sweet, bitter, and astringent are cooling. Sour, salty, and pungent are all heating. The second is the post-digestive effect or how the foods "taste" to the tissues during and after assimilation. Sweet and salty are sweet in post-digestive effect. Sour is sour, and pungent, bitter, and astringent are pungent. 
Taste, action, and post-digestive effect are known is Sanskrit as rasa, virya, and vipack respectively in Ayurveda. They are the keys to understanding food and herbs. With this knowledge, one can unlock the mysteries of the energetic dynamics of food and be able to make the right choices for oneself. 
Raw Foods According To Ayurveda 
Raw foods and juices are magnificent in that they are cleansing and energizing. Sprouts are especially wonderful because they contain large amounts of enzymes and nourishment which help with digestion and assimilation of nutrients. Some of the spicier sprouts help to destroy and eliminate toxins in the system known as ama in Ayurveda. 
Fenugreek sprouts can even help in cases of seminal debility. But in general, raw food is very cold and hard to digest in the Vedic sense as it releases its Prana or nourishing life giving energy in the upper portion of the body between the mouth and the stomach. This gives quick, short-term energy, but not long-term tissue building nourishment. This is good for pittas, and some raw foods are good for kaphas, but this is not very good for vatas. 
Cooking Foods According to Ayurveda 
Well cooked grains, beans, and vegetables release their Prana in the colon. This provides long-term tissue building energy. However, these energies cannot be released from complex carbohydrates without the assistance of enzymes. A Clean intestinal tract is also essential for proper absorption.This coincides with two of the modern holistic health theories of colon cleansing and enzyme consumption. But the Ayurvedic approach again is practical and individualized. Which herbs for which constitution will produce the best colon cleansing varies. Therefore, some people find some of the standard colon cleansing products ineffectual or difficult for their bodies to tolerate. 
Triphala ("the three fruits"), used in Ayurveda, is one of the best colon cleansers because it strengthens and tones the muscle action of the colon. It does not cause laxative dependency by doing the work for the colon. Similarly, the consumption of enzyme tablets will cause the digestive organs natural ability to produce enzymes for digestion to become suppressed and lazy and possibly lose their ability to function all together. Ayurvedic cooking uses certain herbs and spices to help stimulate the body to produce its own digestive enzymes. 
The Secret of spices in Ayurvedic Cooking 
Spices used in small to moderate proportions according to the food being prepared and the person's constitution will stimulate all the digestive organs to produce the enzymes required for total absorption and assimilation. This lets your organs do their work through nourishment without "putting them in a wheelchair" while the chemicals do it. Thus cooked food and spices are better for the poor digestion of kaphas and vatas. Pittas should use only mild spicing, as their "fire of digestion" is generally strong. 
Consciousness and Food 
This is probably the most important aspect of Ayurveda: Your state of consciousness when you eat and when you cook. One of the great sages of India, Rupa Goswami wrote: "If you eat food prepared by the wicked, you will become wicked". If the person who is cooking has fears, insecurities, anger, jealousy, greed or any of many emotions we experience everyday, the chef will infuse that preparation with that emotion. 
This is important to remember in eating - at home or away - that the consciousness of the cook is in the food. And the consciousness of the animal or vegetable one is eating is in there as well. So in Ayurveda, food preparation is considered a sacred act. Animal food is generally not recommended because of the extreme pain, agony, suffering, fear, anger and terror the animal experiences has gone into the food. Add the highly toxic chemical contamination of modern factory farming like hormones, steroids, antibiotics, pesticides, etc., and you have a prescription for death not life. 
Vegetables have life also and they also feel pain and discomfort at being eaten. The Vedas teach that each living being, from the king to the bacteria, has a soul and is therefore sacred. The kitchen is considered the extension of the altar in Vedic culture. In early Christianity, the people would bring their crops and lay them at the altar for sacrifice and blessing. 
This was done much earlier in Ancient India, only there everything was prepared in the kitchen according to the principles of taste and elemental energetics and then offered with great devotion to the deities.
You can do this at home by preparing your food with love according to Ayurvedic energetic principles and offering prayers and meditations of thanks and love to God. You will transform food into prasad or God's mercy. Thus you will raise your physical, mental, emotional, and spiritual health to the highest possible levels. There is no greater nourishment than this in all the world. 

History of Ayurveda

According to early vedic literature, Ayurveda was supposedly first passed on by Lord Brahma to sage Bharadvaja. Bharadvaja in turn taught it to other sages, one among whom was Punarvasu Atreya. Atreya taught Ayurveda to his six disciples namely, Agnivesha, Bhela, Jatukarana, Parasara, Harita and Ksharapani. These disciples, on the basis of their own understanding of the subject, composed treatises and read them before the expert sages. The sages whole-heartedly approved these works and blessed the authors. The treatises became popular and proved helpful in mitigating human suffering. 
Charaka Samhita 
Charaka Samhita is a huge treatise on ancient Indian medicine. It contains eight divisions (ashtanga sthanas) viz., sutra, nidana, vimana, sharia, indriya, chikitsa, kalpa and siddha sthanas. Each division is further divided into numerous chapters, it describes not only the existing knowledge about medicine aspects but also the logic and philosophy behind the medical systems. The present manuscript of Charaka Samhita has a long history behind it. As stated earlier, it was originally composed by Agnivesa one of the six students of Atreya, and it embodied the teachings of the latter. Agnivesha's treatise appears to have been available till the eleventh century, as Chakrapanidatta, its commentator, quotes from it. 
With the passage of time, as new knowledge accumulated, it looks, it was felt necessary that Agnivesha tantra should be revised. This was done by Charaka and the revised edition of Agnivesha tantra came to be called Charaka Samhita. During the ninth century, Charaka Samhita was again edited and reconstructed by a Kashmiri Pandit named Dridhabala, son of Kapilabala, a resident of Panchanadapura, now known as Panjor situated seven miles north of Srinagar. The present form which Charaka Samhita has, was given to it by Dridhabala. He not only added the missing chapters but also edited the whole samhita. 
Charaka Samhita deals elaborately with subjects such as foetal generation and development, anatomy of the human body, function and malfunction of the body depending upon the equilibrium or otherwise of the three humours of the body, viz., of vayu, pitta and kapha. It describes etiology, classification, pathology, diagnosis treatment of various diseases and the science of rejuvenation of the body. It discusses elaborately the etiology of diseases on the basis of the tridosa theory. It gives a detailed description of the various diseases including those of the eyes, the female genital organs, normal and abnormal deliveries and diseases of the children. Charaka's materia medica consists chiefly of vegetable products though animal and earthy products are also included in it. All these drugs are classified into 50 groups on the basis of their action on the body. 
This vast treatise also gives an idea of the various categories of the practitioners of the healing art, specialization in different medical subjects, physicians and their fees, nursing care, centers of medical learning, schools of philosophy such as Nyaya and Vaiseshika which formed the fundamental basis of medical theories, medical botany and classification of the animal kingdom, particularly in regard to properties of their flesh etc. It also describes various customs, tradition, legends, routine of daily life, habits of smoking and drinking, dress and clothing of the people of that era. 
Commentary on Charaka Samhita by Chakrapanidatta, called Charaka Tatparya-Tika or Ayurveda Dipika, done in the eleventh century (A.D. 1066), is very famous. 
Charaka Samhita was translated from Sanskrit into Arabic in the beginning of the eighth century and its name Sharaka Indianus occurs in the Latin translation of Avicenna, Razes, and Serapion, a translation of the Karka from Sanskrit into Persian and from Persian into Arabic is mentioned in the Fihrst (finished in A.D. 987). It is likewise mentioned by Alberuni. Charaka Samhita was first translated into English by A.C. Kaviratnain 1897. 
The life and times of Charaka are not known with certainty. Some Indian scholars have stated that Charaka of Charaka Samhita existed before Panini, the grammarian, who is said to have lived before the sixth century B. C. Another school argues that Patanjali wrote a commentary on the medical work of Charaka, which is corroborated by his commentator, Chakrapanidatta. They say that if Patanjali lived around 175 B.C., Charaka must have lived some time before him. Another source about the identity of Charaka and his times is provided by the French orientalist Sylvan Levi. He discovered in the Chinese translation of the Buddhist Tripitaka, a person named Charaka who was a court physician to the Indo-Scythian king Kanishka, who in all probability reigned in the second century A.D. From the above discussion, it would seem that Charaka may have lived between the second century B.C. to the second century A.D. Till such time as further and more conclusive evidence is available, to narrow down this period would not be justifiable.


Susruta Samhita 
This treatise is the main source of knowledge about surgery in ancient India. Susruta Samhita, as we know it now, is not in the original form which Susruta gave it and which he called. It was first called Shalya Tantra consisted of only five divisions, viz., sutra, nidana, sharira, chikitsa, and kalpa. Shalya Tantra was later revised and supplemented. Later addition of uttara-tantra' consisting of three divisions called shalakya, bhuta-vidya and kalamara-bhrtya, makes eight divisions in the present Susruta Samhita. 
Of the commentaries on Susruta Samhita, the most renowned is that of Dalhana called Nibandha Samgraha written in the twelfth century AD. Another commentary is by Chakrapanidatta written in the eleventh century. It is called Bhanumati and only a portion of it is available now. 
Susruta Samhita was translated into Arabic before the end of the eighth century A.D. It was called Kitabshaw-shoon-a Hindi or Kitabi-i-Susrud. Rhazes, the famous Arab physician, often quoted from it and mentioned Sarad as an authority on surgery. It was translated in Latin by Hassler and in German by Ullers. 
It was translated into English, in part only, by U.C. Datta (1883), A. Chattopadhyaya (1891) and Hoernle (1897). K.L. Bhisagaratna translated it in full between the years 1908 and 1917 and it is this translation which is available now. 
Who was Susruta, the composer of Shalya Tantra and when did he live, is not known with any certainty, but for a hint here and there. In connection with the bones of the human body, Susruta in Susruta Samhita introduces his own exposition with a remark pointing to the difference between the Atreya system and his own in respect of the total number of bones. This proves that Susruta could not have lived before Atreya. Another hint is provided by Shatapatha Brahmana, which seems to be acquainted with Susruta's enumeration of bones. The exact data of Shatapatha Brahmana is not known, but it is said to belong to the sixth century B.C. If that is so, Susruta may have lived around the time when Agnivesha composed his tantra under the direction of Atreya. 
Susruta of Shalaya Tantra was a great surgeon, teacher of repute and an admirable author. He made great improvements in the general techniques of surgery and performed many new and major operations. He also described a variety of surgical instruments. 
He taught his students the surgical techniques first on the dummies and later on the dead bodies. His techniques of dissection of the human body are unique, practical and revealing of the structure of the body. His operations of making a new nose or ear-lobe, of lithotomy, of taking out the dead foetus, and abdominal operations, are classical marvels. 
Before Susruta's time, knowledge and practice of surgery in India was more or less of the same standard as in other contemporary civilizations like Egypt, Mesopotamia and Greece. In India, the profession of healing was practiced by surgeons (ahalya vaidas), physicians (bhesajas) priest doctors (bhisaj atharvana], poison-curers (vishaharas) and demon doctors (krtyaharas). To practise their art, these professionals had to go out into the open streets, calling out for patients. They lived in houses surrounded by gardens of medicinal herbs. Surgery was not considered a respectable profession before Susruta's time. 
Bhela Samhita 
Bhela was one of the six students of Atreya, alongwith Agnivesha. He is said to have composed a treatise called Bhela Samhita. This was not traceable for many centuries, but in the year 1880, a palm leaf manuscript of it, composed in Sanskrit but written in the Telugu script, was found in the Palace Library at Tanjore. This manuscript, written about 1650, abounds in mistakes and some of it has been disfigured beyond recognition. But whatever has survived gives evidence of the same ancient tradition as Charaka Samhita does. It has also eight divisions like the Charaka, and each section ends with : "Thus spake Atreya" as it is in Charaka Samhita. Bhela Samhita essentially corroborates what Charaka Samhita says. Occasionally, it differs from it in some details. 
Nava Nitaka 
The practice of Ayurvedic medicine entered a new phase when instead of the samhitas on medicine and surgery, compendia of prescriptions for various diseases began to appear. The first of such treatises which we have with us now is Nava Nitaka. This manuscript was discovered by a man of Kuchar, an oasis of Eastern Turkestan in Central Asia on the caravan route to China. This route was used by the Buddhist monks of India travelling to far off places. This man dug in the hope of getting some treasure in an area supposed to contain an underground city. He did not find any wealth but discovered a manuscript which was bought for a small sum by L.H. Bower, who had gone there qn a private mission from the Government of India. This manuscript was forwarded to J. Waterhouse, the then President of the Asiatic Society. It was deciphered and published by A.F. Hoernle, who spent 21 years on its study. Afterwards, the manuscript was sold to the Bodlein Library in Oxford. 
Nava Nitaka manuscript by its name or by its contents has been mentioned by different authors between the tenth and the sixteenth century. After that, this manuscript has not been mentioned by anyone until it was re-discovered. The present manuscript is composed of very defective Sanskrit mixed with Prakrit. It was written in the Gupta script of the fourth or fifth century. The material on which it is written is birch bark, cut into longish folios like the palm leaves of southern and western India. The contents suggest Buddhistic influence in its composition. 
According to Hoernle, the whole manuscript consists of not less five distinct parts. The author quotes from Charaka and Susruta and Bhela Samhita. The title 'Nava-Nitaka', meaning butter, is indicative of the manner of its composition; just as a small amount of butter is extracted out milk, so does this work contain the essential formulae extracted from other larger works. According to one scholar, the author of Nava-Nitaka was Navanita. 
Nava-Nitaka for the first time gives details about the use of garlic various diseases such as consumption (rajya yakshma) and scrofulous glands in the neck. Tied with a thread, it was also hung on the door; this was supposed to check the spread of infectious diseases like small-pox. Garlic was recommended to be used in winter and spring. 
Ashtanga Samgraha or Ashtanga Hridya Samhita 
This book is still studied all over India, more so in the south. It is composed in a combination of verse and prose form. It was written by Vagbhata around the 7th century AD. It is predominantly based on the teachings of Caraka and Susruta Samhitas though it also gives its own views on different topics. Commentaries on Ashtanga Samgraha were written by Arunadatta about 1220 A.D. and by Hemadri a few decades later. 
Ashtanga Hridya Samhita is divided into sutra , nidana, sharira, chikitsa, kalpa, and uttara sthana, and was also written by Vagbhata. It contains 120 chapters and the author quotes Charaka, Susruta Bhela, Nimi, Kasyapa, Dhanvantari and other earlier authors and their works; the chief source, however, is Ashtanga Samgraha. It s a complete but concise description of Ayurvedic medicine. 
Particular stress is laid upon surgery. It does not mention the user of opium in the treatment of diseases and feeling of the pulse for diagnosis. Use of 'killed' (oxidized) metals is also not given in it. Sutra-sthana of Ashtanga Hridya is especially famous and popular. A popular later couplet says : "The best authorities in medicine are Madhava for nidana (diagnosis) , Vagbhata for sutra sthana (theoretical basis or general principles), Susruta for shrira (structure of the body) and Charaka for chikitsa (treatment)." 
Ashtanga Hridya has all along been a very popular treatise. Commentaries on it have been written from time to time by as many as 35 important Ayurvedic physicians, each one interpreting it to the best of his knowledge and experience. 
Ashtanga Hridya was translated from Sanskrit into Persian in A.D. 1473 by Hakim Ali Mohammed Bin Ali Ismaili Asavali Aseeli, and dedicated to Mahmood Shah I, the ruler of Gujarat. 
Ashtanga Samgraha and Ashtanga Hridya, particularly the latter, indicate advancement in knowledge over the two samhitas of Charaka and Susruta. This is particularly noticeable in the new drugs and some of the new surgical procedures that have been introduced. These treatises of Vagbhata were extensively used and, in fact, they overshadowed the earlier samhitas to the extent that some portions of them were lost never to be recovered. Later writers like Sharangadhara, Chakrapanidatta and Bhavamisra quoted these treatises repeatedly in their works. 
Rug Vinishchaya 
Rug Vinishchaya, Madhavakara's famous treatise, is written in simple language and style. It is easily understandable by ordinary physicians and became very popular and came to be known as Madhava nidana or simply Nidana. It specializes in the diagnosis of the diseases. The order in which it describes the causes, symptoms and complications of the important diseases sets an example for the future authors such as Vrinda, Vangasena and Chakrapanidatta. Its description of diseases shows a significant advancement compared with that of Charaka and Susruta Samhita. 
A special chapter is devoted to small-pox, which previously was described only in a minor way. It, however, literally quotes, many a time, Charaka and Susruta, which shows the borrowing it made from these sources. 
In later times, numerous commentaries were written on Madhava's Nidana, which indicate the fame and popularity of this work. The most famous of these commentaries was Madhukosh by Vijayaraksita and his pupil Srikanthadatta in the fourteenth century. The other commentary Antak-darpan by Vachaspati also belongs to the later half of the fourteenth century. 
The time of Madhavakara, son of Indrakara, cannot be stated with certainty. Vagbhata mentions Charaka and Susruta but not Madhava. Madhava, on the other hand, does not mention anything about Dridhabala's edition of Charaka Samhita. So Madhava came after Vagbhata but before Dridhabala. Furthermore, Vrinda knew about Madhava. These indirect sources indicate that Madhava may have existed in the ninth or tenth century A.D. 
Siddha Yoga 
Vrinda composed Siddha Yoga probably around 1000 A.D. This treatise is a medico-chemical work which incorporates some of the material from Charaka, Susruta, Vagbhata, Madhavakara and Nagarjuna. This became very popular. A commentary called Kusumavali was written on it by Sri Kanthadatta around fourteenth century A.D. The commentator states that Sidha Yoga makes particular mention of the diseases prevalent in western India ; may be Vrinda belonged to that region. Siddha Yoga is in the nature of a samgraha and follows the methods of Vagbhata and others and gives a survey of the classical method of treatment. This is the first large treatise dealing with the prescriptions ; in it Vrinda prescribes mercury for internal use. Siddha Yoga of Vrinda was considered to be very important treatise. It was among the books translated into Arabic. 
Rasaratnakara 
Rasaratnakara deals with the preparation and use of metallic compounds, more particularly of mercury (rasa). It describes certain recipes in which vegetable or animal products are used to transform other metals into compounds which look like gold and could be passed off as gold. These compounds, particularly of mercury, were prepared and used in order to make the body undecayable and strong. 
Rasaratnakara was written by Nagarjuna. From the internal evidence of this book, it appears, it is a work composed after the time of Vagbhata t.e., in the eighth century. Alberuni mentions of a Nagarjuna resident of the fort Daibhak near Somnath, who composed a book Rasayana. According to him, this Nagarjuna lived about a hundred years before his times. It appears, Natarjuna lived sometimes between the eighth and ninth century A.D. Nagarjuna composed some other works also, which include Kakshaputa Tanim and Arogya Manjari. According to Dalhana, a commentator of Susruta, Nagarjuna reconstructed Susruta Samhita and added Uttara tantra to it. Nagarjuna was quoted as an authority on rasayana by later authors such as Vrinda and Chakrapani. 
Until the seventh and eighth centuries, Ayurvedic drugs consisted mainly of vegetable products. Metals, such as iron, silver, tin and lead, were very sparingly used for medical purposes. Use of metallic compounds particularly began with Nagarjuna and it increased progressively. 
Sharangadhara Samhita 
The earliest Indian medical treatise to mention of nadi-pariksha (pulse examinations) is of the twelfth century. Written in the 13th century, Sharangadhara Samhita describes different types of pulse in different disease conditions. 
Sharangadhara Samhita is not a tantric treatise though the author devotes the "Madhya khanda" to a detailed description of metals and their purification, mercury and the methods of 'swooning', 'killing' and fixing of mercury. It follows the orthodox system of therapeutics of the ancient classical authorities, but admits into the Indian pharmocopoeia, important drugs like mercury and opium, and utilizes them in therapy. 
It also marks certain important advances in the physiology of respiration, in medical diagnosis and therapeutics. Sharangadhara Samhita was translated into Hindi, Gujrati, Bengali and Marathi; this shows that it was very popular. 
Two commentaries on Sharangadhara Samhita were written: one by Adhamalla called Dipika in the thirteenth century, the second by Kashiram called Gurartha dipika in the sixteenth century. 
Bhavaprakasha 
To the middle of the sixteenth century belongs Bhava Misra whose treatise Bhavaprakasha is an important medical work. Bhava Misra is the last of the great men of Indian Medicine. He was the son o fLataka Misra and lived at Varanasi in the year A.D. 1550. He was considered as "a jewel among the physicians" and the best of the scholars of his time. He is said to have taught and trained at least 400 students in medicine. 
In his important and voluminous treatise called Bhavaprakasha he describes the best of the available material of the previous authors and sets forth his own views and experiences. It is also divided into three khandas (parts) : purva, madhya and uttara. In it the author systematically deals with the origin of Indian medicine, cosmology, human anatomy, embryology, physiology, pathology, medicine, diseases of the children, surgery, Materia Medica, therapeutics, dietetics, rejuvenants and elixirs to prolong life. His clear style and excellent arrangement of the subject matter has thrown a flood of light on many obscure and disputed views of the ancient writers. He describes nadi-pariksha (examination of the pulse) and also the use of mercury and opium. 
By the time of Bhava Misra, foreigners from European countries, particularly Portuguese, had started pouring into India to enrich themselves by commercial pursuits. Many of them, however, were suffering from syphilis and so passed on the .disease to the Indian population also. Indian physicians were quite unfamiliar with this scourge and all their previous medical treatises were silent on this subject, even though they did describe other diseases of the genital organs. A new name was needed for this malady and as this disease was brought into the country by the Portuguese, it was called Phiranga roga. Mercury in the form of calomel, catechu, Spilanthese oleracea and honey in certain proportions are the recommended medicines. Certain other recipes are also mentioned. 
Bhava Misra's Bhavaprakasha is still popular and is consulted by  Ayurvedic physicians in India. He composed another small pharmacological work called Gunaratnamala. It mentions China root called Tobchini in the vernacular, as a remedy of "phiranga roga." He was the first to mention certain drugs of foreign countries as badhkashani naspasi, khorabani and parasika vacha (Acorus calamus), sulemani kharjura (date fruit of Suleman) and opium. Surgery is mentioned only in brief.