By-Dr.Venkatesh

1st Year P.G. Scholar,Kayachikitsa Department

औषध सेवनकाल

Introduction

• Charaka says“while treating a disease success can be achieved only when there is proper combination of Desha (region), Kaala (time), Pramana (dosage), Satmya (wholesomeness), Asatmya (unwholesomeness), Pathya (useful), and Apathya (harmful). Among these seven most important factors, Kaala acquires second position, which reflects the importance of Kaala in Chikitsa

• Success in Medical practice depends upon, 4 factors viz. Vaidhya,rogi,paricharaka and oushadha

• The Medicinal action differ by –• Selected Medicine• Route selection • Type of administration• Time of administration

Aushadha - Medicine

• Medicine is defined as - something that treats or prevents or alleviates the symptoms of disease

• A medicine or Procedure that subsides one and develops another is not the best. Always we have to select such medicine or procedure which doesn’t aggravate a diseases with suppressing the disease for which it is used. AH Su 13/16

• Aushadha is a synonym of Chikitsa (Treatment) defines as – developed from herbs to be good in a disease state based upon the symptoms – Cha Chi 1-1/3

• The Bheshaja /Aushadha is of two types – Swasta Aushadha (Rasayana, Vajikarana) & Atura Aushadha (Rogaharam)

Bhaishajya KaalaDefinition• Proper time for administration of Aushadha is

known as Bhaishajya Kaala.• ‘Aushadha Kaalah – Aushadha Sevanasya Samaye’• Tarka Sangraha tells that everything is dependent

on Kaala The same statement can be extended in the context Bhaishajya Kaala too. Kaala is the Nimitta Karana (reason) of all types of Kaarya (action), hence Aushadha employed in a proper Kaala will result in expected kaarya.

Synonyms• Bhaishajya Kaala,• Aushadha Kaala,• Bhaishajya grahana Kaala, • Aushadha Avacharana Kaala,• Agada Kaala, and • Aushadhavekshana Kaala are the various synonyms used to indicate time of

administration.

औषधसेवन काल

अ.हॄ. अ.सं सुशु्रत चरक

अभ£üqÉç + + + +

प्राग्भ£üम् + + + +

मध्यभ£üqÉç + + + +

अधोभक्तम + + + + (Morning and Evening)

सभ£üqÉç + + + +

अन्तराभक्तम् - + + +

सामुद्गम् + + + +

मुहुमु ह्: + + + +

सग्रासम् + + + +

ग्रासान्तरम् + + + +

नैशम् / निनशिश + + - -11 11 10 10TOTAL ---->

Abhaktaत§É अभक्तनाम MåüवलऔषधqÉ || Ast.san.su.23/13यत्र आहारे जीर्णे� भेषजं, भेषजे जीर्णे� आहार तत्- अनन्नम् ।(अ.हॄ.सू.१३/३७ हेमाद्रि#)

कफो#ेके गदेऽनन्नं बलिलनो रोगरोगिगर्णेो: ।(अ.हॄ.सू.१३/३८)

• Abhakta means administration of Aushadha alone.• Abhakta, Ananna, Nirbhukta, Suryodaye Jate are used as

synonyms. • Chakrapani says Abhakta means, it should be before food in the

morning. Food should be administered only after the medicine is completely digested.

• Hemadri clarifies that medicine should be administered in the Kapha Udreka Gata Kaala. Kapha Kaala is one‑third part of the day, and later half of this one‑third part is Kapha Udreka Gata Kaala.

• Indu says it should be one Yaama after sunrise.• The medicine is administered in the empty stomach when the Koshtha is devoid

of Kapha Utklesha. Because if there is Kapha Utklesha, the medicine will not come in contact with Agni (digestive fire), and will not be digested properly and effect will be either delayed or reduced. Hence, medicine is administered only after the Kapha Udreka is over.

Indications• The action of the medicine administered during this Kaala is enhanced due to the

empty stomach. Hence, the physician should see the strength of disease and patient. If both are strong this Kaala should be selected. With this idea the following indications are told:

• Disease and diseased both having good strength.• Pancha Vidha Kashaya Kalpanas (five basic formulations)They are heavy and

need strong Agni to digest them• Lekhanartha (scraping) and Utklishta Kapha Pitta: The Apatarpana is the line of

treatment in both the conditions. Abhakta Kaala provides a suitable time for the administration of both.

Contraindications• It is contraindicated in children, aged, etc., who cannot withstand the potency of

the medicine, administered in this kaala

Pragbhakta यत्र ग्रहीते एव औषधे आहार: तत् अन्नादौ..(अ.हॄ.सू.१३/ ३७ हेमाद्रि#)

अन्नादौ गिवगुरे्णेऽपाने...... ॥ (अ.हॄ.सू.१३/३८)

• The medicine is administered just before the intake of food.• Pragbhakta – Annadau – Divasa bhojana poorvam – sayam bhojana poorvam

relay same meaning as before to start food course • The medicine given at this time digest fast and imparts strength to the body –• It is specifically used for week bodied children, Aged, Ladies, chronic

patients, etc. • As immediately food is consumed – no untoward actions such as watering,

burning or bitter tongue • Medicine will be digested very quickly without hampering the strength of the

person.• There will be no regurgitation of medicine as it is covered by food. • It destroys the Doshas situated in Amashaya (stomach).

Madhya Bhakta

यत्र अध4 आहर भेषजं पश्चात् शेष आहार तत् मध्ये, मध्ये भकं्त नाम ॥ (अ.हॄ.सू.१३/३७ हेमाद्रि#)

• Administration of medicine in between the food is Madhyabhakta. • Madhyabhakta – Annamadhyam – Bhojana madhyam – are similar to

relay meaning of in the middle of the food course• Samana Vata Vikruti, Paittika Vyadhis.• Agni Udeeranartha in Mandagni.• Madhya Bhakta Aushadhi due to its quality of not spreading (Avisari

Bhava) subsides the diseases of Madhya Shareera, that is, the medicine administered during this Kaala acts on Samana Vata.

• Once this Samana Vata is corrected, Agni or Pachaka starts functioning properly. The Pachaka Pitta nourishes all the Pittas.

• If Pachaka Pitta is corrected all the other Pittas will also function normally. Hence, it is indicated in Paittika Vyadhis.

Pashchatbhakta

यत्र गॄहीत एव आहारे भेषजं तत्- अन्ते, अधोभकं्त नाम ॥ (अ.हॄ.सू.१३/ ३७हेमाद्रि#)

• Adhobhaktam – Bhaktanantaram – Annante – are after the completion of food

• Medicine is administered after food, to subside various diseases related to jatrudhwagata vyadhi, as well as to give strength

Pratah Bhojana Kaala – indicated for Vyana Vata Vikruti Sayam Bhojana Kaala – indicated for Udaan Vata VikrutiVyana Vata Vikrut.For strengthening upper part of the body Diseases

of chest, throat, and head. Diseases of upper half of the body

Antarabhakta• यदन्तरा पीयते पूव4 अपरयो: भक्तयो: । (स.ुउ.६४/७३)

• अन्तराभकं्त यत् पुव4 अपरयो: अन्तरा मध्ये पीयते, पूव4 अपरयो: इगित प्रात: सायन्तनयो: भोजनयो: इत्यर्थ4: ॥ (सु.उ.६४/७३-डल्हर्णे)

• The administration of food in between two meals is called Antarabhakta, means after digestion of food taken in afternoon, Aushadha is administered. Once Aushadha is digested, evening meals is taken. Similar thing is followed in case of night and morning food.

• In this Kaala Ahaara and Aushadha Jeerna Lakshana play an important role. The first Antarabhakta is during daytime where as next is one Yama followed by the digestion of evening food as opined by Indu, which is same as that of Nishi (night).

• Antarabhakata told by Susruta as medicine to distribute in between two meals.• It imports the psychological strength and good for cardiac diseases. It

increases the gastric function also.

Indications• Hridya, Deepaka (kindling digestive fire)• As it acts over Udana, which is seated in Hridaya, it gives strength

to the Manas (mind).• Jejjat includes this Kaala under Madhyabhakta, which is for

Samana Vata unlike Vyan Vata as told by others.• Chakrapani asserts that Antarabhakta means Aushadha mixed with

Anna or mixed with it during Samskara (processing) of Anna (food), but this is considered as Sabhakta according to other Acharyas.

Sabhakta यत्र आहारेर्णे सह साधिधतं धिमश्रीकॄतं च औषधं तत्- सान्नं नाम।

(अ.हॄ.सू.१३/ ३७ हेमाद्रि#)

सभकं्त यद् अन्नेन समं साधिधतं, पश्चाद्वा समलोगिडतम्। (अ.सं.सू.२३/१८)

• Sabhaktam means, administration of Aushadha along with food. The mixing is done either with prepared food or during preparation of food.

• Sabhakta / Sannaushadha / bhakta samyuktam is medicine along with food given for all (women & men)

• Especially people who doesn’t like the medicine to have is added with food while cooking and served

• Aruchi,(mild), children, weak, Stree (ladies), Vriddha, Sukumara Ksheena. To protect Bala and Sarvaangagata Rogas.

• Aushadha along with Ahara will be digested and Rasa is formed, which will be circulated all over the body with the help of Vyana Vata. Thus is helpful in Sarvaangagata Rogas.

Samudga यत्र आदौ भेषजं तत: अनन्तरं एव आहार: तत: अनन्तरं एव पुन: भेषजं तत्

सामुदं्ग नाम । सामुद्ग:- समु्पट: ।(अ.हॄ.सू.१३/ ३७ हेमाद्रि#)

• Samudga refers to the administration of Aushadha both before and after food. 

• Samudga word refers to Samputaka, which means a box like structure.

• Dalhana stresses on the word ‘Peeyate’ stating that Aushadha should be in liquid form so that food will be digest easily.

• No specific Dosha is indicated for this Kaala instead some conditions like Kampa, Akshepaka, Hikka are mentioned where Doshas are situated in both Urdhwa (upper) and Adho (lower) Shareera. Aushadha administered in this Kaala will be having its effect on Apana, Vyana as well as on Udana Vata.

Grasa – Grasantarah यत्र प्रगितग्रासं ग्रास असम्qmÉ×£üमौषधं तत्- कवलान्तरे, ग्रासान्तरं नाम । यत्र प्रगितग्रासं ग्रास समॄ्पक्तमौषधं तत्- ग्रासे ग्रासे, सग्रासं नाम ।(अ.हॄ.सू.१३/ ३७ हेमाद्रि#)

• Grasa means Aushadha mixed along with each bolus of food, also known as Sagras and Grase‑Grase.

• Grasantara means administration of Aushadha in between each bolus of food and is known as Kavalantare.

• Sagrasa – Kabala – Grasa are equal meaning of along with each bolus • The medicine given at this time gets vipaka faster to act on disease• This time of medication is best for children and aged • This is indicated in Prana Vata Dushti and Vajeekaranartha (increasing vigor),

Agni Sandeepanartha• Churna should be administered in this Kaala to increase Agni, it may be due

to Rukshata (dryness).

Muhurmuhu

यत्र भु£ü स्य अभु£üस्य वा पुन: पुन: औषधं तत् मुहु: नाम ।(अ.हॄ.सू.१३/ ३७ हेमाद्रि#)• The word Muhurmuhu means again and again, Aushadha is repeatedly taken with or

without food.• Muhurmuhu means – medicine is given many times according to the need in

smaller quantity • Commonly such medicine is advocated in Swasa (dyspnoea), Hiccups and

Vomiting, etc• This Kaala can be broadly divided in two:1. Abhakta Muhurmuhu 2. Sabhakta Muhurmuhu• Shwasa (dyspnoea), Kasa (cough). Trishna (thirst), Hikka, Chhardi (vomiting),

Visha (poison), Swarabhanga (hoarseness of voice).• The indication of with or without food may chosen by considering Bala of the

patient.• This Kaala is indicated in Shwasa, Kasa, Trishna, Hikka, Chhardi and Visha where

continuous Vegas are produced.• Hence Aushadha is administered repeatedly so that it can maintain its effect

throughout.

Nishi यत्र रात्रौ स्वप्नकाले भेषजं- तत् गिनलिश, नैशं नाम ।(अ.हॄ.स.ू१३/३७हेमाद्रि#

• Administration of Aushadha at night is called Nishi.• The medication given at this time heals the above clavicle disease –

viz. ENT, Eye, etc and increases the vigour• Mild laxatives or carminatives can be given at this time• Sharngdhara adds Brimhana, Lekhana, Pachan, and Shamana

medicines can be given before going to bed• Aushadha should be administered at the time of sleep. According to

Ayurveda one should go to sleep after the digestion of the evening food.

• Hence medicine should be administered after the digestion of evening food. Thus this becomes second Antara Bhakta according to Indu, and it is indicated in Urdhwa Jatru Gata Vikaras.

ANUPANA

Introduction• Bheshajavacharana vidhi in Ayurveda is a science by itself. Under

this title, it constitutes a concept of Anupana which forms an integral part of Chikitsa.

• Information with regards to its description, importance and utility are found to be scattered in the extant literature.

• However, its importance and practical utility does not appear to have been fully recognized and applied, at any rate, during the last five or six hundred years.

• Hence, the obvious requirement is to secure detailed information from the available literature, then procure a fair and critical understanding of the implication of this term in the light of observable and verifiable facts available to us today and reconstruct the concept in view of later developments in the field of medicine.

Nirukti• Anugatam panam Anupanam (Kal. Ka. 4 Pa .56, 57)

• Anu saha paschat va piyate iti Anupanam (Ash. Hru. Su. 8/50

Hemadri)

• Oushadha bhakshanopari yatpitam tad Anupanam (Sha. Ma.

Kha. 6/4, 5 Ada)

• Annat anupaschat piyate iti Anupanam (Su. Su.46/419 Dalhana)

Synonyms• Anupanam• Sahapanam• Rogaghna bhaishajyam (Ref: Vai. Sha. Si. pp: 33)

• The term Anupana is itself suggestive of a substance which is administered for drinking.

• Sushruta describing the qualities of the Shreshta Anupana - water, says by virtue of its Toyatmakatva and presence of Sarvarasa, it is the most favourable Anupana.

• The list of dravyas meant for utilization as Anupana constitutes only Drava Pradhana dravyas in Sushrutha samhita.

• However, we find many references of solids being prescribed as Anupana in all these texts. For instance,

• Guda as Anupana to Guduchi in Vibandha - Bha. Pra. Vol I• Sita as Anupana to Guduchi in Pittaroga - Bha. Pra. vol I • Chitraka churna as Anupana to Rasa sindura in Kapharoga - AyPr.1/404• This reveals that Anupana includes substances other than liquid forms

also.

Anupana bheda

Raja nighantu explains 2 types of Anupana as follows

• Kramana Anupana is that which is administered in delay

following the Basis.

• Pachana Anupana is given in the night, without delaying

but immediately.

Anupana Matra• It is a well know fact that even poison acts as a life saving drug

provided its dosage is judiciously fixed. • Information regarding the dosage of Anupana is found to be varying

from author to author. • Based on the doshas involved and form of basis dosage of Anupana too

varies. • According to Sharangadhara, Anupana matra is 3, 2 and 1 pala for

Vataja, Pittaja and Kaphaja rogas respectively. • According to Madhava, Chakrapanidutta, Bhavamishra and Kashirama

vaidya, the dosages are 3, 2 and 1 pala respectively in Pittaja, Vataja and Kaphaja disorders.

• According to Sharangadhara, 2 and 1 pala dravas are advised to be used with the Churna when consumed in the form of linctus or drink respectively.

Anupana Kala• The term Anupana suggests that it should be administered after the

consumption of the primary drug• Sahapana a synonym of Anupana indicates its usage along with the

prime drug• Raja Nighantukara advocates Kramana Anupana to be delayed in

administration,while Pachana Anupana is advised not to be delayed and is indicated in the night

• In the context of Aharavidhi, three Kalas are indicated for Anupana and their effects are also described i.e., 1.Karshanartham before food , 2.Sthapanartham in between food and 3.Brumhanartham after food . This Vidhi probably holds good only for Jala in Aharavidhi

Anupana Avacharana Vidhi

• In Rasa jala nidhi, mode of administration of both Bheshaja

and Anupana are portrayed in the context of Anupana in

Rasoushadhas.

• Here, both Bheshaja and the Anupana are directed to be

triturated with Madhu in a Khalva yantra and then to be

consumed following recitation of Aghoramantram or offering

prayers to the esteemed divinity.

Anukte – Anupana Vidhi

• Charaka - clarifies stating that it is not possible to describe all the Anupana dravyas in to to. Sometimes those Anupanas advocated in a particular Desha need not be beneficial in another or may not be available. In such a condition, he advices one should critically evaluate the drug and only those which are beneficial, not possessing fallacies by nature, but possess qualities useful in relation to the Ahara or Bheshaja should be selected.

• Charaka and other authors like Vagbhata, Chakrapani, Gangadhara, Sushruta opine that the Anupana dravya should possess opposite qualities in terms of Rasa, Guna to that of the Ahara or Bheshaja but should not be Viruddha to it to obtain the desired effect.

• Sushruta emphasizes that one should judiciously evaluate the consideration of Anupana in terms of the disease involved; Kala - Roga kala, Rogi kala, Nitya kala and Matra. Further, he indicates that the selected drug should be wholesome to the patient or person administered

• However, water is to be consumed as the anupana says Sharangadhara when no specified Anupana is mentioned.

• Vagbhata indirectly hints that Anupana dravya should be Satmyakara and possess Jeevanadi guna in it.

• Rasa jala nidhikara gives the liberty to change to another Anupana in due consideration to Desha, Kala and requirement.

• Rasanusara selection of Anupana should be such that it should be Parasparaviruddha, Ruchikrut, Satmyam, Hitam, Sukhakaram says Sushruta

Rasanusara AnupanaRasa AnupanamMadhura Katu rasaAmla Lavana rasa

Madhura rasaKatu Tikta rasa

DurvanalavetrasavaKashaya Madhura rasaTikta Amla rasaLavana Amla rasaSarva rasa Ksheera

Gunanusara AnupanaGuna Anupanam

Ushnata Pittaja vikara Raktajavikara Vidaha

Sheeta jala

Sheetata Vataja vikara Kaphaja vikara

Ushna jala

Aharanusara AnupanaAhara/Oushadha dravya Anupanam

Shali, Shastikashali Ksheera

Mudgadi Dhanya Mamsa rasa

Odana Takra

Vaidala supa Souvira

Dhanyadi Phala KhandasavaDadhi, Chukra

Shaka Mudgadi vikaras Dhanyamla, Mastu,Takra

Vasa majja sneha Manda

Ashwagandha kashaya Varuni, Manda

Yava, Godhuma, Pishtamayanna, Bisagranthi, Dadhi, Madhu, Madhyavikaras, Sneha

Sheeta jala

Dravya varganusara AnupanaDravya Varga Anupanam

Vaidalanam Dhanyamlam

Shasyajatanam Bhadramlam

Jangala Dhanvajanam Pippalyasavam

Vishkiranam Kolabadarasavam

PratudanamKsheerivrukshasavam Sura Draksha- Kashmarya Kharjurasavam

KalpananusaraAnupana

Yoga Roga Ghnata Anupanam

Kaishoraguggulu

Netraroga Vasa

Gulma Varuna

Vrana Kushta Khadira kwatha

Ajeernam Amla - Teekshna dravya

Kalpana Anupanam

Avalehya Madhu, Ksheera, Sita, Ghrita

Sneham Ushnodakam

Yoganusara Anupana

Vayanusara AnupanaVaya – Avastha AnupanamKsheerapa Dhatryah ksheera sarpi

Ksheerannada Matryah Dhatryah ksheera sarpi

Annada Kashayadini

Doshanusara AnupanaDosha Anupanam

Vata Snigdha, Ushna, Drava, Amla kanjika, Mamsa rasa, Taila

Pitta Sheeta, Madhura, Ghrita,Sharkarodakam, Sita

Kapha Ruksha, Ushna, Dravam,Triphalodakam, Madhu

Sannipate Sakshoudra, Ardrakodakam

Roganusara Anupana Roga/Avastha Anupana Roga /Vikara Anupanam

Sheeta Tambula dala, Maricha Kasa Kantakari

Vatavyadhi Ajya, Rasonaka,Guggulu Apasmara Vacha, Brahmi

Kshaya Shilajith, Mamsa Udara Virechaka dravya

Purana jwara Madhu, Maricha Vatarakta Guduchi

Shula Ghritanvita ,Hingu Ardita Masha vataka

Visha Koshnajala,Hema Medoroga Madhudaka

Sthoulya Madhudaka Pradara Lodhra

Krusha - Shrama Sura Aruchi Matulunga

Pandu Loha kitta Vrana Guggulu

Chardi Laja Amlapitta Draksha

Anupanasya Guna Karma

• Tarpayati - Chakshuradi prasadam janayati• Preenayati – Manah prasadanam janayati• Urjayati - Utsaham janayati, Bala jeevanayoh• Brumhayati• Deha - paryaptim abhivardhayati• Aloluptamdehasya ekibhavam janayati • Bhuktam Avasadayati - Shithilatam janayati

- Adhobhagam nayati• Anna sanghatam - Kathinyam, Bhinnatti,Kledayati

- Mardavatam, Sharira komalatam apadayati - Sukham parinamati

• - Ashu vyavayitam apnuyati - Akhila deha vyapakatvam janayati

Anupana Ayogya• Urdhwanga Vata, Hikka, Shwasa, Kasa, Urah kshata, Praseka

Swaropahata, Medhra – Akshi – Galaroga, Praklinnadeha and those who are engaged in Geeta, Bhashya, Adhyayana should refrain from Anupana following consumption.

• Charaka - in these persons Anupana stagnates in Kanta and Uras because of which Aharaja sneha is withheld resulting in re-causation of the Doshas.

• Chakrapani and Shivadas Sen -Udakadi Anupana combines with Ahara and results in Aharasneha i.e., Aharasara janana by virtue of its Snigdhatva. However, in patients suffering from Shwasadiroga due to the predominantly vitiated Vata the procession of Anupana lower down, is hindered due to the absence of Dravamsha appropriate Pachana does not take place. Consequently Sara or Snehajanana does not occur resulting in only vitiating the Vatadi Doshas again.

• Shivadas Sen - Alpa pana could be allowed since “No” means Ishat i.e. Alpam.

Nishiddha Anupana• Sushruta - Don’t use Ushnajala along with Bhallataka and Tuvaraka

Sneha.• Kashyapa - Don’t use Ushnodaka along with Peya, Dadhi and

Madhu and in disorders of Pitta, Raktasrava,Garbhachyavana and Garbhadaha.

Anupananantaram Nishiddha Karma• Immediately after the consumption of Anupana avoid Adhayayana,

Bhashana, Gayana, Adhwagamana.• Dalhana - reasons out stating that by such of these activities doshas

get vitiated and result in Chardyadi Vikaras.

Anupana Karmukata• Sarangadara illustrates “as oil in contact of water readily

spreads all over the surface of water, similarly drug followed

by Anupana soon pervades all over the body”.

• Rasataranginikara According to him Anupana aids in

disintegrating the complex basis into its components and then

carrying swiftly in the body. Anupana augmenting the effect of

the primary drug thus helps in producing a therapeutic effect.

Modern Concepts• Monier Williams and Stedmans Medical dictionary, Anupana is a

fluid vehicle taken with or after medicine or eating.

• Monier Williams described it as

– that which aids or assists the action of main ingredient

– a synergist, an adminiculum

– a vehicle to enhance Immunology

• Based on the information in lexicons, the term Adjuvant can be incorporated under the concept of Anupana.

• In modern pharmacology, Adjuvant again is also a drug According to W.H.O. definition:– A Drug is any substance or product that is used to modify or explore

physiological systems or pathological states for the benefit of the recipient. In the context of medicine, it means a chemical used in prevention, diagnosis or treatment of diseases. It is to be noted that benefits are in terms of physical, mental and economical value.

• This constitutes of • (a) Basis - the primary drug which is responsible for the main action of the

prescription. • (b) Adjuvant- this is a drug which facilitates or promotes the action of the

primary drug. • (c) Corrective - this is added to modify or eliminate the undesired effects of the

basis. • (d) Vehicle- this is a carrier, commonly a solvent which facilitates the

administration of preparation into human body.

Mode of actionAnupana in the form of solution:• For absorption from gastro intestinal tract (GIT) the drug must

be in solution. When not in solution the rate of absorption slows down due to time required for disintegration and release from the dosage form and time needed for dissolution in to GIT fluid. Once drug is in solution, absorption is a function of GIT membrane and follows the process of simple diffusion across lipid membranes with water filled pores. GIT membrane is permeable to lipid soluble forms, unionized and weak acids.

PATHYA - APATHYA

INTRODUCTION Ayurveda a unique science of life which has dealt very deeply

with the aspect of dietics in view of physical mental and social health considering the influence of Kala etc. (climatic factors).

So the Pathya has got very vital role in the maintenance of normal health.

Many of the references are available in Charaka Samhita and other samhitas to highlight its importance.

Pathya is defined as that which is beneficial if taken in appropriate and moderate proportions and taken at the proper time.

DEFINITION

mÉjrÉÇ mÉjrÉÉå AlÉmÉåiÉÇ rÉcÉÉå£üqÉç qÉlÉxÉÈ ÌmÉërÉqÉç |rÉŠÉÌmÉërÉqÉmÉjrÉÇ cÉ ÌlÉrÉiÉçÇ iɳÉç sɤÉrÉåiÉç ||(ch.su.25/45)Pathya is said as the one which is suitable for the Srotomaya Shareera and also for the Manas. So the Ahara which is suitable for Shareera and Manas is called as Pathya and vice-versa.

mÉjÉ: xÉëÉåiÉÉåÃmÉÉiÉç zÉUÏUqÉÉaÉÉïiÉç AlÉmÉMüÉUMÇü rɨÉimÉjrÉÇ||: (ch.vi.8/87)

Patha is the synonym for the Srotas and the one which is suitable for the Srotas is called as Pathya.

mÉjÉÉå aÉëWûhÉãlÉç oÉÉ½É SÉåwÉÉ kÉÉiÉuɶÉ; iÉjÉÉ mÉjÉÉå ÌlÉuÉïiÉïMüÉ kÉÉiÉuÉÉå aÉëѽåliÉå iÉlÉç Ì¢üixÉlqÉåuÉ zÉUÏUÇ aÉëÑÌWûiÉÇ pÉuÉÌiÉ, iÉiÉxcÉç zÉUÏUÉlÉÑmÉbÉÉÌiÉ mÉjrÉÍqÉÌiÉ pÉuÉÌiÉ:(ch.vi.8)

As the word Path refers to Doshas, Dhatus etc, so the whole Shareera itself can be considered as Path, So the one which is beneficial for the Shareera is called as Pathya.

ÌMÇüuÉÉ xuÉxjÉxrÉ xuÉÉxjrÉU¤ÉçhÉqÉçÉiÉÑUxrÉ ÌuÉMüÉUmÉëzÉqÉlÉçÇ cÉç mÉljÉÉ: iÉxqÉSlÉmÉåiÉÇ mÉjrÉÇ, rÉŠ qÉlÉxÉ: ÌmÉërÉqÉç , LiÉålÉ qÉlÉ:zÉUÏUÉlÉÑmÉbÉÉÌiÉ mÉjrÉÍqÉÌiÉ ||

To protect the health of healthy person and to cure the illness of ill is called as Panthaa and it should be compatable for the Manas also, So the Ahara -Vihara which is Hita for Shareera and Manas is called as Pathya.

IMPLICATION Pathya and Apathya can be considered in four folds

–

1.Related to Swastha

2.Related to Aswastha

3.Related to Oushadha

4.Related to Vihara

Related to Swastha:-

This can be considered for the healthy individuals for the maintainance of normal status of Doshas acc to their Deha Prakriti and Kala etc.

Example- As it is known that Ghrita is Pathya for all the individuals but Apathya for Kapha Prakriti person, Apathya during Vasanta Rtu, Apathya in Anupa Bhumi , Apathya in Sthool Shareera person. In the same way Visha is considered Apathya but if taken in proper Matra then it becomes Pathya. (Ch.Chi 1)

Related to Aswastha:-

This can be considered for the dietics which are supportive in the line of treatment for the Vyadhi.

Example- In case of Arshas-

ÍpÉë¹å: zÉÉMåürÉåïuÉÉaÉÔÍpÉrÉÔïwÉåqÉÉÇxÉUxÉå: ZÉQåû:|¤ÉÏUiÉ¢ümÉërÉÉåaÉå¶Éç ÌuÉÌuÉkÉåaÉÑïSeÉÉÅerÉåiÉç || (cÉ.ÍcÉ 14/246)

Shakas fried in Ghrita and Taila or Yavagu, Yusha, Mansrasa, Khadyusha, Milk or buttermilk is said to be the Pathyahara for gudagata vyadhis .

Related to Oushada:-

This can be considered for the dietics which are supportive and influencing on pharmacology of the drug.

Example- Pathya-Apathya during –Rasayana.

Godugdha, Goghrita, Madhu, Sharkara, Ikshurasa, Hamsodaka, Shali, Godhuma, Draksha are Pathya.

Kakarastaka Dravya like Kusmanda, Karkati , Karvellaka, Kushumbh, Kadali etc are said as Apathya.(Rasarnava.15)

Related to Vihara:

The celebrations which are influencing directly on the social health considering the Rogi and Rogavastha.

Example- In case of Arshas- Apathya- Due to Avyayaam , Diwaswapna and using very Sukha

Shayana and Asana causes Agnimandya which in turn causes Malavarodha & Malasanchya & when forcible expulsion of mala without having proper urges etc is done, causes the vitiation of Apana Vata which in turn becomes causative factor for Arshas .

Following Dincharya , Rtucharya & Sadvritta one can keep

normal health status to maintain health which is considered Pathya for all sorts of disorders.(ch.chi.14/9)

ÌuÉÂkÉÉWûÉU-oÉÉåkÉMü xÉÉUhÉÏ Here are some references to highlight how Pathya turns to Apathya-

SåzÉÌuÉÂkÉ – INCOMATABLE TO CLIMATE MüÉsÉÌuÉÂkÉ - INCOMATABLE TO SEASON AÎalÉÌuÉÂkÉ - INCOMATABLE TO DIGESTIVEPOWER qÉɧÉÉÌuÉÂkÉ - INCOMATABLE TO MEASURE SÉåwÉÌuÉÂkÉ - INCOMATABLE TO HUMOURS xÉÉiqrÉÌuÉÂkÉ - INCOMATABLE TO ADAPTABILITY xÉÇxMüÉUÌuÉÂkÉ - INCOMATABLE TO PREPRATION uÉÏrÉïÌuÉÂkÉ - INCOMATABLE TO POTENCY MüÉå¸ÌuÉÂkÉ - INCOMATABLE TO BOWEL HABIT AuÉxjÉÉÌuÉÂkÉ - INCOMPATABLE TO STATE OF THE PATIENT ¢üqÉÌuÉÂkÉ - INCOMPATABLE TO ORDER OF EATING mÉËUWûÉUÌuÉÂkÉ - INCOMPATABLE TO AVOIDED THINGS EmÉcÉÉUÌuÉÂkÉ - INCOMPATABLE TO THINGS AND OBSERVED mÉÉMüÌuÉÂkÉ - INCOMPATABLE TO COOKING xÉÇrÉÉåaÉÌuÉÂkÉ - INCOMPATABLE TO COMBINATIONS ¾ÒûSrÉÌuÉÂkÉ - INCOMPATABLE TO PALATABILITY xÉqmÉ̲ÂkÉ - INCOMPATABLE TO RICHNESS OF QUALITY ÌuÉÍkÉÌuÉÂkÉ - INCOMPATABLE TO RULES OF MEALS

IMPORTANCEPathya is sustainer of all living beings .

A³ÉçÇ ÌWû mÉëÉhÉÇ mÉëÉÍhÉlÉÉÇ ||(cÉ.xÉÑ.27)Food sustains the life of all living beings. Complexion, clarity, good voice , longevity , intellect are all conditioned by Pathyakara Ahara itself.

ÌlÉbÉlOÒûlÉÉ ÌuÉlÉÉ uÉæ±: ÌuɲÉlÉç urÉÉMüUhÉçÇ ÌuÉlÉÉÌuÉlÉÉprÉxÉålÉç kÉÉlÉÑxMüx§ÉrÉÉå WûÉxrÉxrÉ pÉÉeÉlÉqÉç|| (v.s.s)It is said in this verse that Vaidhya without having knowledge of Nighantu , Vidwan without Vyakarana and Dhanurdhara without practicing becomes laughing material.hence the knowledge of pathya apathya also important to role out the disease

ÌWûiÉÉÍpÉeÉÑïWÒûrÉÉͳÉirÉqÉliÉÎalÉïÇ xÉqÉÉÌWûiÉÇ| A³mÉÉlÉxÉÍqɯlÉÉï qÉɧÉÉMüÉsÉÉå ÌuÉcÉÉUrÉlÉç .(cÉ.xÉ. 27/345)Ayurveda considered dietics as not only a science of nutrition but holy “Yajna karma” in reality.

mÉëzÉqÉ: mÉjrÉÉlÉÉqÉç . (cÉ.xÉ.xÉÑ.25/40) To avoid the ayoga, atiyoga & mithyayoga of shareera and manas

is the shrestha Pathya.

AÉrÉÉxÉ: xÉuÉÉïmÉjrÉÉlÉÉÇ .(cÉ.xÉ.xÉÑ.25/40)It is said by Charka while explaining the Agrya dravyas that the

shrestha apathya is Ayaasa (strainous activities).

To show the importance of the pathya it is said in vaidya jeevan written by Lolimbaraj that –

• mÉjrÉå xÉÌiÉ aÉSÉiÉïxrÉ ÌMüqÉÉæwÉkÉç ÌlÉwÉåuÉhÉæ:|mÉjrÉåAxÉÌiÉ aÉSÉiÉïxrÉ ÌMüqÉÉæwÉkÉç ÌlÉwÉåuÉhÉæ:|| (vaidya jeevan)It is said that if a patient is following the pathya then why he needs the treatment and if he is not following the pathya then what is the use of treatment.

• AÉWûÉUxÉqpÉuÉÇ uÉxiÉÑ UÉåaɶÉÉWûÉûUxÉqpÉuÉÉ:§ÉrÉ EmÉxiÉqpÉÉ: AÉWûÉU: xumlÉÉå oÉëyqcÉrÉïÍqÉÌiÉ |(cÉ.xÉ.xÉÔ.11/33)

The whole body is dependent of Ahaar, Nidra & Brahmacharya. In that ahaar has got prime importance and all the body components are made up of ahaar only but rogas also occurs because of ahitahaar. Hence the pathyahaar is the best regimen to protect health.

THERAPEUTIC APPLICATION• Pathya – Apathya in relation to Ahara- Vihara can be considered

as supportive therapy for the main line of treatment (Chikitsa Sutra). Because as we know that Pathya –Apathya are directly influencing on the status of Agni considering its importance. So one has to follow the Ashtavidhi Ahara Vishesayatan which are dealt considering the above statement i.e. importance of Agni and its role in the causation of Vyadhi.

• iÉ§É ZÉÎsuÉqÉÉlrɹÉuÉÉWûÉUÌuÉÍkÉÌuÉzÉåwÉÉrÉiÉlÉÉÌlÉ pÉuÉÎliÉ| iɱjÉÉ- mÉëÌ¢üÌiÉMüUhÉxÉÇrÉÉåaÉUÉÍzÉSåzÉMüÉsÉÉåmÉrÉÉåaÉxÉÇxjÉÉåmÉrÉÉåY§É¹èÇqÉÉÌlÉ|(Ch.Vi.1/21)

PHARMACOLOGICAL MECHANISM• This can better understood by Pathya – Apathya which are

explained specially during the treatment with Rasaushdhis.

• In this we can consider pharmacological influence of Pathya – Apathya Dravyas .

Example- During the administration of Lauha Bhasma it is said that Kushmanda , Tila taila & Masha are Apathya because, these drugs acts as a chillating agent for Iron by which absorption of iron may obstructed and also the traces of iron may get converted into another form which is not suitable for the absorption.

DISCUSSION• Hemadri commenting on these Kaala as Shamana Aushadha Kaala. • Aushadha kaala are mainly elucidated in relation with Shamana Aushadhi.

Hence they are found to be of limited , in case of emergency conditions, Shodhana (purificatory) therapy and medicine administered other than oral route.

• Anupana is a vehicle which in supports the action of drug without affetcting the main drug property

• Selection of Proper anupan for a proper disease is very important.• As it is said that Pathya is synonym of Chikitsa So we can consider it as an

preventive measure of the disease as well as supportive one for the main line of treatment. By this we can consider that if a person is on treatment and indulging in Apathya at the same time will not respond to the treatment properly as it will again keep on vitiating the Doshas.

• Again having said the above statements ,it is very much important to protect the Agni with the help of following the Astavidhiahaarvishesayatan etc during the Rogavastha also for not causing further vitiation of Doshas, so that Samprapti Vighatana will be easier.

Conclusion• The relation between Kaala and Aushadha is well established in our

classics by all the Acharyas.• This relation has been neglected now a days, specially while

administering the medicine. Such negligence may be one of the reasons for not getting the desired effect from the therapy, as the Aushadha Dravya fails to show its complete effect.

• Hence to utilize the Aushadha to its optimum level, Bhaishajya Kaalas have been quoted depending on the predominance of the Doshas, seat of the disease, frequency of attack, etc.

• Bhaishajya Kaala are the essential tools for administration of Aushadha, negligence may lead to the grave deficit in the treatment.

• Evaluation of Vaya, Jeernalinga, Ritu, Vyadhi Dooshya, Desha plays a pivotal role in deciding Bhaishajya Kaala.

• There are more textual references scattered regarding Anupana concept.• This reveals to us the need of Anupana in both daily life as well as in

diseased conditions.• So let us make it more practical by understanding and practicing it in

day today to serve the suffering humanity better.• With this presentation it can be considered that Pathya and Apathya

plays a very vital role in the Vyadhitavastha in the form of supportive measures in the main line of treatment .

• On the other hand it plays an very important role to prevent the diseases if followed correctly .

• In a broader aspect Pathya-Apathya should be given equal importance as to Oushadha during the management of the Vyadhi .

References • Cha chi 30

• Su su 64

• A.sa.su 13

• A.hru.su 23

• Sha.purva khanda 2

• Cha su 25

• Cha vi 8

• Cha chi 14

• Rasarnava

• Rasatarangini

• Vaidyaka jivana

• Cha. Sa. Su. 27 Annapanavidhi - Aharayogivarga

• Vaidhyaka shabda sindhu

• Su. Sa. Su. 46 Annapanavidhi - Anupanavarga.

• Ash. Hr. Su. 8 Matrashitiyadhyaya - Bhojanavidhi

• Ash. Sa. Su. 10 Annapana Vidhi – Bhojanavidhi

• Bhe. Sa. Su. 27 Annapanavidhi

• Dr. Gu. Sa. 14 Anupanavarga

• Kal. Ka. 5 par – Anupanadhikara

• Kai. Ni. Vihara varga – Anupana

• Yo. Ra. - Anupana

• Bh. Pr. Mishraka varga - Bheshajavidhana prakarana

• Website - .pubmed.com

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