Ashtanga Hrudayam Sutrasthana 7th Chapter

The 7th chapter of Sutrasthana of Ashtanga Hridayam is named ‘Anna Raksha Vidhi Adhyaya’. Anna Raksha means protection of food. This chapter deals with
The royal physician and his role in protecting the king from poisoned foods,
Features of poisoned foods and drinks,
Incompatible food combinations,
Effects and treatments,
Introduction to the three pillars of life i.e. food, sleep and non-celibacy,
Sleep and healthy sleep rules,
Non-celibacy,
Safe sexual health rules.

Pledge by the author(s)
अथातो अन्नरक्षाध्यायं व्याख्यासामः।
इति ह स्माहुरात्रेयादयो महर्षयः। (गद्यसूत्रे॥२॥)
athāto annarakṣādhyāyaṃ vyākhyāsāmaḥ|
iti ha smāhurātreyādayo maharṣayaḥ| (gadyasūtre||2||)

अथातो अन्नरक्षाध्यायं व्याख्यासामः athāto annarakṣādhyāyaṃ vyākhyāsāmaḥ|– after having offered the prayers to the God, henceforth we are going to explain the chapter pertaining to protection of food,

इति ह स्माहुरात्रेयादयो महर्षयः- iti ha smāhuh ātreyādayo maharshayah – thus say (pledge) Atreya and other sages.

Atreya and other sages pledge that after annaswarupa vijgnana (understanding the nature of edible ingredients), they henceforth explain the chapter named annarakshavidhi adhyaya (protection of foods).

Shloka Recitation Video

Pranacharya (Royal physician)

Pranacharya – Residence for Pranacharya (royal physician) and its importance

राजा राजगृहासन्ने प्राणाचार्यं निवेशयेत् ।
सर्वदा स भवत्येवं सर्वत्र प्रतिजागृविः ॥ १ ॥
rājā rājagṛhāsanne prāṇācāryaṃ niveśayet |
sarvadā sa bhavatyevaṃ sarvatra pratijāgṛviḥ || 1 ||

राजा – rājā – the king
राजगृहासन्ने – rājagṛhāsanne – nearby to the king’s palace
प्राणाचार्यं – prāṇācāryaṃ – the royal physician (should be)
निवेशयेत् – niveśayet – stay put, provide residence (made to reside) accommodated)
सर्वदा – sarvadā – always / at all times
स – sa – he (physician)
भवत्य् – bhavaty – will be
एवं – evaṃ – and
सर्वत्र – sarvatra – everywhere, at all tasks
प्रतिजागृविः – pratijāgṛviḥ- should be vigilant, always alert.

The king should arrange residence for the royal physician in the proximity of his palace and make sure that the physician is stay put in it. At the same time, the king should make sure that the physician is alert and vigilant about all the tasks assigned to him at all times.

Importance of protecting the king’s food from being poisoned

अन्नपानं विषाद्रक्षेद्विशेषेण महीपतेः ।
योगक्षेमौ तदायत्तौ धर्माद्या यन्निबन्धनाः ॥ २ ॥
annapānaṃ viṣād-rakṣed-viśeṣeṇa mahīpateḥ |
yogakṣemau tadāyattau dharmādyā yannibandhanāḥ || 2 ||
अन्नपानं – annapānaṃ – food and drinks
विषात् -viṣāt  – from the poison
रक्षेत् – rakṣet – should be protected
विशेषेण – viśeṣeṇa – specifically
महीपतेः – mahīpateḥ – king’s
योगक्षेमौ – yogakṣemau – welfare (yoga = accession of material, kshema = protection of the accessed things
तदायत्तौ – tadāyattau – are under his (king’s) control
धर्माद्या – dharmādyā – dharma (justice, law or ordinance/righteousness, moral values) etc objects of human pursuits.
यन्निबन्धनाः – yannibandhanāḥ – tied with those (yoga and kshema) The food and drinks, especially those of the king should be protected from the (contact of) poison because the king takes care of the welfare of the people and his country

The food and drinks, especially those of the king should be protected from the (contact of) poison because the king takes care of the welfare of the people and his country

Features of poisoned foods and drinks

ओदनो विषवान् सान्द्रो यात्यविस्राव्यतामिव ।
चिरेण पच्यते पक्वो भवेत् पर्युषितोपमः ॥ ३ ॥
odano viṣavān sāndro yātyavisrāvyatāmiva |
cireṇa pacyate pakvo bhavet paryuṣitopamaḥ || 3 ||
ओदनो – odano – boiled or prepared rice
विषवान् – viṣavān  – admixed with poison becomes
सान्द्रो – sāndro – thick and
याति – yāti – gains
अविस्राव्यताम् – avisrāvyatām – a form wherein the contents do not overflow out of the vessel (even while being boiled)
इव – iva – like
चिरेण – cireṇa – takes a lot of time (delayed)
पच्यते – pacyate – to get cooked
पक्वो – pakvo – after being cooked
भवेत् – bhavet – it (food) becomes
पर्युषितोपमः – paryuṣitopamaḥ – (like) stale

मयूरकण्ठतुल्योष्मा मोह मूर्छा प्रसेककृत् ।
हीयते वर्णगन्धाद्यैः क्लिद्यते चन्द्रिकाचितः ॥ ४ ॥
mayūra-kaṇṭha-tulyoṣmā moha mūrchā praseka-kṛt |
hīyate varṇa-gandhādyaiḥ klidyate candrikācitaḥ || 4 ||

मयूरकण्ठतुल्योष्मा – mayūra-kaṇṭha-tulyoṣmā – (poisoned boiled rice will) emit blue colored steam resembling the color of a peacock’s neck
मोह मूर्छा प्रसेककृत्  – moha mūrchā praseka-kṛt – the steam and fumes emitted from the container (having poisoned boiled rice) will cause delusion, fainting or excessive salivation
हीयते – hīyate – quickly loses its
वर्ण गन्धाद्यैः – varṇa-gandhādyaiḥ – color, odor, smell and appearance (texture, feel)
क्लिद्यते  – klidyate – becomes watery (moistened) and
चन्द्रिकाचितः – candrikācitaḥ – full of shining particles (appears and shines just like scattered drop of oil over the layer of water)

Boiled rice mixed with poison
Sandra – becomes thick,
Even when it is boiling, the contents do not overflow out of the vessel.
Chirena Pachyate – takes a long time to cook,
Pakvo bhavati paryushitopama – after cooking it becomes moist and stale, very soon
Mayura Kantha Tulyoshma – emits steam with the colour of the peacock’s neck (blue),
Moha moorcha prasekakrut – the steams and fumes from the container causes delusion, fainting and excessive salivation.
Heeyate varna gandhadyaihi – quickly loses its original colour, odour, taste, texture,
Klidyate chandrikachitaha – becomes watery and full of glistening particles. 3-4

Poisoning of Side Dishes

Vishayukta Vyanjanani – Features of poisoned side dishes
व्यञ्जनान्याशु शुष्यन्ति ध्यामक्वाथानि तत्र च ।        
हीनातिरिक्ता विकृता छाया दृश्येत नैव वा ॥ ५ ॥
फेनोर्ध्व राजी सीमन्त तन्तु बुद्बुदसम्भवः।
विच्छिन्न विरसा रागाः खाण्डवाः शाकमामिषम्॥ ६ ॥
vyañjanānyāśu śuṣyanti dhyāmakvāthāni tatra ca |
hīnātiriktā vikṛtā chāyā dṛśyeta naiva vā || 5 ||
phenordhva rājī sīmanta tantu budbuda-sambhavaḥ|
vicchinna virasā rāgāḥ khāṇḍavāḥ śākamāmiṣam|| 6 ||

व्यञ्जनानि – vyañjanāny – side dishes
आशु – āśu – quickly
शुष्यन्ति – śuṣyanti – get dried up and
ध्यामक्वाथानि – dhyāmakvāthāni – become dirty (dirty liquid)
तत्र – tatra – therein
च – ca – and
हीनातिरिक्ता – hīnātiriktā – deficient (reduced) or excess (enlarged) or
विकृता – vikṛtā – malformed (abnormal)
छाया – chāyā – reflective images of one’s own self
दृश्येत – dṛśyeta – are seen (when we see into that dirty liquid) or
नैव वा – naiva vā – (the images are) not seen at all

फेन – phena – froth and
ऊर्ध्व राजी – ūrdhwa rājī – lines appear on the surface (of the side dishes dirtied by contact of poison)
सीमन्त – sīmanta – cracks (dish breaks into fragments),
तन्तु – tantu – slimy (sticky) thread like structures and
बुद्बुद – budbuda – bubbles
सम्भवः – sambhavaḥ – are likely to appear (on the surface)
विच्छिन्न – vicchinna – separation of liquid and solid portions and
विरसा – virasā – appearance of bad taste takes place in dishes like
रागाः – rāgāḥ – sweetened syrups,
खाण्डवाः – khāṇḍavāḥ – sweet puddings,
शाकम् – śākam – vegetables and
आमिषम् – āmiṣam  – meat

The side-dishes dry up quick and become dirty
Reflective images seen in them appear deficient, malformed, abnormal or not seen at all;
Froth and lines appear on their surface and edges, threads and bubbles are likely to appear.
Raga (sweet syrups), Khandava (sweet puddings), vegetables and meat become broken (liquid and solid portions get separated) and acquire bad taste. 5-6.

Appearance of lines of different colours on different poisoned side dishes and materials

नीला राजी रसे, ताम्रा क्षीरे, दधनि दृश्यते ।
श्यावापीतासिता तक्रे घृते पानीयसन्निभा ॥ ७ ॥
मस्तुनि स्यात्कपोताभा राजी कृष्णा तुषोदके ।
काली मद्याम्भसोः क्षौद्रे हरित्तैलेऽरुणोपमा ॥ ८ ॥
nīlā rājī rase, tāmrā kṣīre, dadhani dṛśyate |
śyāvāpītāsitā takre ghṛte pānīyasannibhā || 7 ||
mastuni syātkapotābhā rājī kṛṣṇā tuṣodake |
kālī madyāmbhasoḥ kṣaudre harittaile’ruṇopamā || 8 ||

When poisoned,
नीला राजी रसे – nīlā rājī rase – blue lines appear in the meat soup
ताम्रा क्षीरे – tāmrā kṣīre – coppery red lines appear in the milk
दधनि दृश्यते श्यावा – dadhani dṛśyate śyāvā – black lines appear in the curds
पीता सिता तक्रे – pītā sitā takre – yellowish white lines appear in the buttermilk
घृते पानीय सन्निभा – ghṛte pānīyasannibhā – lines appearing like water are seen on ghee

मस्तुनि स्यात् कपोताभा – mastuni syāt kapotābhā – lines resembling color of pigeon (pigeon like streaks) appear on supernatant liquid layer of the curds (whey)
राजी कृष्णा तुषोदके – rājī kṛṣṇā tuṣodake – bluish black lines appear on sour drink prepared from the husk of barley
काली मद्याम्भसोः – kālī madyāmbhasoḥ – black lines appear on wines and water
क्षौद्रे हरित् – kṣaudre harit – green colored lines appear in honey
तैले ऽरुणोपमा – taile aruṇopamā – crimson lines appear on the oil

Effect of poison on other edibles and materials

पाकः फलानामामानां पक्वानां परिकोथनम् ।
द्रव्याणामार्द्रशुष्काणां स्याता म्लानिविवर्णते ॥ ९ ॥
pākaḥ phalānām-āmānāṃ pakvānāṃ parikothanam |
dravyāṇām-ārdraśuṣkāṇāṃ syātā mlānivivarṇate || 9 ||

पाकः फलानाम् आमानां – pākaḥ phalānām-āmānāṃ unripe fruits ripen fast
पक्वानां परिकोथनम् – pakvānāṃ parikothanam– the ripe fruits become overripe and get decomposed
द्रव्याणाम् – dravyāṇām – the substances which are
आर्द्रशुष्काणां – ārdraśuṣkāṇāṃ – wet and dry
स्यातां म्लानिविवर्णते – syātā mlāni-vivarṇate – get little dried (dull) and discolored respectively

AH Su 7.10

मृदूनां कठिनानां च भवेत् स्पर्शविपर्ययः ।
माल्यस्य स्फुटिताग्रत्वं म्लानिर्गन्धान्तरोद्भवः ॥ १० ॥
mṛdūnāṃ kaṭhinānāṃ ca bhavet sparśaviparyayaḥ |
mālyasya sphuṭitāgratvaṃ mlānirgandhāntarodbhavaḥ || 10 ||

मृदूनां – mṛdūnāṃ – soft substances
कठिनानां च – kaṭhinānāṃ ca – and hard substances
भवेत् स्पर्शविपर्ययः – bhavet sparśa viparyayaḥ – obtain opposite feel (soft substances become hard and hard substances become soft)
माल्यस्य – mālyasya – the (flowers of the) garland
स्फुटिताग्रत्वं – sphuṭitāgratvaṃ gandhāntarodbhavaḥ get split in the front (edges),
म्लानिर् – mlānir – appear dull and faded
गन्धान्तरोद्भवः – gandhāntarodbhavaḥ – and obtain unnatural smell

AH Su 7.11-12a

ध्याममण्डलता वस्त्रे शदनं तन्तुपक्ष्मणाम् ।
धातुमौक्तिककाष्ठाश्मरत्नादिषु मलाक्तता ॥ ११ ॥
स्नेहस्पर्शप्रभाहानिः सप्रभत्वं तु मृन्मये ।
dhyāma-maṇḍalatā vastre śadanaṃ tantu-pakṣmaṇām|
dhātu-mauktika-kāṣṭhāśma-ratnādiṣu malāktatā || 11 ||
sneha-sparśa-prabhāhāniḥ saprabhatvaṃ tu mṛnmaye |

When in contact with poison,
ध्याम मण्डलता वस्त्रे – dhyāma-maṇḍalatā vastre – dirty patches appear on the clothes (dress and other apparels),
शदनं तन्तु पक्ष्मणाम् – śadanaṃ tantu-pakṣmaṇām – the threads and hems of the cloth fall out
धातु मौक्तिक काष्ठाश्म रत्नादिषु मलाक्तता – dhātu-mauktika-kāṣṭhāśma-ratnādiṣu malāktatā – vessels prepared from metals, pearls, wood, stone, precious stones etc become dirty and
स्नेह स्पर्श प्रभाहानिः – sneha-sparśa-prabhāhāniḥ – lose their unctuousness (smooth touch) and luster.
सप्रभत्वं तु मृन्मये – saprabhatvaṃ tu mṛnmaye – mud vessels gain good look and luster in spite of being lusterless.

Unripe fruits ripen (fast) and ripe ones become overripe and decomposed.
Substances which are green and dry become dull in appearance and discolored.,
Soft food substances become hard and vice versa.
The flowers of the garland become split at their edges, fade and assume unnatural smell.
Dirty patches appear on cloth (dress and other apparels), its threads and hems fall out.

Vessels prepared from metals, pearls, wood, stone, precious stones etc. become dirty, and lose their smooth touch and lustre .
Mud vessels gain smooth touch and lustre.  5-11.

Vishada lakshana: Features of person who poisons things

The person who is about to poison someone will have

विषदः श्याव शुष्कास्यो विलक्षो वीक्षते दिशः ॥ १२ ॥
स्वेद वेपथुमांस्त्रस्तो भीतः स्खलति जृम्भते ।
viṣadaḥ śyāva śuṣkāsyo vilakṣo vīkṣate diśaḥ || 12 ||
sveda vepathumāṃs-trasto bhītaḥ skhalati jṛmbhate |

विषदः – viṣadaḥ – the person who poisons (or about to poison someone or something) will have
श्याव शुष्कास्यो – śyāva śuṣkāsyo – dark (discolored) and dry face
विलक्षो वीक्षते दिशः –  vilakṣo vīkṣate diśaḥ – eccentrically looks in all the directions driven by guilt,
स्वेद – sveda – will sweat a lot and
वेपथुमांस् – vepathumāṃs – will have tremors
त्रस्तो – trasto – tired (due to tremors) / confused
भीतः – bhītaḥ – frightened
स्खलति – skhalati – slips while walking and talking and
जृम्भते – jṛmbhate – yawns frequently. 12

Testing of poisoned foods on animals

प्राप्यान्नं सविषं त्वग्निरेकावर्तः स्फुटत्यति॥१३॥
शिखिकण्ठाभधूमार्चिरनर्चिर्वोग्रगन्धवान्।
prāpyānnaṃ saviṣaṃ tvagnir-ekāvartaḥ sphuṭatyati||13||
śikhi-kaṇṭhābha-dhūmārciranarcir-vogragandhavān|

प्राप्यान्नं – prāpyānnaṃ – on receiving the food
सविषं तु – saviṣaṃ tu – mixed with poison
अग्निः – agnihthe fire
एकावर्तः – ekāvartaḥ  – emits flame as a single pile, either towards the right or towards the left,
स्फुटति अति – sphuṭatyati – emits crackling sounds
शिखि कण्ठाभ धूमार्चिः – śikhi-kaṇṭhābha-dhūmārciranarciḥ – the color of the smoke and flame resembles the color of peacock’s neck (glistening blue color) and
अनर्चिः वा – anarcih vā – sometimes the fire may not give up the flames at all and it will
उग्र गन्धवान् – ugragandhavān – eliminate a strong and foul smell.

AH Su 7.14-15
म्रियन्ते मक्षिकाः प्राश्य काकः क्षामस्वरो भवेत्॥१४॥
उत्क्रोशन्ति च दृष्ट्वैतच्छुकदात्यूह सारिकाः।
mriyante makṣikāḥ prāśya kākaḥ kṣāmasvaro bhavet||14||
utkrośanti ca dṛṣṭvaitac-chukadātyūha sārikāḥ|

म्रियन्ते मक्षिकाः प्राश्य – mriyante makṣikāḥ prāśya – after eating the poisoned food, the bees die
काकः क्षामस्वरो भवेत्  – kākaḥ kṣāmasvaro bhavet – the crow’s voice becomes feeble and depleted
उत्क्रोशन्ति – utkrośanti – (the birds which) will cry out loudly (scream)
च दृष्ट्वा एतत् – ca dṛṣṭvaitat  – on seeing the poisoned food are
शुक दात्यूह सारिकाः – śuka dātyūha sārikāḥ parrots, gallinule bird and mynah

AH Su 7.15-16
हंसः प्रस्खलति, ग्लानिः जीवं जीवस्य जायते॥१५॥
चकोरस्याऽक्षिवैराग्यं क्रौञ्चस्य स्यान्मदोदयः।
haṃsaḥ praskhalati, glāniḥ jīvaṃ jīvasya jāyate||15||
cakorasyā-‘kṣi-vairāgyaṃ krauñcasya syānmadodayaḥ|

हंसः प्रस्खलति – haṃsaḥ praskhalati – (just on seeing the poisoned food) the swan fumbles while walking (changes its gait)
ग्लानिः जीवं जीवस्य जायते – glāniḥ jīvaṃ jīvasya jāyate – the jivajivaka (green pheasant?) bird either gets exhausted or dies,
चकोरस्य अक्षि वैराग्यं – cakorasyā-‘kṣi-vairāgyaṃ – chakora bird’s (a type of partridge) eyes turn red
क्रौञ्चस्य स्यात् मदोदयः – krauñcasya syāt madodayaḥ – the pond heron gets intoxicated

AH Su 7.16
कपोत परभृद्दक्ष चक्रवाका जहत्यसून्॥१६॥
उद्वेगं याति मार्जार, शकृन्मुञ्चति वानरः।
kapota parabhṛd-dakṣa cakravākā jahatyasūn||16||
udvegaṃ yāti mārjāra, śakṛnmuñcati vānaraḥ|

कपोत परभृद्दक्ष चक्रवाका – kapota parabhṛd-dakṣa cakravākā – the pigeon, cuckoo and chakravaka bird
जहति असून् – jahati asūn – quickly lose their life (on seeing or eating poisoned food)
उद्वेगं याति मार्जार – udvegaṃ yāti mārjāra – the cat gets excited (confused, irritated) and
शकृत् मुञ्चति वानरः – śakṛt muñcati vānaraḥ – the monkey defecates

AH Su 7.17

हृष्येन्मयूरस्तद्दृष्ट्वा मन्दतेजो भवेद्विषम्॥१७॥
hṛṣyen-mayūras-taddṛṣṭvā mandatejo bhaved-viṣam||17||

हृष्येत् मयूरः – hṛṣyet mayūrah – the peacock becomes exited and overjoyed
तद् दृष्ट्वा – tad dṛṣṭvā – on seeing the poison or poisoned food and as a result
मन्द तेजो भवेद् विषम् – mandatejo bhaved-viṣam – the poison loses its intensity and becomes mild

Upon throwing the poisoned food on fire, it emits crackling sound, the flame emits as a single pile, without whirls, the colour of smoke resembles that of peacock’s neck (glistening blue), sometimes the flame may not come up at all. It will emit very foul and strong smell.

Upon eating such food,
bees die
crow voice becomes depleted
Gallinule bird and Mynah start hooting at the poisoned food just by seeing it.
Swan changes its gait
Chukar gets exhausted
Greeh pheasant’s eyes turn red
Pond heron becomes intoxicated
Pigeon, Cuckoo and Chaktravaaka lose their life
cat becomes irritated, excited
monkey defecates 14 – 17

Discarding the poisoned food

AH Su 7/18

Method of rejecting the poisoned food

इत्यन्नं विषवज्ज्ञात्वा त्यजेदेवं प्रयत्नतः।
यथा तेन विपद्येरन्नपि न क्षुद्रजन्तवः॥१८॥
ityannaṃ viṣavaj-jñātvā tyajedevaṃ prayatnataḥ|
yathā tena vipadyer-annapi na kṣudra-jantavaḥ||18||

इति अन्नं विषवत् ज्ञात्वा – iti anna viavat jñātvā After knowing and confirming the poisoned food (with the help of above mentioned tests and methods) and after having considered that food equivalent to poison, 

त्यजेद् एवं प्रयत्नतः – tyajet evaṃ prayatnataḥ – one should reject the food judiciously यथा तेन विपध्येरन्नपि न क्षुद्र जन्तवः – yathā tena vipadyer-annapi na kṣudra-jantavaḥ – while taking care that the rejected and discarded poisoned food should neither be available to nor harm even the smallest of living organisms (including insects).

After knowing and confirming the poisoned food (with the help of above mentioned tests and methods) and after having considered that food equivalent to poison,  one should reject the food judiciously while taking care that the rejected and discarded poisoned food should neither be available to nor harm even the smallest of living organisms (including insects).

Diseases caused by poisoned food – (Visha annaja Vikara)

 External effects: 

स्पृष्टे तु कण्डूदाहोषाज्वरार्ति स्फोटसुप्तयः।
नखरोमच्युतिः शोफः सेकाद्या विष नाशनाः॥१९॥
spṛṣṭe tu kaṇḍū-dāhoṣā-jvarārti sphoṭa-suptayaḥ|
nakharomacyutiḥ śophaḥ sekādyā viṣa nāśanāḥ||19||

स्पृष्टे तु – spṛṣṭe tu – On touching the poisoned foods (the below mentioned conditions occur)
कण्डू दाहोषा ज्वर – kaṇḍū-dāhoṣā-jvara– itching and burning sensation all over the body and also at the site of contact of poisoned food, fever,
अर्ति स्फोट सुप्तयः – arti स्फोटसुप्तयः – sphoṭa-suptayaḥ – pain, eruptions (blisters), numbness (loss of touch sensation)
नख रोम च्युतिः – nakha roma cyutiḥ – falling of nails and hairs (and body hairs) and
शोफः – śophaḥ – swelling

सेकाध्या विष नाशनाः – sekādyā viṣa nāśanāḥ – the treatment of the above said conditions shall be done by washing or pouring (over the entire body or site of contact of poisoned food) of water processed with anti-poisonous drugs.

AH Su 7.20

शस्तास्तत्र प्रलेपाश्च सेव्यचन्दनपद्मकैः।
ससोमवल्कतालीसपत्रकुष्ठामृतानतैः॥२०॥
śastāstatra pralepāśca sevya-candana-padmakaiḥ|
sa-somavalka-tālīsapatra-kuṣṭhāmṛtā-nataiḥ||20||

शस्ताः तत्र प्रलेपाः च – śastāh tatra pralepāh ca – (in the above mentioned conditions caused due to contact or touch of poisoned foods) also beneficial is the application made of paste of
सेव्य चन्दन पध्मकैः – sevya candana padmakaiḥ – vetiver, sandalwood, Wild Himalayan Cherry (heart wood),
स सोम वल्क तालीस पत्र – sa somavalka tālīśapattra – soma valka, Cinnamomum tamala,
कुष्ठ अमृता नतैः – kuṣṭha amṛtā-nataiḥ – Saussurea lappa, Tinospora cordifolia and Valeriana wallichi

The touch of poisoned foods produces itching and irritation, burning sensation all over the body, burning sensation at the site of touch, fever, pain, eruptions, loss of tactile sensation, falling of the nails and hairs and swelling.
The treatment shall be bathing (washing), pouring with water processed with anti-poisonous drugs, application of paste of Sevya (Ushira), Candana (sandalwood), Padmaka – Wild Himalayan Cherry (heart wood) – Prunus puddum / cerasoides;,  Somavalka, Talisa Patra – Cinnamomum tamala, Kushta (Saussurea lappa), Amrita (Tinospora) and Nata – Valeriana wallichi. 19-20.

Local effect in oral cavity:

AH Su 7.21-22a

Vaktraga Visha – Effect of poisonous food in the oral cavity, symptoms and management

लाला जिह्वोष्ठयोर्जाड्यमूषा चिमिचिमायनम्।
दन्तहर्षो रसाज्ञत्वं हनुस्तम्भश्च वक्त्रगे॥२१॥
सेव्याद्यैस्तत्र गण्डूषाः सर्व च विषजिद्धितम्।
lālā jihvoṣṭhayor-jāḍyam-ūṣā cimi-cimāyanam|
dantaharṣo rasājñatvaṃ hanustambhaśca vaktrage||21||
sevyādyais-tatra gaṇḍūṣāḥ sarva ca viṣajiddhitam|

लाला जिह्वा ओष्ठयोः जाड्यम् – lālā jihvoṣṭhayor-jāḍyam – excessive salivation, rigidity (inactivity) of tongue and lips,
ऊषा – ūṣā – burning sensation
चिमिचिमायनम् – cimicimāyanam – tingling sensation in the mouth
दन्तहर्षो – dantaharṣo – tingling of teeth (hypersensitivity)
रसाज्ञत्वं – rasājñatvaṃ – inability to perceive taste
हनुस्तम्भश्च – hanustambhaśca- and stiffness of the lower jaw are the symptoms caused by
वक्त्रगे – vaktrage – the presence (contact) of poisoned food inside the mouth
सेव्याद्यै: तत्र गण्डूषाः – sevyādyais-tatra gaṇḍūṣāḥ – mouth gargling using water processed with Vetiver and other drugs (mentioned earlier) and
सर्व च विषजिद्धितम् – sarva ca viṣajiddhitam – all other anti-poisonous therapies (are beneficial to cure the effect of poisonous food in the mouth)

Poisoned food inside mouth causes excess of salivation, inactivity of the tongue and lips, burning sensation, tingling of the teeth, inability to perceive taste and stiffness of the lower jaw.

The treatment shall be mouth gargling with water processed with Sevya – Khus Khus – Vetiveria zizanioides and other drugs mentioned earlier and all other therapies for the mouth which are anti-poisonous. 21-21½.

Amashaya Pakvashayagata Visha

AH Su 7.22.b – 24
Amashaya-Pakvashayagata Visha – Effect of poisonous food in the stomach and intestines, symptoms
आमाशयगते स्वेदमूर्च्छाध्मानमदभ्रमाः॥२२॥
रोमहर्षो वमिर्दाहः चक्षुर्हृदयरोधनम्।
बिन्दुभिश्चाचयोऽङ्गानां, पक्वाशयगते पुनः॥२३॥
अनेकवर्णं वमति मूत्रयत्यतिसार्यते।
तन्द्रा कृशत्वं पाण्डुत्वमुदरं बलसङ्क्षयः॥२४॥
āmāśayagate sveda-mūrcchādhmāna-mada-bhramāḥ||22||
romaharṣo vamir-dāhaḥ cakṣur-hṛdaya-rodhanam|
bindubhiścācayo-‘ṅgānāṃ, pakvāśaya-gate punaḥ||23||
aneka-varṇaṃ vamati mūtrayatyatisāryate|
tandrā kṛśatvaṃ pāṇḍutvamudaraṃ balasaṅkṣayaḥ||24||

आमाशय गते – āmāśaya gate – the poisoned food located (on reaching) in the stomach causes
स्वेद मूर्च्छा आध्मान – sveda mūrchā ādhmāna – sweating, fainting, flatulence,
मद भ्रमाः – mada-bhramāḥ – intoxication, giddiness,
रोमहर्षो वमिः दाहः – romaharṣo vamih dāhah – horripulation, vomiting, burning sensation,
चक्षु हृदय रोधनम् – cakṣur-hṛdaya-rodhanam – loss of movement of eyes and heart, and
बिन्दुभिः च अचयो अङ्गानां – bindubhiścācayo-‘ṅgānāṃ – appearance of black spots (dots) all over the body
पक्वाशय गते पुनः – pakvāśaya-gate punaḥ – the poisoned food located (on reaching) in the intestine (large) causes
अनेक वर्णं वमति – aneka-varṇaṃ vamati – vomiting in which the vomitus has many colors
मूत्रयति – mūtrayati – excessive urination
अतिसार्यते – atisāryate – loose motions (diarrhea)
तन्द्रा कृशत्वं पाण्डुत्वं – tandrā kṛśatvaṃ pāṇḍutvam– drowsiness, emaciation, pallor,
उदरं बलसंक्षयः – udaraṃ balasaṅkṣayaḥ – enlargement of the abdomen and loss of strength

AH Su 7.25-26
Treatment of conditions caused by poisonous food in the stomach and intestines
तयोर्वान्तविरिक्तस्य हरिद्रे कटभीं गुडम्।
सिन्दुवारितनिष्पावबाष्पिका शतपर्विकाः॥२५॥
तण्डुलीयकमूलानि कुक्कुटाण्डमवल्गुजम्।
नावनाञ्जनपानेषु योजयेद्विषशान्तये॥२६॥
tayor-vānta-viriktasya haridre kaṭabhīṃ guḍam|
sinduvārita-niṣpāva-bāṣpikā śataparvikāḥ||25||
taṇḍulīyaka-mūlāni kukkuṭāṇḍam-avalgujam|
nāvanāñjana-pāneṣu yojayed-viṣa-śāntaye||26||

तयोः – tayoh – In both these conditions (poisoned food in stomach and intestine)
वान्त विरिक्तस्य – vānta viriktasya – after administering emesis and purgation therapies,
हरिद्रे कटभीं गुडम् – haridre kaṭabhīṃ guḍam – turmeric and Berberis aristata, Celastrus paniculata, jaggery,
सिन्दुवारित निष्पाव बाष्पिका शतपर्विकाः – sindhuvārita niṣpāva-bāṣpikā śataparvikāḥ – Vitex negundo, cow pea (flat bean), Gardenia gummifera, Acorus calamus
तण्डुलीयक मूलानि कुक्कुट अण्डम् अवल्गुजम् – taṇḍulīyaka-mūlāni kukkuṭāṇḍam-avalgujam – roots of Amaranthus viridis, egg of hen, Psoralea corylifolia – all these drugs should be used in the form of
नावन अञ्जन पानेषु योजयेत् – nāvanāñjana-pāneṣu yojayet – nasal medication, collyrium and drinks (decoction prepared from these herbs)
विष शान्तये – viṣa śāntaye – to relieve the effect of poison

Reaching  stomach it produces sweating, fainting, flatulence, toxicity, giddiness, horripilations, vomiting, burning sensation, loss of movement of the eyes and heart, and appearance of black dots all over the body.

Reaching the intestines it produces vomiting in many colours, excess of urination, purgation, drowsiness, emaciation, pallor, enlargement of the abdomen and loss of strength.

Treatment:
For both these conditions the patient should be administered Vamana (emesis) and Virechana (purgation therapies), followed by Nasya (nasal medication), Anjana (collyriums) and drinking of decoction prepared from Haridra – Turmeric Rhizome – Curcuma longa,  and Daruharidra (Berberis aristata), Katabhi – Celastrus paniculata, Guda- jaggery, Sinduvarita, Nispava, Baspika, Sataparvika, roots of Tanduliyaka, Kukkutanda – hen’s egg and Avalguja – Psoralea corylifolia to relieve the effect of poison. 22-26.

Gara visha chikitsa

AH Su 7.27 – 29.a

Hrid Vishodhana, Gara Visha Chikitsa – Treatment to detoxify the heart and to treat chronic poisoning

विषभुक्ताय दध्याच्च शुद्धायोर्ध्वमधस्तथा।
सूक्ष्मं ताम्ररजः काले सक्षौद्र हृद्विशोधनम्॥२७॥
शुद्धे हृदि ततः शाणं हेमचूर्णस्य दापयेत्।
न सज्जते हेमपाङ्गे पद्मपत्रेऽम्बुवद्विषम्॥२८॥
जायते विपुलं चायुर्गरेऽप्येष विधिः स्मृतः।
viṣabhuktāya dadhyācca śuddhāyordhvam-adhastathā|
sūkṣmaṃ tāmra-rajaḥ kāle sakṣaudra hṛd-viśodhanam||27||
śuddhe hṛdi tataḥ śāṇaṃ hemacūrṇasya dāpayet|
na sajjate hemapāṅge padmapatre-‘mbuvad-viṣam||28||
jāyate vipulaṃ cāyur-gare-‘pyeṣa vidhiḥ smṛtaḥ|

विष भुक्ताय दध्यात् च – viṣabhuktāya dadyāt ca – A person who has been poisoned should be administered with
शुद्धया ऊर्ध्वम् अधः तथा – śuddhāyordhvam-adhastathā – emesis and purgation to remove the remnant poison in the gut, after proper cleansing,
सूक्ष्मं ताम्र रजः काले स क्षौद्र हृद् विशोधनम् – sūkṣmaṃ tāmra-rajaḥ kāle sakṣaudra hṛd-viśodhanam – ash of copper should be administered mixed in honey to cleanse and detoxify the heart
शुद्धे हृदि – śuddhe hṛdi-  after proper cleansing of heart (after administration of copper ash),
ततः शाणं हेम चूर्णस्य दापयेत् – stataḥ śāṇaṃ hemacūrṇasya dāpayet ash of gold is administered for a long period in the dose of 3 grams. (By administering gold for long time, the body becomes as pure as gold and the person who has consumed gold will be called as hemapanga).
न सज्जते हेमपाङ्गे – na sajjate hemapāṅge- In hemapanga (a person who has been administered gold ash for long period), the poison will not do any harm,
पद्मपत्रेऽम्बुवद्विषम् – padma pattre ambuvad viṣam – in fact the poison will not remain in the body just like a water drop that doesn’t stay on the leaf of a lotus for long time.
जायते विपुलं च आयुः – jāyate vipulaṃ cāyur – such a person gains longevity of life
गरेप्येष विधिः स्मृतः – gare-‘pyeṣa vidhiḥ smṛtaḥ – gara visha or chronic poisoning also may be treated on the same lines

Hrid Vishodhana – Gara Visha Chikitsa – Treatment to detoxify heart and to treat chronic poisoning:

When there is poisoning, first vomiting and purgation therapy is conducted to remove remnant poison in the gut. Then, to cleanse and detoxify the heart, Tamra bhasma is administered to the patient. After that, Swarna bhasma is administered for a long period of time. By such Swarna administration for long time, the body becomes as pure as Gold. The term used for this is ‘Hemapanga’.

न सज्जते हेमपाङ्गे पद्मपत्रेऽम्बुवद्विषम्॥
Na Sajjate Hemapange padmapatre ambuvat visham || 
In a person who has been given Gold bhasma for a long time, the poison can not do any harm, similar to a water drop that can not touch the leaf of the lotus. The person gains long life.
The same treatment is followed in Gara Visha (chronic poisoning) also.

Incompatible foods (Viruddha Ahara)

Viruddha Ahara – Incompatible foods
विरुद्धमपि चाहारं विद्याद्विषगरोपमम्॥२९॥
viruddhamapi cāhāraṃ vidyādviṣagaropamam||29||

विरुद्धम् अपि च आहारं – viruddhamapi cāhāraṃ – Incompatible foods are also
विद्यात् विष गरोपमम् – vidyād viṣa garopamam – considered equivalent to poison and artificial poisoning

On many occasions, consuming two food items together or a particular type of food processing may render the food toxic. It is called as incompatible food. Even incompatible foods should be considered similar to poison / artificial poisoning. 29.

Examples

AH Su 7.29b-45a
Examples of Viruddha Ahara or incompatible foods
आनूपमामिषं माषक्षौद्रक्षीरविरूढकैः।
विरुध्यते सह बिसैर्मूलकेन गुडेन वा॥३०॥
विशेषात् पयसा मत्स्या मत्स्येष्वपि चिलीचिमः।
ānūpam-āmiṣaṃ māṣa-kṣaudra-kṣīra-virūḍhakaiḥ|
virudhyate saha bisair-mūlakena guḍena vā||30||
viśeṣāt payasā matsyā matsyeṣvapi cilīcimaḥ|

आनूपम् आमिषं – ānūpam āmiṣaṃ – meat of animals living in marshy regions regions is incompatible
माष  क्षौद्र क्षीर विरूढकैः – māṣa-kṣaudra-kṣīra-virūḍhakaiḥ – when consumed with black gram, honey, milk and germinated grains
विरुध्यते सह बिसैः मूलकेन गुडेन वा – virudhyate saha bisair-mūlakena guḍena vā – bisa / lotus, radish or jaggery is incompatible with fish
विशेषात् पयसा मत्स्या – viśeṣāt payasā matsyā – taking fish with milk is incompatible,
मत्स्येषु अपि चिलीचिमः – matsyeṣvapi cilīcimaḥ – even among the fishes, the Chilichima variety of fish is incompatible with milk.

Meat of animals living in marshy regions is incompatible when consumed with black gram, honey, milk and germinated grains, lotus, radish or jaggery is incompatible with fish, especially taking fish with milk is incompatible, even among the fishes, the Chilichima variety of fish is incompatible with milk.

AH Su 7.31-32
विरुद्धमम्लं पयसा सह सर्व फलं तथा॥३१॥
तद्वत्कुलत्थवरककङ्गुवल्लमकुष्टकाः।
भक्षयित्वा हरितकं मूलकादि पयः त्यजेत्॥३२॥
viruddhamamlaṃ payasā saha sarva phalaṃ tathā||31||
tadvatkulatthavarakakaṅguvallamakuṣṭakāḥ|
bhakṣayitvā haritakaṃ mūlakādi payaḥ tyajet||32||

विरुद्धम् अम्लं पयसा सह – viruddham amlaṃ payasā saha – sour taste and all sour substances are incompatible with milk,
सर्व फलं तथा – sarva phalaṃ tathā – all sour fruits are also incompatible with milk
तद्वत् कुलत्थ वरक कङ्गु वल्ल मकुष्टकाः- tadvat-kulattha-varaka-kaṅgu-valla-makuṣṭakāḥ – horse gram, shama millet, Callicarpa macrophylla, flat (Indian) bean, makushtaka (peanut type) also do not go good with the milk as they are incompatible
भक्षयित्वा हरितकं मूलकादि – bhakṣayitvā haritakaṃ mūlakādi–after consuming green leafy vegetables and radish
पयः त्यजेत् – payah tyajeta – milk should be avoided

All sour substances are incompatible with milk
Sour fruits with milk is not recommended.
Horse gram (Kulattha), Varaka, Kangu, Valla and Makustaka.  – these are not recommended along with cow milk. 31½.
After consuming green leafy vegetables and radish, drinking milk should be avoided. 32.

AH. Su. 7.33-36
वाराहं श्वाविधा नाद्याद्दध्ना पृषतकुक्कुटौ।
आममांसानि पित्तेन, माषसूपेन मूलकम्॥३३॥
अवि कुसुम्भशाकेन, बिसैः सह विरूढकम्।
माषसूपगुडक्षीरदव्याज्यैर्लाकुचं फलम्॥३४॥
फल कदल्यास्तक्रेणदध्ना ताल फलेन वा।
कणोषणाभ्या मधुना काकमाची गुडेन वा॥३५॥
सिद्धां वा मत्स्यपचने पचने नागरस्य वा।
सिद्धामन्यत्र वा पात्रे कामात्तामुषिता निशाम्॥३६॥
vārāhaṃ śvāvidhā nādyād-dadhnā pṛṣata-kukkuṭau|
āma-māṃsāni pittena, māṣa-sūpena mūlakam||33||
avi kusumbha-śākena, bisaiḥ saha virūḍhakam|
māṣa-sūpa-guḍa-kṣīradavyājyai-rlākucaṃ phalam||34||
phala kadalyās-takreṇa-dadhnā tāla phalena vā|
kaṇoṣaṇābhyā madhunā kākamācī guḍena vā||35||
siddhāṃ vā matsya-pacane pacane nāgarasya vā|
siddhām-anyatra vā pātre kāmāt-tāmuṣitā niśām||36||

The below mentioned incompatible foods should not be consumed –
वाराहं श्वाविधा नाध्याद् – vārāhaṃ śvāvidhā nādyād – pig (pork) should not be consumed with porcupine meat
दध्ना पृषत कुक्कुटौ – dadhnā pṛṣata-kukkuṭau – chicken and meat of spotted dear should not be consumed with curds
आम मांसानि पित्तेन – āma-māṃsāni pittena – uncooked (unprocessed) meat along with bile,
माष सूपेन मूलकम् – māṣa-sūpena mūlakam – radish along with soup of black gram
अवि कुसुम्भ शाकेन – avi kusumbha-śākena – sheep meat along with safflower herb
बिसैः सह विरूढकम् – bisaiḥ saha virūḍhakam – lotus along with germinated grains
माष सूप गुड क्षीर दध्यजैःलाकुचं फलम् – māṣa-sūpa-guḍa-kṣīradavyājyai-rlākucaṃ phalam – fruit of Artocarpus lakoocha along with soup of black gram, jaggery, goat milk and curds (prepared from goat’s milk)
फल कदल्याः तक्रेण – phala kadalyās-takreṇa – banana (plantain) along with buttermilk,
दध्ना ताल फलेन वा – dadhnā tāla phalena vā – palm date along with curds
कणोषणाभ्या मधुना – kaṇoṣaṇābhyā madhunā – long pepper and black pepper mixed in honey
काकमाची गुडेन वा – kākamācī guḍena vā – black nightshade (Solanum nigrum) fruit with jaggery
सिद्धां वा मत्स्य पचने – siddhāṃ vā matsya-pacane – black nightshade fruit processed in the same vessel in which the fish was processed,
पचने नागरस्य वा – pacane nāgarasya vā – black nightshade fruit processed in the same vessel in which ginger was processed,
सिद्धां अन्यत्र वा पात्रे कामात्तामुषिता निशाम् – siddhām-anyatra vā pātre kāmāt-tāmuṣitā niśām – black nightshade fruit processed in any other vessel but kept overnight should not be used since it is incompatible.

Pork should not be taken along with porcupine meat.
Chicken (Kukkuta) and Spotted deer should not be taken along with curds
Uncooked meat along with bile
Radish along with black gram
Sheep meat along with leaves of Kusumba herb
Germinated grains along with Bisa
Lakucha Phala along with black gram soup (masha supa)
Banana along with butter milk is not recommended.
Curds along with Tala phala (Palm date)
Pippali, Maricha and honey
Kakamachi along with jaggery
Black pepper along with fish or during digestion of fish – 33-36.

AH. Su. 7.37-38
मत्स्यनिस्तलनस्नेहे साधिता पिप्पलीस्त्यजेत्।
कांस्ये दशाहमुषितं सर्पिरुष्णं त्वरुष्करे॥३७॥
भासो विरुध्यते शूल्य कम्पिल्लस्तक्र साधित।
ऐकध्यं पायससुराकृशराः परिवर्जयेत्॥३८॥
matsya-nistalana-snehe sādhitā pippalīs-tyajet|
kāṃsye daśāham-uṣitaṃ sarpiruṣṇaṃ tvaruṣkare||37||
bhāso virudhyate śūlya kampillas-takra sādhita|
aikadhyaṃ pāyasa-surā-kṛśarāḥ parivarjayet||38||

मत्स्य निस्तलन स्नेहे साधितः पिप्पलीः त्यजेत् – matsya-nistalana-snehe sādhitā pippalīh tyajet – long pepper processed with the oil in which fish is fried should be rejected (as it is incompatible)
कांस्ये दशाहम् उषितं सर्पिः – kāṃsye daśāham-uṣitaṃ sarpir– ghee kept in a bronze vessel for more than 10 days should not be taken
उष्णं तु अरुष्करे – uṣṇaṃ tu aruṣkare– consumption of hot substances or hot procedures like sun bath, exposure to heat etc is not recommended while consuming Bhallataka (Semecarpus anacardium, Marking Nut)
भासो विरुध्यते शूल्य: – bhāso virudhyate śūlya – meat of bhasa bird (white headed vulture) should not be roasted
कम्पिल्लः तक्र साधितः – kampillah takrasādhitaḥ – Mallotus philippensis prepared in buttermilk
ऐकध्यं पायस सुरा कृशराः परिवर्जयेत् – aikadhyaṃ pāyasa-surā-kṛśarāḥ parivarjayet – taking payasa (traditional Indian sweet pudding prepared in milk base), sura (fermented herbal drink, resembling beer) and krishara (dish prepared using rice and green gram) together is incompatible


Pippali (long pepper) processed with the oil in which fish is fried should be rejected.
Ghee kept in bronze vessel for more than 10 days should not be taken.
Hot substances or hot procedures (like sun bath) is not recommended along with Bhallataka. 37.

Meat of Bhasa bird – white headed vulture should not be roasted.
Kampilla (a dish) prepared with buttermilk – 37½.
Mixing of milk, beer and Krishara (rice – green gram dish) – 38

AH. Su. 7.39
मधुसर्पिर्वसातैलपानीयानि द्विशस्त्रिशः।
एकत्र वा समांशानि विरुध्यन्ते परस्परम्॥३९॥
madhusarpirvasātailapānīyāni dviśastriśaḥ|
ekatra vā samāṃśāni virudhyante parasparam||39||

मधु सर्पिः वसा तैल पानीयानि – madhu sarpih vasā taila pānīyāni – honey, ghee, muscle fat (meat fat), sesame oil and beverages
द्विशः त्रिशः एकत्र वा – dviśas triśaḥ  ekatra vā when mixed in twos, threes or all together,
समांशानि – samāṃśāni – in equal quantities,
विरुध्यन्ते परस्परम् – virudhyante parasparam – become mutually incompatible

Mixing of equal quantities of any 2, 3 or all of the following is not recommended – honey, ghee, meat fat, sesame oil and beverages.

AH. Su. 7.40-41
भिन्नांशे अपि मध्वाज्ये दिव्य वार्यनुपानतः।
मधुपुष्करबीजं च, मधुमैरेयशार्करम्॥४०॥
मन्थानुपानः क्षैरेयो, हारिद्रः कटु तैलवान्।
उपोदकाऽतिसाराय तिलकल्केन साधिता ॥ ४१ ॥
bhinnāṃśe api madhvājye divya vāryanupānataḥ|
madhu-puṣkarabījaṃ ca, madhu-maireya-śārkaram||40||
manthānupānaḥ kṣaireyo, hāridraḥ kaṭu tailavān|
upodakā’tisārāya tila-kalkena sādhitā || 41 ||

भिन्नांशे अपि मध्वाज्ये – bhinnāṃśe api madhvājye – honey and ghee consumed even in unequal proportions,
दिव्य वारि अनुपानतः – divya vāri anupānataḥ – along with (rain) water, is considered incompatible
मधु पुष्कर बीजं च – madhu-puṣkarabījaṃ ca – honey taken along with seeds of Inula racemosa
मधु मैरेय शार्करम् – madhu maireya śārkaram – honey along with wine prepared from dates and sugar (maireya)
मन्थ अनुपानः क्षैरेयो – mantha anupānaḥ kṣaireyo – milk drinks or payasa (traditional Indian sweet pudding prepared in milk base) taken along with solution of corn flour (mantha)
हारिद्रः कटु तैलवान् – hāridraḥ kaṭu tailavān – taking yellow mushroom (haaridra) along with mustard oil is incompatible.
उपोदका अतिसाराय तिलकल्केन साधिता – upodakā atisārāya tila-kalkena sādhitā – Indian spinach processed along with paste of sesame seeds, when consumed, causes diarrhea and hence incompatible.

Honey along with ghee, even in unequal proportions, should not be consumed along with water.
Honey along with seeds of Pushkara,
Honey, along with wine of dates (Maireya) and sugar
Milk drinks along with Mantha (solution of corn flour)
Mushroom with yellow coloured cap, along with mustard oil is incompatible.
Upodika (Indian spinach) processed along with sesame seed paste causes diarrhoea.  – 41

AH. Su. 7.42
बलाका वारुणी युक्ता कुल्माषैश्च विरुध्यते।
भृष्टा वराहवसया स एव सध्यो निहन्त्यसून्॥४२॥
balākā vāruṇī yuktā kulmāṣaiśca virudhyate|
bhṛṣṭā varāha-vasayā sa eva sadhyo nihantyasūn||42||

बलाका वारुणी युक्ता कुल्माषैः च विरुध्यते – balākā vāruṇī yuktā kulmāṣaiś ca virudhyate – meat of balaaka bird consumed with date wine (Varuni) and green gram and other pulses cooked together (Kulmasha) is incompatible
भृष्टा वराह वसया – bhṛṣṭā varāha-vasayā – meat of balaaka bird fried in the pork fat
स एव सध्यो निहन्त्यसून् – sa eva sadhyo nihantyasūn –instantly takes away the life (when consumed), hence incompatible. 

Meat of Balaka bird along with Varuni (date wine) and Kulmasha (green gram and other pulses cooked together)
Meat of Balaka along with pork fat is lethal.

AH. Su. 7.43
तद्वत्तित्तिरिपत्राढ्यगोधालावकपिञ्जलाः।
एरण्डेनाग्निना सिद्धास्तत्तैलेन विमूर्च्छिताः॥४६॥
tadvat-tittiri-patrāḍhya-godhā-lāva-kapiñjalāḥ|
eraṇḍenāgninā siddhās-tat-tailena vimūrcchitāḥ||46||

तद्वत् तित्तिरि पत्राढ्य गोधा लाव कपिञ्जलाः – tadvat-tittiri-patrāḍhya-godhā-lāva-kapiñjalāḥ – meat of partridge, peacock, iguana lizard, common quail and francoline partridge,
एरण्डेन अग्निना सिद्धाः – eraṇḍenāgninā siddhāh– cooked by using the fire of wood of castor plant or
तत् तैलेन विमूर्च्छिताः – tat-tailena vimūrcchitāḥ – processed (fried) in castor oil is lethal.

Meat of Tittiri, peacock, Godha (Iguana lizard), Lava (common quail), Kapinjala, cooked by the fire of wood of castor and processed with, fried in castor oil is lethal.

हारीतमांसं हारिद्रशूलकप्रोतपाचितम्।
हरिद्रावह्निना सद्यो व्यापादयति जीवितम्॥४४॥
भस्मपांशुपरिध्वस्तं तदेव च समाक्षिकम्।|
hārīta-māṃsaṃ hāridra-śūlakaprota-pācitam|
haridrā-vahninā sadyo vyāpādayati jīvitam||44||
bhasma-pāṃśu-paridhvastaṃ tadeva ca sa-mākṣikam||

हारीत मांसं – hārīta-māṃsaṃ – meat of cotton teal bird,
हारिद्र शूलक प्रोत – hāridra-śūlakaprota – pierced and strongly fixed with the wood of turmeric
पाचितम् – pācitam – and cooked with
हरिद्रा वह्निना – haridrā vahninā – flame of haridra or turmeric
सद्यो व्यापादयति जीवितम् – sadyo vyāpādayati jīvitam – instantly takes away the life.
भस्म पांशु परिध्वस्तं तदेव च स माक्षिकम् – bhasma-pāṃśu-paridhvastaṃ tadeva ca sa-mākṣikam – the meat of the same hārīta bird cooked by smearing ash and sand to it, when consumed with honey, kills the person quickly.

Meat of Harita (yellow bird) paired with wood of Haridra and cooked over the flame of Haridra is lethal.
Meat of Harita, cooked by smearing ash and sand, consumed along with honey kills the person quickly.

Definition of Viruddha – incompatible

AH Su 7.45b-46a
यत्किञ्चिद्दोषमुत्क्लेश्य न हरेत्तत्समासतः॥४५॥
विरुद्धम्
yat-kiñcid-doṣam-utkleśya na haret-tat-samāsataḥ||45||
viruddham

यत् किञ्चित् – yat kiñcit – anything (food or activity)
दोषम् उत्क्लेश्य – doṣam-utkleśya – that causes increase of doshas butन हरेत् – na haret – does not expel them (doshas) out of the body
तत् समासतः – tat-samāsataḥ – is concisely called as
विरुद्धम् – viruddham – Viruddha or incompatible

In brief, whichever food or activity that causes increase of Doshas but does not expel the Dosha out of the body is termed as Viruddha.
Note: In Panchakarma treatment also, Dosha is increased and then expelled out of body. But in Panchakarma, though there is increase of Dosha, because they are expelled out, there is no harm. But in Viruddha Ahara, the food causes only increase of Dosha, leading to toxic symptoms.

Treatment for incompatible food consumption

AH Su 7.46
….शुद्धिरत्रेष्टा शमो वा तद्विरोधिभिः।
द्रव्यैस्तैरेव वा पूर्व शरीरस्याभिसंस्कृतिः॥४६॥
….śuddhir-atreṣṭā śamo vā tad-virodhibhiḥ|
dravyais-taireva vā pūrva śarīrasyābhisaṃskṛtiḥ||46||

The diseases and conditions (ill effects) caused by consumption of incompatible foods should be treated by administration of
शुद्धिरत्रेष्टा – śuddhir-atreṣṭā – purification procedures (Panchakarma procedures, i.e. cleansing treatments) and
शमो वा – śamo vā – palliative treatment (in those who are not fit to undergo purification procedures) through
तद् विरोधिभिः – tad-virodhibhiḥ – foods and lifestyle practices opposite to the nature of incompatible foods and also capable of pacifying the symptoms and diseases caused by consumption of incompatible foods
द्रव्यैः तैरेव वा पूर्व शरीरस्य अभिसंस्कृतिः – dravyais-taireva vā pūrva śarīrasyābhisaṃskṛtiḥ – health should be restored quickly by using the foods which have opposite qualities of that of incompatible foods and foods processed with medicines having opposite qualities of that of incompatible foods.

Shodhana – purification procedure – Panchakarma
Shamana – palliative treatment
Virodha chikitsa – symptom based treatment.
Health should be restored quickly by using food that have opposite qualities to that of incompatible foods.

Incompatible foods without ill-effects

AH Su 7.47
व्यायामस्निग्धदीप्ताग्निवयःस्थबलशालिनाम्।
विरोध्यपि न पीडायै सात्म्यमल्पं च भोजनम्॥४७॥
vyāyāma-snigdha-dīptāgni-vayaḥstha-balaśālinām|
virodhyapi na pīḍāyai sātmyam-alpaṃ ca bhojanam||47||
व्यायाम स्निग्ध दीप्ताग्नि – vyāyāma snigdha dīptāgni – In those who exercise regularly, in those who are habituated to regular consumption of unctuous (oily, fatty) foods, in those who have good digestion power,
वयःस्थ बलशालिनाम् – vayaḥstha-balaśālinām – in young people, in people who have good (natural) strength,
विरोध्यपि न पीडायै – virodhyapi na pīḍāyai – the incompatible foods will not cause any ill effects, as also in
सात्म्यम् अल्पं च भोजनम् – sātmyam-alpaṃ ca bhojanam – those people who are habituated (sathmya) to taking incompatible foods regularly and those who consume low quantities of incompatible food for a long period of time.

In those who exercise regularly, who are habituated to oily fatty food, who have good digestion power, in young, and strong, the incompatible food will not cause any ill effects.
In those, who are habituated (sathmya) to incompatible food and in those who take low quantities of incompatible food for a long period of time, the ill effects will not be seen.  47

Satmikarana Krama (Method of accustomization)

AH Su 7.48
पादेनापथ्यमभ्यस्तं पादपादेन वा त्यजेत्।
निषेवेत हित तद्वदेकद्वित्रयन्तरीकृतम्॥४८॥
pādenāpathyam-abhyastaṃ pāda-pādena vā tyajet|
niṣeveta hita tadvadeka-dvi-trayantarīkṛtam||48||

पादेन अपथ्यं अभ्यस्तं – pādena apathyam abhyastaṃ – unhealthy and unwholesome things (foods, drinks, activities) which have become accustomed due to constant practice and long use, should be discontinued (given up) in quarterly proportions,
पाद पादेन वा त्यजेत् – pāda pādena vā tyajet – i.e. they should be rejected or discontinued gradually, quarter by quarter (one forth portion at a time should be discontinued) and not at one instance
निषेवेत हित तद्वद् – niṣeveta hita tadvad– similarly, healthy and wholesome things should be gradually practiced, quarter by quarter with
एक द्वि त्रयन्तरीकृतम् – eka dvi trayantarīkṛtam – intervals of 1, 2 and / or 3 days

Unhealthy things – foods, drinks, activities which have become accustomed by long use should be discontinued by quarter and quarter gradually.
Similarly healthy things (foods etc.) should be gradually made use with intervals of 1, 2 and 3 days.  48.

Effect of breaking Satmikarana Krama

AH Su 7.49
अपथ्यमपि हि त्यक्त शीलतं पथ्यमेव वा।
सात्म्यासात्म्यविकाराय जायते सहसाऽन्यथा॥४९॥
apathyam-api hi tyakta śīlataṃ pathyam-eva vā|
sātmyāsātmya-vikārāya jāyate sahasā’nyathā||49||

अपथ्यम् अपि हि त्यक्त – apathyam api hi tyakta – when unhealthy things, foods, drinks etc are discontinued
शीलतं पथ्यमेव वा – śīlataṃ pathyam eva vā – or when one gets indulged in healthy things
सात्म्य असात्म्य विकाराय जायते – sātmya asātmya vikārāya jāyate – many diseases get manifested due to suitability and non-suitability respectively especially when one
सहसा – sahasā – discontinues (unhealthy things) and practices (healthy things) suddenly,
अन्यथा – anyathā – not following the rules and regulations (wherein it is advised to withdraw unhealthy things and practice healthy things gradually, quarter by quarter)

Sudden discontinuance of unhealthy things, foods, drinks etc. and indulgence in healthy things, done suddenly and improperly give rise to diseases. 49

Effect of Krama Satmikarana

AH Su 7.50-51
क्रमेणापचिता दोषाः क्रमेणोपचिता गुणाः।
सन्तो यान्त्यपुनर्भावमप्रकम्प्या भवन्ति च॥५०॥
krameṇāpacitā doṣāḥ krameṇopacitā guṇāḥ|
santo yāntyapunarbhāvam-aprakampyā bhavanti ca||50||

क्रमेण अपचिता दोषाः – krameṇāpacitā doṣāḥ – the morbidity and ill effects of incompatible foods accumulated in the body over a period of time, when eliminated gradually and
क्रमेण उपचिता गुणाः – krameṇopacitā guṇāḥ – the accumulation of good qualities due to gradual indulgence of compatible foods (and practices)
सन्तो यान्ति अपुनर्भावम् – santo yānti apunarbhāvam – will help in gradual destruction of bad qualities (ill effects) and prevents the recurrence of ill effects and
अप्रकम्प्या भवन्ति च – aprakampyā bhavanti ca – in gradual increase of good qualities (which will not deteriorate), leading to robust health. 

The ill effects of incompatible foods that eliminated gradually and good habits developed gradually leads to robust health.

AH. Su. 7.51
अत्यन्तसन्निधानानां दोषाणां दूषणात्मनाम् ।
अहितैर्दूषणं भूयो न विद्वान् कर्तुमर्हति ॥ ५१ ॥
atyanta-sannidhānānāṃ doṣāṇāṃ dūṣaṇātmanām |
ahitair-dūṣaṇaṃ bhūyo na vidvān kartumarhati || 51 ||

अत्यन्त सन्निधानानां दोषाणां – atyanta-sannidhānānāṃ doṣāṇāṃ – the doshas which are very intimate (in the proximity) of the dushyas (body and tissues)
दूषणात्मनाम् – dūṣaṇātmanām – which already have a tendency to contaminate the body elements
अहितैर् दूषणं भूयो न – ahitair-dūṣaṇaṃ bhūyo na – should not be further contaminated by the intake of unhealthy things
विद्वान् कर्तुम् अर्हति – vidvān kartumarhati – by a wise person who knows everything

The doshas which are very intimate (in the proximity) of the body and tissues which already have a tendency to contaminate the body elements should not be further contaminated by the intake of unhealthy things by a wise person who knows everything

Wise men should not help the intimate vitiating factors by indulging in unhealthy things.

Trayopastambha –  Three pillars of life

AH Su 7.52-53a
आहारशयनाब्रह्मचर्यैः युक्त्या प्रयोजितैः।
शरीर धार्यते नित्यमागारमिव धारणैः॥५२॥
आहारो वर्णितस्तत्र तत्र तत्र च वक्ष्यते।
āhāra-śayanābrahmacaryaiḥ yuktyā prayojitaiḥ|
śarīra dhāryate nityam-āgāramiva dhāraṇaiḥ||52||
āhāro varṇitas-tatra tatra tatra ca vakṣyate|

आहार शयन अब्रह्मचर्यैः – āhāra śayanābrahmacaryair – Food, sleep and non-celibacy
युक्त्या प्रयोजितैः – yuktyā prayojitaiḥ – when skillfully applied (practiced)
शरीर धार्यते नित्यम् – śarīra dhāryate nityam – will support the body constantly,
आगारमिव धारणैः – āgāram iva dhāraṇaiḥ – just like the house is supported by its pillars
आहारो वर्णितः तत्र – āhāro varṇitah tatra – the concept of ahara has been contextually explained at various places in the treatise, like it has been explained in the chapter of Ritucharya and Dravannaswarupa vijnaaneeya
तत्र तत्र च वक्ष्यते – tatra tatra ca vakṣyate – and also in the context of treatment of various diseases like jwara etc

Ahara – food, Shayana – Sleep and Abrahmacharya (non-celibacy) -if properly indulged, support the body constantly just like the house is supported by the pillars.

Effects of Nidra/Sleep

AH Su 7/53b – 55a
निद्रायत्तं सुखं दुःखं पुष्टिः कार्श्य बलाबलम्॥५३॥
वृषता क्लीबता ज्ञानमज्ञानं जीवितं न च।
अकालेऽति प्रसङ्गाच्च न च निद्रा निषेविता॥५४॥
सुखायुषी परा कुर्यात् काल रात्रिरिवापरा।
nidrāyattaṃ sukhaṃ duḥkhaṃ puṣṭiḥ kārśya balābalam||53||
vṛṣatā klībatā jñānam-ajñānaṃ jīvitaṃ na ca|
akāle’ti prasaṅgāc-ca na ca nidrā niṣevitā||54||
sukhāyuṣī parā kuryāt kāla rātrir-ivāparā|

निद्रायत्तं – nidrāyattaṃ – Dependent on sleep are (the below mentioned entities)
सुखं दुःखं पुष्टिः कार्श्य बल अबलम् – sukhaṃ duḥkhaṃ puṣṭiḥ kārśya balābalam – happiness and unhappiness (grief), nourishment and emaciation, strength and debility,
वृषता क्लीबता ज्ञानम् अज्ञानं जीवितं न च vṛṣatā klībatā jñānam-ajñānaṃ jīvitaṃ na ca – sexual power and impotence, knowledge and ignorance, life and its absence (death)
अकाले अति प्रसङ्गात् च न च निद्रा निषेविता – akāle’ti prasaṅgāc-ca na ca nidrā niṣevitā – sleeping at improper time, excessive sleep and lack of sleep when practiced regularly,
सुखायुषी परा कुर्यात् – sukhāyuṣī parā kuryāt– will destroy health and happiness and reduce the life span
काल रात्रिः इव अपरा – kālarātrir ivāparā – just like the kala ratri or the night of destruction will cause the destruction of the world

Happiness and unhappiness, proper nourishment or emaciation, strength and debility, sexual powers and impotence, knowledge and ignorance, life and its absence (death) – all are dependent on sleep. 53.

Akaala nidra – sleep at improper time,
Atiprasanga – excess sleep
Na nidra – lack of sleep – these three destroys health.  54.

Ratri Jagarana and Diva Swapna Guna

AH Su 7.55b – 56b
रात्रौ जागरणं रूक्षं स्निग्धं प्रस्वप्नं दिवा॥५५॥
अरूक्षमनभिष्यन्दि त्वासीनप्रचलायितम्।
rātrau jāgaraṇaṃ rūkṣaṃ snigdhaṃ prasvapnaṃ divā||55||
arūkṣam-anabhiṣyandi tvāsīna-pracalāyitam|

रात्रौ जागरणं रूक्षं – rātrau jāgaraṇaṃ rūkṣaṃ – keeping awake at nights is drying in nature (causes dryness inside the body)
स्निग्धं प्रस्वप्नं दिवा – snigdhaṃ prasvapnaṃ divā – sleeping during daytime is unctuous in nature (causes moistness or unctuousness in the body)
अरूक्षम् अनभिष्यन्दि तु आसीन प्रचलायितम् – arūkṣam-anabhiṣyandi tvāsīna-pracalāyitam – taking a nap sitting comfortably (during day time) is neither dry nor unctuous in nature

Ratri jagarana – Keeping awake at nights (avoiding sleep) is dry (causes dryness in the body),
Divasvapna – sleeping during daytime is unctuous (causes moistness inside) and
Taking a nap sitting comfortably (during day) is neither dry nor unctuous 55.

Divaswapna during different seasons

AH Su 7.56b – 57a
ग्रीष्मे वायुचयादानरौक्ष्यरातत्र्यल्पभावतः॥५६॥
दिवास्वप्नो हितोऽन्यस्मिन् कफपित्तकरो हि सः।
grīṣme vāyu-cayādāna-raukṣya-rātatryalpa-bhāvataḥ||56||
divā-svapno hito-‘nyasmin kapha-pitta-karo hi saḥ|

ग्रीष्मे – grīṣme – in summer season
वायु चय आदान रौक्ष्य – vāyu cayādāna raukṣya – there will be accumulation of vata (mild increase), the season too will be hot (Northern solstice) and dryness will be more,
रात्रि अल्प भावतः – rātryalpa bhāvataḥ – the nights (length) are also short, therefore
दिवा स्वप्नो हितो ऽन्यस्मिन् – divāsvapno hito ‘nyasmin – day sleep is beneficial during summer, whereas sleeping during day time in other seasons (excluding greeshma or summer)
कफ पित्तकरो हि सः – kapha-pitta-karo hi saḥ – will increase kapha and pitta

Sleeping during day time is beneficial during summer, because in that season, Vata undergoes mild increase, dryness is more, nights are short;
Day sleeping during other seasons causes Kapha and Pitta increase.

Day sleep indications

AH Su 7/57b-59
मुक्त्वा तु भाष्ययानाध्वमद्यस्त्रीभारकर्मभिः॥५७॥
क्रोधशोकभयैः क्लान्तान् श्वासहिध्मातिसारिणः।
वृद्धबालाबल क्षीणक्षत तृट्शूलपीडितान्॥५८॥
अजीर्ण्यभिहतोन्मत्तान् दिवास्वप्नोचितानपि।
धातुसाम्यं तथा ह्येषां श्लेष्मा चाङ्गानि पुष्यति॥५९॥
muktvā tu bhāṣya-yānādhva-madya-strī-bhāra-karmabhiḥ||57||
krodha-śoka-bhayaiḥ klāntān śvāsa-hidhmātisāriṇaḥ|
vṛddha-bālābala kṣīṇakṣata tṛṭ-śūla-pīḍitān||58||
ajīrṇyabhihatonmattān divāsvapnocitānapi|
dhātusāmyaṃ tathā hyeṣāṃ śleṣmā cāṅgāni puṣyati||59||

Day sleeping is beneficial in the below mentioned conditions –

मुक्त्वा तु भाष्ययान अध्व – muktvā tu bhāṣya yāna adhva – those who are exhausted due to excessive speaking, riding (traveling), walking,
मद्य स्त्री भार कर्मिभिः – madya strī bhāra karmabhiḥ – excessive consumption of wine, excessive sexual indulgence, carrying heavy loads, heavy physical activities,
क्रोध शोक भयैः क्लान्तान् – krodha śoka bhayaiḥ klāntān – those who have got tired by anger, grief and fear,
श्वास हिध्मा अतिसारिणः – śvāsa hidhmā atisāriṇaḥ- those suffering from asthma (breathing disorders), hiccup, diarrhea,
वृद्ध बाला अबल क्षीण – vṛddha bālābala kṣīṇa– for aged people, children, those debilitated and those emaciated,
क्षत तृट् शूल पीडितान् – kṣata tṛṭ śūla pīḍitān – those suffering from injury, thirst, abdominal pain
अजीर्ण्यभिहत उन्मत्तान् – ajīrṇyabhiha unmattān – those having indigestion, those assaulted and those intoxicated,
दिवास्वप्नोचितानपि – divāsvapnocitān api – and those who are habituated to day sleep
धातुसाम्यं तथा हि एषां – dhātusāmyaṃ tathā hi eṣāṃ- the day sleep brings about normalcy of tissues in the above said conditions,
श्लेष्मा च अङ्गानि पुष्यति – śleṣmā ca aṅgāni puṣyati – the kapha increased and nourished by day sleep in turn nourishes the body.

The day sleep brings about normalcy of tissues in the above said conditions. The kapha increased and nourished by day sleep in turn nourishes the body.

Who can have day sleep? Day sleeping is good for those who are exhausted by excessive speaking, riding, walking, wine, woman (sexual intercourse), carrying heavy load, physical activities, tired by anger, grief and fear, for those suffering from asthma, hiccup, diarrhoea, for the aged, children, the debilitated, the emaciated, those having injury, thirst, abdominal pain, indigestion; those assaulted, those intoxicated, and those who are habituated to day sleep. In them it maintains the normalcy of the tissues and the Kapha nourishes the body. 56-59.

Day sleep contraindications

AH Su 7.60
बहुमेदः कफाः स्वप्युः स्नेह नित्याश्च नाहनि।
विषार्तः कण्ठरोगी च नैव जातु निशास्वपि॥६०॥
bahu-medaḥ kaphāḥ svapyuḥ sneha nityāśca nāhani|
viṣārtaḥ kaṇṭha-rogī ca naiva jātu niśāsvapi||60||

बहुमेदः कफाः – bahumedaḥ kaphāḥ – people having excessive accumulation of fat in their body (obese) and those, in whom kapha is aggravated,
स्वप्युः स्नेह नित्याः च नाहनि – svapyuḥ sneha nityāś ca nāhani – and those who are accustomed to taking oily foods daily, should not sleep during day time
विषार्तः कण्ठरोगी च – viṣārtaḥ kaṇṭha rogī ca – those suffering from poisoning and throat diseases,
नैव जातु निशासु अपि – naiva jātu niśāsu api – should not even sleep at night

Who should not have day sleep?
Obese, in whom Kapha is aggravated, who take regular oily food should avoid day sleep.

Those patients who are suffering from poisoning and throat disease should not sleep even at night.

Sleeping at improper time causes delusion, fever, lassitude, nasal catarrh, headache, dropsy, oppression in the chest (nausea), obstruction of the tissue pores and weakness of digestive function; for this fasting, emesis, sudation and nasal, medications are the treatment. 61-61½.

Akala shayana janya vikara

AH Su 7.61-62.a
अकालशयनान्मोहज्वरस्तैमित्यपीनसाः।
शिरोरुक्शोफहृल्लसस्रोतोरोधाग्निमन्दताः॥६१||
तत्रोपवास वमनस्वेदनावनमौषधम्।
akāla-śayanān-moha-jvaras-taimitya-pīnasāḥ|
śiroruk-śopha-hṛllasa-srotorodhāgni-mandatāḥ||61||
tatropavāsa vamana-sveda-nāvana-mauṣadham|

अकाल शयनात् – akāla śayanān – sleeping at improper time causes
मोह ज्वर स्तैमित्य पीनसाः – moha jvara staimitya pīnasāḥ – delusion, fever, lassitude, nasal catarrh,
शिरो रुक् शोफ हृल्लस – śiroruk śopha hṛllasa – headache, dropsy, oppression in the chest region (nausea, feel to vomit),
स्रोतो रोध अग्निमन्दताः – srotorodha agni-mandatāḥ- obstruction to the channels of the body and pores of the tissues, weakness of digestive function
तत्र उपवास वमन स्वेद नावनम् औषधम् – tatra upavāsa vamana sveda nāvanam auṣadham– for this (as a remedy), fasting, emesis, sudation, nasal medications are administered.

Sleeping at improper time causes delusion, fever, lassitude, nasal catarrh, headache, dropsy, oppression in the chest region (nausea, feel to vomit), obstruction to the channels of the body and pores of the tissues, weakness of digestive function for this (as a remedy), fasting, emesis, sudation, nasal medications are administered.

Ati nidra Chikitsa

AH Su 7.62b-63
योजयेदतिनिद्रायां तीक्ष्णं प्रच्छर्दनाञ्जनम्॥६२॥
नावनं लङ्घनं चिन्तां व्यवायं शोकभीकृधः।
एभिरेव च निद्राया नाशः श्लेष्मातिसङ्क्षयात्॥६३॥
yojayedatinidrāyāṃ tīkṣṇaṃ pracchardanāñjanam||62||
nāvanaṃ laṅghanaṃ cintāṃ vyavāyaṃ śokabhīkṛdhaḥ|
ebhireva ca nidrāyā nāśaḥ śleṣmātisaṅkṣayāt||63||

योजयेद् अति निद्रायां – yojayed atinidrāyāṃ- In case of excessive sleep, one should administer
तीक्ष्णं प्रच्छर्दन अञ्जनम् – tīkṣṇaṃ pracchardana añjanam – strong emetics, collyrium,
नावनं लङ्गनं चिन्तां – nāvanaṃ laṅghanaṃ cintāṃ – nasal drops, fasting, worry,
व्यवायं शोकभिः कृधः – vyavāyaṃ śokabhī krudhaḥ – sexual intercourse, grief, fear, and anger
एभिरेव च निद्राया नाशः – ebhir eva ca nidrāyā nāśaḥ – by these measures there will be loss of sleep,
श्लेष्मा अति सङ्क्षयात् – śleṣma ati saṅkṣayāt– owing to the decrease of kapha caused by these measures

In case of excess of sleep, strong emetics, collyrium, nasal drops, fasting, worry, sexual intercourse, grief, fear and anger are advocated. By these the Kapha gets decreased leading to loss of sleep. 62-63.

Effect of Nidra Nasha

AH Su 7.64
निद्रानाशादङ्गमर्दशिरोगौरवजृम्भिकाः।
जाढ्यग्लानि भ्रमापक्तितन्द्रा रोगाश्च वातजाः॥६४॥
nidrānāśād-aṅgamarda-śiro-gaurava-jṛmbhikāḥ|
jāḍhya-glāni bhramāpakti-tandrā rogāśca vātajāḥ||64||

निद्रा नाशाद् – nidrānāśād – loss of sleep causes
अङ्गमर्द शिरोगौरव जृम्भिकाः – aṅgamarda śirogaurava jṛmbhikāḥ – squeezing pain in the body, heaviness of the head, too much yawning,
जाढ्य ग्लानि भ्रम – jāḍhya glāni bhrama – lassitude, exhaustion (even without effort or strain), giddiness,
अपक्ति तन्द्रा रोगाः च वातजाः – apakti tandrā rogāś ca vātajāḥ

Loss of sleep leads to squeezing pain in the body parts, heaviness of the head, too much of yawning, lassitude, exhaustion (even without strain), giddiness, indigestion, stupor and diseases of Vata origin. 64.

Advocation of timely sleep

AH Su 7.65
यथाकालमतो निद्रां रात्रौ सेवेत सात्म्यतः।
असात्म्याज्जागरादर्धं प्रातः स्वप्यादभुक्तवान्॥६५॥
yathā-kālam-ato nidrāṃ rātrau seveta sātmyataḥ|
asātmyāj-jāgarād-ardhaṃ prātaḥ svapyād-abhuktavān||65||

यथा कालम् अतो निद्रां – yathākālam ato nidrāṃ – hence, the person should sleep at proper time,
रात्रौ सेवेत सात्म्यतः – rātrau seveta sātmyataḥ – especially at night time, daily, as much as desirable and become habituated to it,
असात्म्यात् जागराद् – asātmyāj jāgarād – if he has kept awake at night due to non-habituation (not accustomed to awakening at night),
अर्धं प्रातः स्वप्याद् – ardhaṃ prātaḥ svapyād – he should sleep for half that period (half period of the time for which he was awake or half period of time which he usually sleeps at night as habituated), the next morning,
अभुक्तवान् – abhuktavān – without taking the food

Hence, the person should sleep at the proper time at nights daily as much as desirable and become habituated to it. If he has kept awake at night due to non-habituation (not accustomed to), he should sleep for half that period, the next morning without taking any food. 65.

Manda Nidra Chikitsa

AH Su 7.66-68
शीलयेन्मन्दनिद्रस्तु क्षीरमद्यरसान् दधि।
अभ्यङ्गगोद्वर्तनस्नानमूर्धकर्णाक्षितर्पणम्॥६६॥
कान्ताबाहुलताश्लेषो निर्वृत्तिः कृतकृत्यता।
मनोऽनुकूला विषयाः काम निद्रासुखप्रदाः॥६७॥
ब्रह्मचर्य रतेर्ग्राम्यसुख निःस्पृहचेतसः ।
निद्रा सन्तोषतृप्तस्य स्वं काल नातिवर्तते॥६८॥
śīlayen-manda-nidrastu kṣīra-madya-rasān dadhi|
abhyaṅga-godvartana-snāna-mūrdha-karṇākṣi-tarpaṇam||66||
kāntā-bāhu-latā-śleṣo nirvṛttiḥ kṛtakṛtyatā|
mano’nukūlā viṣayāḥ kāma nidrā-sukha-pradāḥ||67||
brahmacarya rater-grāmya-sukha niḥspṛha-cetasaḥ |
nidrā santoṣa-tṛptasya svaṃ kāla nātivartate||68||

शीलयेन्मन्द निद्रस्तु – śīlayen mandanidras tu – those suffering from very little sleep (or no sleep at all) should indulge in
क्षीर मद्य रसान् दधि – kṣīra madya rasān dadhi – consumption of milk, wine, meat soup, curds,
अभ्यङ्ग उद्वर्तन स्नान – abhyaṅga udvartana snāna – undergoing oil massage, powder massage, bathing,
मूर्ध कर्ण अक्षि तर्पणम् – mūrdha karṇākṣi tarpaṇam – anointing the head, ears and eyes with nourishing oils,
कान्ताबाहुलता श्लेषो – kāntābāhulatā śleṣo – enjoying the comforting embrace by the arms of his wife,
निर्वृत्तिः कृतकृत्यता – nirvṛttiḥ kṛtakṛtyatā – harbouring the feeling of satisfaction of having done good deeds and
मनो अनुकूला विषयाः – mano anukūlā viṣayāḥ – resorting to things which bring comfort to the mind, as much as desired
काम निद्रा सुखप्रदाः – kāmaṃ nidrā sukha-pradāḥ – if he desired (these bring about) comfortable sleep
ब्रह्मचर्य रतेः – brahmacarya rateh – for those who follow the regimen of celibacy strictly,
ग्राम्यसुख निःस्पृह चेतसः – grāmyasukha niḥspṛha-cetasaḥ – for those who are disinterested in sexual pleasures (not crazy of sexual intercourse), and
निद्रा सन्तोष तृप्तस्य – nidrā santoṣa tṛptasya – for those who are contended with happiness, the sleep
स्वं काल न अतिवर्तते – svaṃ kāla nātivartate – will not come later than its regular time

Those suffering from very little sleep (or no sleep at all), should indulge in the use of milk, wine, meat soup and curds (as food), oil massage and mild squeezing (of the body), bath, anointing the head, ears and eyes with nourishing oils, comforting embrace by the arms of the wife, harboring the feeling of satisfaction of having done good deeds and resorting to things which are comforting to the mind as much as desired; these bring about the pleasure of good sleep. For those who follow the regimen of celibacy, who are not very crazy of sexual intercourse and who are contented with happiness, sleep will not be very late than its regular time. 66 – 68.

Abrahmacharya (Non celibacy)

AH Su 7.69-72
ग्राम्यधर्मे त्यजेन्न्नारीमनुत्तानां रजस्वलाम्।
अप्रियामप्रियचारा दुष्ट सङ्कीर्ण मेहनाम्॥६९॥
अतिस्थूलकृशा सूतां गर्भिणीमन्य योषितम्।
वर्णिनीमन्ययोनि च गुरुदेवनृपालयम्॥७०॥
चैत्यश्मशानाऽऽयतनचत्वराम्बुचतुष्पथम्।
पर्वाण्यनङ्गं दिवसं शिरोहृदयताडनम्॥७१॥
अत्याशितोऽधृतिः क्षुद्वान् दु स्थिताङ्गः पिपासितः।
बालो वृद्धोऽन्यवेगार्तस्त्यजेत् रोगी च मैथुनम्॥७२॥
grāmya-dharme tyajen-nnārīm-anuttānāṃ rajasvalām|
apriyām-apriyacārā duṣṭa saṅkīrṇa mehanām||69||
ati-sthūla-kṛśā sūtāṃ garbhiṇīm-anya yoṣitam|
varṇinīm-anya-yoni ca gurudeva-nṛpālayam||70||
caitya-śmaśānā-”yatana-catvarāmbu-catuṣpatham|
parvāṇyanaṅgaṃ divasaṃ śiro-hṛdaya-tāḍanam||71||
atyāśito-‘dhṛtiḥ kṣudvān du sthitāṅgaḥ pipāsitaḥ|
bālo vṛddho-‘nyavegārtas-tyajet rogī ca maithunam||72||

Below mentioned are the women who are not eligible for having sexual intercourse –

ग्राम्य धर्मे त्यजेत् नारीम् – nārīm grāmyadharme tyajen – One should avoid having sex with a woman
अनुत्तानां – anuttānāṃ – who is not lying down in supine position (with her face upward)
रजस्वलाम् – rajasvalām – who is in her menstrual period
अप्रियाम् अप्रियचारा – apriyām apriyacārā – who is unlikable and whose acts are displeasing
दुष्ट सङ्कीर्ण मेहनाम् – duṣṭa saṅkīrṇa mehanām – whose private parts (sex organs) are dirty and who is troublesome,
अति स्थूल कृशा – atisthūla kṛśā – who is very obese or very emaciated
सूतां गर्भिणीम् – sūtāṃ garbhiṇīm – who has recently delivered a child and who is pregnant,
अन्य योषिताम् – anya yoṣitam – who is other woman (other than his wife),
वर्णिनीम् – varṇinīm – who is a nun (dedicated female student who lives in hermitage or monastery)

One should avoid sex –
अन्य योनि च – anya-yoni ca – with other animals like goat, buffalo etc
गुरु देव नृपालयम् – guru deva nṛpālayam – in the abode of the teacher (school), gods (temple) and kings (palace)
चैत्य श्मशाना आयतन चत्वाम्बु च्तुष्पथम् – caitya śmaśānā yatana catvarāmbu catuṣpatham – in monasteries (prayer hall), burial ground (graveyard), places of torture and of sacrifice and at the place of meeting of four roads
पर्वाण्यनङ्गं दिवसं – parvāṇyanaṅgaṃ divasaṃ – during days of special significance (new moon, full moon, eclipse, festivals, mourning days and others), in organs which are non-sexual (mouth, anus etc.) and also on days forbidden for sex
शिरो हृदय ताडनम् – śiro-hṛdaya-tāḍanam – one should not hit the head or chest (heart) while having sex, i.e. one should avoid violence during sex
अत्याशितो अधृतिः क्षुद्वान् – atyāśito-‘dhṛtiḥ kṣudvān – after heavy meal, without keen intention (interest in sex), when hungry,
दु स्थिताङ्गः – du sthitāṅgaḥ – when his body is in uncomfortable postures,
पिपासितः – pipāsitaḥ – when thirsty
बालो वृद्धो – bālo vṛddho – with children and with old (aged) women,
अन्य वेगार्तः – anyavegārtah – when troubled by other urges such as urine, feces etc
त्यजेत् रोगी च मैथुनम् – ‘ tyajet rogī ca maithunam – when he is himself a patient

Sex – the person should avoid the woman who is not lying with her face upward, who is in her menstrual period, who is not liked, whose activities are displeasing, whose private parts are dirty and who is troublesome; who is very obese or very emaciated, who has recently delivered and who is pregnant;

The other woman (other than his wife), and the nun, the other animals like the goat, buffalo etc., should be avoided.
Avoid sex in the abode of the teacher, gods and kings in monasteries, burial ground, places of torture and of sacrifice and meeting of four roads.

One should avoid days of special significance (new-moon, full-moon, eclipse, festivals, mourning days and others),

Avoid organs which are non-sexual,  (oral etc) and also the days forbidden for sex,

Avoid violence during sex.

One should not indulge in sex after a heavy meal, without keen intention, when hungry, when his body is in uncomfortable postures, when thirsty; with children, with the aged (old women), when troubled by other urges (such as of urine, faeces etc.) and when he himself is a patient. 69-72.

Rutu and Gramyadharma

AH Su 7.73
सेवेत कामतः काम तृप्तो वाजीकृतां हिमे।
त्र्यहाद्वसन्तशरदोः पक्षाद्वर्षानिदाघयोः॥७३॥
seveta kāmataḥ kāma tṛpto vājīkṛtāṃ hime|
tryahād-vasanta śaradoḥ pakṣād-varṣā-nidāghayoḥ||73||

सेवेत – seveta – the person can indulge
कामतः काम – kāmataḥ kāma – in copulation (daily) as much as he likes
तृप्तो वाजीकृतां हिमे – tṛpto vājīkṛtāṃ hime – in Hemanta and Shishira Rtus (winter and late winter) after making use of aphrodisiacs (and obtaining strength)
त्र्यहाद् वसन्त शरदोः – tryahād-vasanta śaradoḥ – once in three days in Vasanta (spring) and Sarat (autumn) seasons and
पक्षाद् वर्षा निदाघयोः – pakṣād-varṣā-nidāghayoḥ – once in fortnight in Varsha (rainy) and Nidagha (summer) seasons

During Hemanta and Shishira (winter)  the person can indulge in copulation (daily) as much as he likes after making use of aphrodisiacs (and obtaining strength);
Once in three days in Vasanta (spring) and Sarat (autumn) and
Once a fortnight in Varsha (rainy) and Nidagha (summer). 73.

Asamyak maithuna janya vikara

AH Su 7.74
भ्रमक्लमोरुदौर्बल्यबलधात्विन्द्रियक्षयाः।
अपर्वमरणं च स्यादन्यथा गच्छतः स्त्रियम्॥७४॥
bhrama-klamoru-daurbalya-baladhātvindriya-kṣayāḥ|
aparva-maraṇaṃ ca syād-anyathā gacchataḥ striyam||74||

भ्रम क्लम – bhrama klama – giddiness, exhaustion,
ऊरु दौर्बल्य – urudaurbalya – weakness of thighs
बल धातु इन्द्रिय क्षयाः – bala dhātvindriya kṣayāḥ- loss of strength, depletion of tissues, loss of acuity of senses and
अपर्व मरणं च – aparva-maraṇaṃ ca – premature death
स्यादन्यथा गच्छतः स्त्रियम् – syād anyathā gacchataḥ striyam – occur from improper indulgence in the woman (sexual intercourse)

Giddiness, exhaustion, weakness of the thighs, loss of strength, depletion of tissues, loss of acuity of senses and premature death occur from improper indulgence in the woman (sexual intercourse). 74.

Samyata maithuna

AH Su 7.75
स्मृति मेधायुरारोग्य पुष्टीन्द्रिययशोबलैः।
अधिका मन्दजरसो भवन्ति स्त्रीषु संयताः॥७५॥
smṛti medhāyur-ārogya puṣṭīndriya-yaśo-balaiḥ|
adhikā manda-jaraso bhavanti strīṣu saṃyatāḥ||75||

स्मृति मेधा – smṛti medhā – good memory, intelligence,
आयुः आरोग्य – āyurārogya – longevity, health,
पुष्टि इन्द्रिय – puṣṭi indriya – nourishment, acuity of sense organs / restoration and fortification (richness in terms of quality and quantity) of semen
यशो बलैः – yaśo balaiḥ – reputation, strength,
अधिका मन्दजरसो – adhikā mandajaraso – slow ageing (established youth) are the qualities bestowed
भवन्ति स्त्रीषु संयताः – bhavanti strīṣu saṃyatāḥ – from disciplined indulgence in women (sexual intercourse)

Good memory, intelligence, long life, health, nourishment, acuity of sense organs, reputation, strength and slow ageing accrue from disciplined (controlled) indulgence in the women. 75.

Gramyadharma uttara karma

AH Su 7.76
स्नानानुलेपन हिमानिल खण्डखाद्यशीताम्बुदुग्धरसयूषसुराप्रसन्नाः।
सेवेत चानु शयनं विरतौ रतस्य तस्यैवमाशु वपुषः पुनरेति धाम॥७६॥
snānānulepana himānila khaṇḍa-khādya-śītāmbu-dugdha-rasa-yūṣa-surā-prasannāḥ|
seveta cānu śayanaṃ viratau ratasya tasyaivamāśu vapuṣaḥ punareti dhāma||76||

स्नान अनुलेपन हिम अनिल – Snāna anulepana himānila – bath, applying scented pastes (perfumes), exposure to cool breeze,
खण्ड खाध्य शीत अम्बु दुग्ध – khaṇḍa khādya śītāmbu dugdha – eating dishes prepared from sugar candy, drinking cold water, milk,
रस यूष सुरा प्रसन्नाः – rasa yūṣa surā prasannāḥ – meat juice, soup, sura (fermented liquour prepared from grains), prasanna (clear supernatant fluid of sura),
सेवेत चानु शयनं विरतौ रतस्य – seveta cānu śayanaṃ viratau ratasya – after the sexual act, one should get indulged in the above said measures and then go to bed (sleep). By doing so, the lost vigor
तस्यैवमाशु वपुषः पुनरेति धाम – tasyaivam āśu v punar eti dhāma – once again returns back to its abode (body) quickly

After the act, the man should indulge himself in bath, applying scented paste, exposure to cool breeze, drinking of syrup prepared from sugar candy, cold water, milk, meat juice, soup, Sura – fermented liquor prepared from grains, Prasanna – clear supernatant fluid of Sura and then go to sleep; by these, the vigour of the body returns quickly to its abode again. 76.

Benefits attained by King (protected by a physician)

AH Su 7.77
श्रुतचरितसमृद्धे कर्मदक्षे दयालौ भिषजि निरनुबन्धं देहरक्षां निवेश्य।
भवति विपुलतेजस्वास्थ्यकीर्तिप्रभावः स्वकुशलफलभोगी भूमिपालश्चिरायुः॥७७॥
śruta-carita-samṛddhe karma-dakṣe dayālau bhiṣaji niranubandhaṃ deha-rakṣāṃ niveśya|
bhavati vipula-teja-svāsthya-kīrti-prabhāvaḥ sva-kuśala-phalabhogī bhūmi-pālaścirāyuḥ||77||

श्रुतचरित समृद्धे कर्मदक्षे दयालौ भिषजि – śrutacarita samṛddhe karma dakṣe dayālau bhiṣaji – with his physician who is well conversant with the scriptures and its practices, efficient in work, kind in nature
निरनुबन्धं देहरक्षां निवेश्य भवति – niranubandhaṃ deha-rakṣāṃ niveśya bhavati – having implicitely reposed the protection of his body, without any hesitation or doubt, (the king attains)
विपुल तेज स्वास्थ्य कीर्ति प्रभावः – vipulateja svāsthya kīrti prabhāvaḥ – great valour, health, fame, influence,
स्वकुशल फलभोगी भूमिपालः चिरायुः – svakuśala phalabhogī bhūmipālaś cirāyuḥ – capacity to enjoy the fruits of all his actions and long life are the benefits attained by the king.

The king who has implicitly reposed the protection of his body with his physician, who is well conversant with the scriptures and its practices efficient in work and kind, attains great valor, health, fame, influence, capacity to enjoy the fruits of all his actions and a long life. 77.

इति श्रीवैद्यपति सिंहगुप्तसूनु श्रीमद्वाग्भटविरचितायाम् अष्टाङ्गहृदयसंहितायां सूत्रस्थाने अन्नरक्षा नाम सप्तमो अध्यायः॥७॥

Thus ends the 7th chapter of Ashtanga Hrudaya Sutrasthana.

4 thoughts on “Ashtanga Hrudayam Sutrasthana 7th Chapter”

  1. are panneer and cheese healthy?? (panneer is made by mixing sour fruit(lemon) with milk, cheese also employs similar techniques)

    Reply
  2. Sir,
    I am a BAMS graduate. I’ve always had these questions without an answer.
    I deeply feel Ayurveda should be propagated with enough reasoning given about what our classics say. Here can we give a proof based explanation on how do these incompatibilities stand true or work?
    Please let the world know the reasons if any.
    Thanks & Regards,
    Sravanthi

    Reply

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