The 40th chapter of Uttara Sthanam of Ashtanga Hridayam is named as ‘Vajikarana Vidhi’. This chapter deals with the explanation of ‘Virilification therapy’.

The topics covered in this chapter include –

• Definition and benefits of Vajikarana
• Appraisal of Brahmacharya – celibacy
• Vajikarana – protects the body from wasting
• Other benefits of Vajikarana
• Simily to explain ‘man with no children’
• Appraisal of child
• Conditions to administer Vrushya (aphrodisiac)
• Shara-ikshumuladi Ghrita
• Vidaryadi Ghrita
• Atmaguptadi Yoga
• Tila-bastanda Yoga
• Vidaryadi Churna
• Krishna-Dhatriphala Yoga
• Use of Yashtimadhu
• Use of Kulira Shringi
• Use of Payasya
• Svayamgupta Bijadi and Ucchatadi Churna
• Use of Dadhisara
• Shvadamstradi Churna
• Definition of Vrishya
• Preparation for copulation
• Satisfying sensual pleasures
• Women – an abode of all senses
• Characteristics of a woman who is the best aphrodisiac
• Raticharya – actions of sex
• Different kinds of things which act as aphrodisiac
• Features of beloved woman who act as aphrodisiac
• Other properties of aphrodisiacs
• Agryasangraha – group of best things
• Agnivesha clearing his doubts with Atreya
• Atreya’s reply to Agnivesha
• Daiva Iccha – God’s will
• Great effort in treatment can avoid premature death
• Treatments done with approval of scriptures
• Role of four limbs in effective treatment of diseases
• Science of medicine – as both nectar and poison
• Importance of knowing philosophy and ethics behind the texts of medical science
• Appraisal of noble and dedicated physicians
• Origin of this text
• Benefits of this text
• Effects of not having wholesome knowledge of scriptures
• Call for avoiding stubbornness and egoism in appreciating scriptures
• Importance of authors of scriptures
• Appeal for casting away jealousy against texts and authors
• Appeal to respect all good texts
• Ashtanga Hridaya is the heart of literature of Ayurveda – the essence

Pledge by the author(s)

अथातो वाजीकरणविधिमध्यायं व्याख्यास्याम: ।
इति ह स्माहुरात्रेयादयो महर्षय: ।
After having offered prayers to the God, henceforth we are going to explain the chapter pertaining to the explanation of ‘Virilification therapy’. Thus, say (pledge) Atreya and other sages.

Definition and benefits of Vajikarana

वाजीकरणमन्विच्छेत्सततं विषयी पुमान् ।
तुष्टिः पुष्टिरपत्यं च गुणवत्तत्र संश्रितम् ॥ १ ॥
अपत्यसन्तानकरं यत्सद्यः सम्प्रहर्षणम् ।
वाजीवातिबलो येन यात्यप्रतिहतोऽङ्गनाः ॥ २ ॥
भवत्यतिप्रियः स्त्रीणां येन येनोपचीयते ।
तद्वाजीकरणं तद्धि देहस्योर्जस्करं परम् ॥ ३ ॥
Man who is seeking pleasure should resort to vajikarana (virilification) therapy constantly. It bestows contentment, nourishment, children of good qualities, continuity of progeny and great happiness immediately. That (medicine or therapy) by which the man becomes unaffected while copulating with the woman with great strength like a horse, by which he becomes beloved of women and by which the body of the person gets nourished is known as vajikarana. It is the best promoter of strength and vigor of the body.

Appraisal of Brahmacharya: Celibacy

धर्म्यं यशस्यमायुष्यं लोकद्वयरसायनम् ।
अनुमोदामहे ब्रह्मचर्यमेकान्तनिर्मलम् ॥ ४ ॥
We approve celibacy; which is the cause of righteousness, success in life, long life, good for both the worlds/lives (the present and future lives) and always pure.

Vajikarana: Protects the body from wasting

अल्पसत्त्वस्य तु क्लेशैर्बाध्यमानस्य रागिणः ।
शरीरक्षयरक्षार्थं वाजीकरणमुच्यते ॥ ५ ॥
For those who are of weak mind, those who are suffering from miseries, and those who are afflicted by diseases, vajikarana (virilifactory recipes/aphrodisiac recipes) will be described to prevent the wasting of their body.

Other benefits of Vajikarana

कल्यस्योदग्रवयसो वाजीकरणसेविनः ।
सर्वेष्वृतुष्वहरहर्व्यवायो न निवार्यते ॥ ६ ॥
Those who are strong, who are in their youth, and who consume aphrodisiac recipes, need not avoid copulation everyday in all seasons.

Oleation, purification and other pre-Vajikarana procedures

अथ स्निग्धविशुद्धानां निरूहान् सानुवासनान् ।
घृततैलरसक्षीरशर्कराक्षौद्रसंयुतान् ॥ ७ ॥
योगविद्योजयेत्पूर्वं क्षीरमांसरसाशिनाम् ।
ततो वाजीकरान् योगान् शुक्रापत्यबलप्रदान् ॥ ८ ॥
The person should be administered oleation, purification, decoction enema, lubricating enema etc., along with ghee, oil, meat juice, milk, sugar and honey adopting proper procedure; food should be milk, meat soup and boiled rice etc., after these therapies, he should be asked to consume vajikara recipes which gives strength to the semen and the offspring.

Simily to explain ‘man with no children’

अच्छायः पूतिकुसुमः फलेन रहितो द्रुमः ।
यथैकश्चैकशाखश्च निरपत्यस्तथा नरः ॥ ९ ॥
Thus, a man without children is like a tree which has no shade, bearing flowers of foul smell, and not bearing fruits, standing alone and not having branches.

Appraisal of child

स्खलद्गमनमव्यक्तवचनं धूलिधूसरम् ।
अपि लालाविलमुखं हृदयाह्लादकारकम् ॥ १० ॥
अपत्यं तुल्यतां केन दर्शनस्पर्शनादिषु ।
किं पुनर्यद्यशोधर्ममानश्रीकुलवर्धनम् ॥ ११ ॥
Stumbling Walk, incomplete speech, body covered with dust, mouth/face dirty with saliva, in spite of all these, the offspring is gladdening to the heart; which other thing is equal to it in its sight, touch etc. which is equal to it in enhancing the reputation, righteousness, prestige, wealth, dignity and lineage of the family.

Conditions to administer Vrushya (aphrodisiac)

शुद्धकाये यथाशक्ति वृष्ययोगान् प्रयोजयेत् ।
Aphrodisiac recipes should be administered after purifying the body and considering one’s strength.

Shara ikshumuladi Ghrita

शरेक्षुकुशकाशानां विदार्या वीरणस्य च ॥ १२ ॥
मूलानि कण्टकार्याश्च जीवकर्षभकौ बलाम् ।
मेदे द्वे द्वे च काकोल्यौ शूर्पपर्ण्यौ शतावरीम् ॥ १३ ॥
अश्वगन्धामतिबलां आत्मगुप्तां पुनर्नवाम् ।
वीरां पयस्यां जीवन्तीमृद्धिं रास्नां त्रिकण्टकम् ॥१४॥
मधुकं शालिपर्णीं च भागांस्त्रिपलिकान् पृथक् ।
माषाणामाढकं चैतद्द्विद्रोणे साधयेदपाम् ॥ १५ ॥
रसेनाढकशेषेण पचेत्तेन घृताढकम् ।
दत्त्वा विदारीधात्रीक्षुरसानामाढकाढकम् ॥ १६ ॥
घृताच्चतुर्गुणं क्षीरं पेष्याणीमानि चावपेत् ।
वीरां स्वगुप्तां काकोल्यौ यष्टीं फल्गूनि पिप्पलीम् ॥१७॥
द्राक्षां विदारीं खर्जूरं मधुकानि शतावरीम् ।
तत्सिद्धपूतं चूर्णस्य पृथक् प्रस्थेन योजयेत् ॥ १८ ॥
शर्करायास्तुगायाश्च पिप्पल्याः कुडवेन च ।
मरिचस्य प्रकुञ्चेन पृथगर्धपलोन्मितैः ॥ १९ ॥
त्वगेलाकेसरैः श्लक्ष्णैः क्षौद्रद्विकुडवेन च ।
पलमात्रं ततः खादेत्प्रत्यहं रसदुग्धभुक् ॥ २० ॥
तेनारोहति वाजीव कुलिङ्ग इव हृष्यति ।
śara – Saccharum munja, ikṣu – Saccharum officinarum, kuśa – Desmostachya bipinnata, kāśa – Saccharum spontaneum, vidārī – Pueraria tuberosa, and vīraṇa – Vetiveria zizoanioides root of above herbs; and kaṇṭakārī – Solanum xanthocarpum, jīvaka – Malaxis acuminata, ṛṣabhaka – Manilkara hexandra, balā – Sida cordifolia, mede dve – the two meda – Meda – Polygonatum cirrhifolium , Mahameda – Polygonatum verticillatum, two kakoli- Kakoli – Fritillaria roylei, Kshira Kakoli – Roscoea purpurea, śūrpaparṇyau – two shurpaparni – Mudgaparni – Phaseolus trilobus, Mashaparni – Teramnus labialis, śatāvarīm – Asparagus racemosus, aśvagandha – Withania somnifera, atibalāṃ – Abutilon indicum, ātmaguptāṃ – Mucuna pruriens, punarnavām – Boerhavia diffusa, vīrāṃ – Asparagus racemosus, payasya – Impomoea paniculata, jīvantīṃ – Leptadenia reticulata, ṛddhiṃ – Habenaria intermedia, rāsnāṃ – Pluchea lanceolata, trikaṇṭakam – Tribulus terrestris, madhuka – Glycyrrhiza glabra and śāliparṇīṃ – Desmodium gangeticum each three pala (144 grams) and māṣa – Vigna mungo one adhaka (3.072 Kg) are boiled in two drona (24.456 litres) of water and decoction reduced to one adhaka (3.072 litres). This should be cooked after adding one adhaka (3.072 Kg) each of ghrita (ghee); juice of vidārī – Pueraria tuberosa, dhātrī – Emblica officinalis and Saccharum officinarum each one adhaka (3.072 Kg); cow milk four times the quantity of ghee should be mixed thoroughly and the paste of the below said should be added vīrāṃ – Asparagus racemosus, svaguptāṃ – Mucuna pruriens, kākolyau – both the kakoli-
Kakoli – Fritillaria roylei, Kshira Kakoli – Roscoea purpurea, yaṣṭīṃ – Glycyrrhiza glabra, phalgū – Ficus carica, pippalī – Piper longum, drākṣā – Vitis vinifera, vidārīṃ – Pueraria tuberosa, kharjūra – Pheonix dactylifera, madhukāni – Glycyrrhiza glabra, śatāvarī – and Asparagus racemosus, each one prastha (768 grams) and medicated ghee prepared. After it cools, it is filtered and nice powder of sugar, tugā – Bambusa bambos and pippali – Piper longum each one kudava (3.072 Kg), marica – Piper nigrum one prakuncha (48 grams) and each half pala (24 grams) of tvak – Cinnamomum zeylanica, elā – Elettaria cardamomum, and kesara – Mesua ferrea and honey two kudava (6.144 Kg) are all added and preserved. Consumed in doses of one pala (48 grams) every day; being on diet of meat juice and milk, the person mounts on the woman like a horse and copulates / gets sexually aroused like a sparrow.

Vidaryadi Ghrita

विदारीपिप्पलीशालिप्रियालेक्षुरकाद्रजः ॥ २१ ॥
पृथक् स्वगुप्तामूलाच्च कुडवांशं तथा मधु ।
तुलार्धं शर्कराचूर्णात्प्रस्थार्धं नवसर्पिषः ॥ २२ ॥
सोऽक्षमात्रमतः खादेत्यस्य रामाशतं गृहे ।
Powder of vidārī – Pueraria tuberosa, pippalī – Piper longum, śāli – rice, priyāla – Buchanania lanzan, ikṣurakāt pṛthak – Asteracantha longifolia and root of svaguptā – Mucuna pruriens each one kudava (192 grams), also honey one kudava (192 grams), powder of sugar half-tula (2.4 Kg), fresh ghee half- prastha (384 grams) (are all cooked to form a medicated ghee). It should be consumed in the dose of one aksha (12 grams) by the person who has a hundred women in his house.

Atmaguptadi Yoga

सात्मगुप्ताफलान् क्षीरे गोधूमान् साधितान् हिमान् ॥ २३ ॥
माषान् वा सघृतक्षौद्रान् खादन् गृष्टिपयोऽनुपः ।
जागर्ति रात्रिं सकलामखिन्नः खेदयन् स्त्रियः ॥ २४ ॥
Fruits of ātmaguptā – Mucuna pruriens along with wheat flour or flour of māṣān vā – Vigna mungo cooked well, with cow milk, made cold and added with ghee and honey and consumed followed by drinking of gristipaya (milk of the cow which has delivered within a week), keeps awake all through the night without fatigue but causing exhaustion to the woman.

Tila bastanda Yoga

बस्ताण्डसिद्धे पयसि भावितानसकृत्तिलान् ।
यः खादेत्ससितान् गच्छेत्स स्त्रीशतमपूर्ववत् ॥ २५ ॥
He who consumes white tila – Sesamum indicum, soaked in milk, repeatedly boiled with the testes of the goat; copulates with hundred women as never before.

Vidaryadi Churna

चूर्णं विदार्या बहुशः स्वरसेनैव भावितम् ।
क्षौद्रसर्पिर्युतं लीढ्वा प्रमदाशतमृच्छति ॥ २६ ॥
Powder of vidāri – Pueraria tuberosa, soaked many times in its own fresh juice and consumed, mixed with honey and ghee, makes the person enjoy hundred women

Krishna Dhatriphala Yoga

कृष्णाधात्रीफलरजः स्वरसेन सुभावितम् ।
शर्करामधुसर्पिर्भिर्लीढ्वा योऽनु पयः पिबेत् ॥ २७ ॥
स नरोऽशीतिवर्षोऽपि युवेव परिहृष्यति ।
kṛṣṇā – Piper nigrum and dhātrīphala –
fruits of Emblica officinalis, powder of above two herbs soaked well (many times) in its own juice and licked mixed with sugar, honey and ghee, followed by drinking of milk; such a man though aged eighty years, copulates like a youth.

Use of Yashtimadhu

कर्षं मधुकचूर्णस्य घृतक्षौद्रसमन्वितम् ॥ २८ ॥
पयोऽनुपानं यो लिह्यान्नित्यवेगः स ना भवेत् ।
He who licks one karsha (12 grams) of powder of madhuka – Glycyrrhiza glabra added with ghee and honey followed by drinking milk, remains powerful always.

Use of Kulira Shringi

कुलीरशृङ्ग्या यः कल्कमालोड्य पयसा पिबेत् ॥ २९ ॥
सिताघृतपयोऽन्नाशी स नारीषु वृषायते ।
He who consumes the paste of kulīra śṛṅgyā – Pistacia chinensis, dissolved in milk and partakes food along with sugar, ghee and milk behaves like a bull with a woman.

Use of Payasya

यः पयस्यां पयःसिद्धां खादेन्मधुघृतान्विताम् ॥ ३० ॥
पिबेद्बाष्कयणं चानु क्षीरं न क्षयमेति सः ।
He who consumes payasyāṃ – Lilium polyphyllum, cooked in milk and added with honey and ghee followed by drinking of bakshkaayana kshira (milk of a cow which has delivered the calf before one year) does not have decrease (of semen).

Svayamgupta Bijadi Churna and Ucchatadi Churna

स्वयंगुप्तेक्षुरकयोर्बीजचूर्णं सशर्करम् ॥ ३१ ॥
धारोष्णेन नरः पीत्वा पयसा रासभायते ।
उच्चटाचूर्णमप्येवं शतावर्याश्च योजयेत् ॥ ३२ ॥
Powder of seeds of svayaṃgupta – Mucuna pruriens and ikṣurakayo: – Asteracantha longifolia added with sugar, consumed with warm milk makes the person act like a donkey (during copulation). In the same manner, the powder of uccaṭā śatāvaryā: – Blepharis linariifolia or Asparagus racemosus may also be used.

Use of Dadhisara

चन्द्रशुभ्रं दधिसरं ससिताषष्टिकौदनम् ।
पटे सुमार्जितं भुक्त्वा वृद्धोऽपि तरुणायते ॥ ३३ ॥
Dadhisara (solid part of curd) white like the moon, mixed to the boiled shastika rice, added with sugar, pressed with clean cloth; by consuming this, even an aged man becomes a youth.

Shvadamstradi Churna

श्वदंष्ट्रेक्षुरमाषात्मगुप्ताबीजशतावरीः ।
पिबन् क्षीरेण जीर्णोऽपि गच्छति प्रमदाशतम् ॥ ३४ ॥
Powder of śvadaṃṣṭra – Tribulus terrestris, ikṣura – Asteracantha longifolia, māṣa – Vigna mungo, seeds of ātmaguptā bīja – Mucuna pruriens and śatāvarī – Asparagus racemosus added to milk and consumed jīrṇo api gacchati – makes even an old man go to (copulate) hundred women.

Definition of Vrishya

यत्किञ्चिन्मधुरं स्निग्धं बृंहणं बलवर्धनम् ।
मनसो हर्षणं यच्च तत्सर्वं वृष्यमुच्यते ॥ ३५ ॥
Any substance which is sweet, unctuous, stoutening the body, increasing strength and pleasing to the mind; all of them are called as vrishya (aphrodisiac).

Preparation for copulation

द्रव्यैरेवं विधैस्तस्माद्दर्पितः प्रमदां व्रजेत् ।
आत्मवेगेन चोदीर्णः स्त्रीगुणैश्च प्रहर्षितः ॥ ३६ ॥
Fortified by substances of these properties, stimulated by his own urge and getting satisfied with the feminine qualities, the man should copulate with the woman.

Satisfying sensual pleasures

सेव्याः सर्वेन्द्रियसुखा धर्मकल्पद्रुमाङ्कुराः ।
विषयातिशयाः पञ्च शराः कुसुमधन्वनः ॥ ३७ ॥
All the (five) sensory pleasures should be enjoyed to the maximum for the pleasure of the sense organs; they are the sprouts of kalpa vriksha (tree that makes us realize our wish) called dharma (righteousness) and the five arrows of the cupid.

Women: An abode of all senses

इष्टा ह्येकैकशोऽप्यर्था हर्षप्रीतिकराः परम् ।
किं पुनः स्त्रीशरीरे ये सङ्घातेन प्रतिष्ठिताः ॥ ३८ ॥
Each one of the objects of the sense organs yields happiness and love, what to say when all of them togetherly present in the body of women.

Characteristics of a woman who is the best aphrodisiac

नामापि यस्या हृदयोत्सवाय यां पश्यतां तृप्तिरनाप्तपूर्वा ।
सर्वेन्द्रियाकर्षणपाशभूता कान्तानुवृत्तिव्रतदीक्षिता या ॥ ३९ ॥
कलाविलासाङ्गवयोविभूषा शुचिः सलज्जा रहसि प्रगल्भा ।
प्रियंवदा तुल्यमनःशया या सा स्त्री वृष्यत्वाय परं नरस्य ॥ ४० ॥
The very hearing of her name is gladdening to the heart (mind), her sight is satisfying as never before, she is the thread of attraction of all the sense organs, who considers it her duty to follow her husband, who is adorned with the knowledge of fine arts, beautiful body and young age, who is clean, bashful, skilled in sex, who speaks lovingly and equals the mind born God (cupid); such a woman is the best aphrodisiac for man.

Raticharya: Actions of sex

आचरेच्च सकलां रतिचर्यां कामसूत्रविहितामनवद्याम् ।
देशकालबलशक्त्यनुरोधाद्वैद्यतन्त्रसमयोक्त्यविरुद्धाम् ॥ ४१ ॥
One should follow all actions of sex play, which are extolled in a faultless way in the (texts of) science of erotics, which are appropriate to the country, time, strength and capacity of the person and which are not opposite to the rules of the science of medicine should be resorted to.

Different kinds of things which act as aphrodisiacs

अभ्यञ्जनोद्वर्तनसेकगन्धस्रक्चित्रवस्त्राभरणप्रकाराः ।
गान्धर्वकाव्यादिकथाप्रवीणाः समस्वभावा वशगा वयस्याः ॥ ४२ ॥
दीर्घिका स्वभवनान्तनिविष्टा पद्मरेणुमधुमत्तविहङ्गा ।
नीलसानुगिरींकूटनितम्बे काननानि पुरकण्ठगतानि ॥ ४३ ॥
दृष्टिसुखा विविधा तरुजातिः श्रोत्रसुखः कलकोकिलनादः ।
अङ्गसुखर्तुवशेन विभूषा चित्तसुखः सकलः परिवारः ॥ ४४ ॥
ताम्बूलमच्छमदिरा कान्ता कान्ता निशा शशाङ्काङ्का ।
यद्यच्च किञ्चिदिष्टं मनसो वाजीकरं तत्तत् ॥ ४५ ॥
Anointing, massaging and bathing of the body, wearing different kinds of beautiful fragrant garlands, dress and jewels; associated with friends of similar nature (as of himself), well versed in music, poetry, storytelling, and who are obedient attending on him; an elongated pond located inside his own house full of lotus, bees and humming birds intoxicated by the nectar of those flowers or sojourn in the green forests on the slopes of the mountain ranges, different species of trees providing happiness to the eye, the pleasant note of the cuckoo gladdening to the ears, the climate of the season pleasant to the body, and all the attendants and others providing for happiness of the mind; betel chewing, wine and madira (another kind of wine), beautiful wife on his lap, in the night shining by moonlight, these and any other thing also which is desired by the mind are aphrodisiacs.

Features of beloved woman who act as aphrodisiac

मधु मुखमिव सोत्पलं प्रियायाः कलरणना परिवादिनी प्रियेव ।
कुसुमचयमनोरमा च शय्या किसलयिनी लतिकेव पुष्पिताग्रा ॥ ४६ ॥
The face of the beloved lady is like the utpalaṃ – Nymphaea stellata with madhu (lily flower full of nector), her voice soft like musical notes of the lute, on her bed, the collection of flowers spread elegantly, and she is like a creeper with flowers.
Other properties of aphrodisiacs

देशे शरीरे च न काचिदर्तिरर्थेषु नाल्पोऽपि मनोविधानः ।
वाजीकराः सन्निहिताश्च योगाः कामस्य कामं परिपूरयन्ति ॥ ४७ ॥
Though there is no pain/discomfort/displeasure either in the country (habitat) or the body, not any deficiency in wealth still mental breakdown happens sometimes. At that time these aphrodisiac recipes help to satisfy the desires of lust.

Agryasangraha: Group of best things

मुस्ता पर्पटकं ज्वरे तृषि जलं मृद्भृष्टलोष्टोद्भवं
लाजाश्छर्दिषु बस्तिजेषु गिरिजं मेहेषु धात्रीनिशे |
पाण्डौ श्रेष्ठमयोऽभयानिलकफे प्लीहामये पिप्पली,
सन्धाने कृमिजा विषे शुकतरुर्मेदोऽनिले गुग्गुलुः॥४८॥
वृषोऽस्रपित्ते कुटजोऽतिसारे भल्लातकोऽर्शःसु गरेषु हेम ।
स्थूलेषु तार्क्ष्यं कृमिषु कृमिघ्नं शोषे सुरा छागपयोऽथ मांसम् ॥ ४९ ॥
अक्ष्यामयेषु त्रिफला गुडूची वातास्ररोगे मथितं ग्रहण्याम् ।
कुष्ठेषु सेव्यः खदिरस्य सारः सर्वेषु रोगेषु शिलाह्वयं च ॥ ५० ॥
उन्मादं घृतमनवं शोकं मद्यं व्यपस्मृतिं ब्राह्मी ।
निद्रानाशं क्षीरं जयति रसाला प्रतिश्यायम् ॥ ५१ ॥
मांसं कार्श्यं लशुनः प्रभञ्जनं स्तब्धगात्रतां स्वेदः ।
गुडमञ्जर्याः खपुरो नस्यात्स्कन्धांसबाहुरुजम् ॥ ५२ ॥
नवनीतखण्डमर्दितमौष्ट्रं मूत्रं पयश्च हन्त्युदरम् ।
नस्यं मूर्धविकारान् विद्रधिमचिरोत्थितमस्रविस्रावः ॥ ५३ ॥
नस्यं कवलो मुखजान्नस्याञ्जनतर्पणानि नेत्ररुजः ।
वृद्धस्य क्षीरघृते मूर्छां शीताम्बुमारुतच्छायाः ॥ ५४ ॥
समशुक्तार्द्रकमात्रा मन्दे वह्नौ श्रमे सुरा स्नानम् ।
दुःखसहत्वे स्थैर्ये व्यायामो गोक्षुरुर्हितः कृच्छ्रे ॥ ५५ ॥
कासे निदिग्धिका पार्श्वशूले पुष्करजा जटा ।
वयसः स्थापने धात्री त्रिफला गुग्गुलुर्व्रणे ॥ ५६ ॥
वस्तिर्वातविकारान् पैत्तान् रेकः कफोद्भवान् वमनम् ।
क्षौद्रं जयति बलासं सर्पिः पित्तं समीरणं तैलम् ॥ ५७ ॥
इत्यग्र्यं यत्प्रोक्तं रोगाणामौषधं शमायालम् ।
तद्देशकालबलतो विकल्पनीयं यथायोगम् ॥ ५८ ॥

Agryasangraha – group of best things –

Enema therapy cures all diseases caused by aggravated Vata; purgative therapy cures all the diseases of Pitta and emesis therapy cures all the diseases born from Kapha. Honey cures Kapha, ghee cures Pitta and oil cures Vata. These chief / best herbs described so far, are sufficient to alleviate/subside/mitigate the diseases; these should be administered in combinations/formulations suitable and appropriate to the habitat, time, season, age and strength of the patient/his digestive power etc.

Agnivesha clearing his doubts with Atreya

इत्यात्रेयादागमय्यार्थसूत्रं तत्सूक्तानां पेशलानामतृप्तः ।
भेडादीनां सम्मतो भक्तिनम्रः पप्रच्छेदं संशयानोऽग्निवेशः ॥ ५९ ॥
Having learnt from Atreya (the preceptor), the meanings of the doctrines (of the kaya chikitsa branch of Ayurveda) and being not satisfied with their charm, Agnivesha (the chief pupil) bowing with devotion, requested him to clear these doubts, endorsed by Bheda and others (co-pupils).

Agnivesha clearing his doubts with Atreya

दृश्यन्ते भगवन् केचिदात्मवन्तोऽपि रोगिणः ।
द्रव्योपस्थातृसम्पन्ना वृद्धवैद्यमतानुगाः ॥६०॥
क्षीयमाणामयप्राणा विपरीतास्तथाऽपरे ।
हिताहितविभागस्य फलं तस्मादनिश्चितम् ॥ ६१ ॥
किं शास्ति शास्त्रमस्मिन् इति कल्पयतोऽग्निवेशमुख्यस्य ।
शिष्यगणस्य पुनर्वसुराचख्यौ कार्त्स्न्यतस्तत्त्वम् ॥६२॥
Worshipful sir, it is seen that patients who are self-controlled, equipped with medicines and attendants of excellent qualities and who adhere to the instructions of the elderly physicians, become relieved of the diseases and of life; so also others of opposite nature; hence the result of the suitable and the unsuitable part is indefinite. What then is the purpose of this science? To this group of pupils lead by Agnivesha, who doubted as above, Punarvasu (Atreya) explained the total secret as follows.

Notes – Though the best medicine, nursing care and good treatment by an experienced physician are available to some patients, still they do not get cured of the diseases. While some others who do not have any of these get cured of the diseases. This observation made Agnivesha doubt the very need of treatment.

Atreya’s reply to Agnivesha

न चिकित्साचिकित्सा च तुल्या भवितुमर्हति ।
विनाऽपि क्रियया स्वास्थ्यं गच्छतां षोडशांशया ॥६३॥
Treatment and no treatment bhavituṃ arhati na ca – cannot become equal/similar/same, even in those who regain their health without any treatment (they could have regained it even earlier) by the presence of the 16 qualities (four virtues of each of the four limbs of treatment-vide chapter-1 of Sutrasthana).

Atreya’s reply to Agnivesha: limitations of medicines and treatment

आतङ्कपङ्कमग्नानां हस्तालम्बो भिषग्जितम् ।
जीवितं म्रियमाणानां सर्वेषामेव नौषधात् ॥ ६४ ॥
न ह्युपायमपेक्षन्ते सर्वे रोगा न चान्यथा ।
उपायसाध्याः सिध्यन्ति नाहेतुर्हेतुमान् यतः ॥ ६५ ॥
यदुक्तं सर्वसम्पत्तियुक्तयाऽपि चिकित्सया ।
मृत्युर्भवति तन्नैवं नोपायेऽस्त्यनुपायता ॥ ६६ ॥
Medicine (medical science) is just a supporting hand to the person sinking in the quagmire/slush of diseases/miseries; life of all those who are dieing cannot be resorted to by medicine. All diseases do not require treatment; otherwise, all those which are treated properly do not get cured, as ‘no cause’ (cause is unknown) is the cause for these; your statement that, “death occurs even when all the requirements are found to be excellent and the treatment very proper” is not so (does not happen so always). There is no danger (bad effect, risk) from treatment.

Daiva Iccha: God’s will

अपि चोपाययुक्तस्य धीमतो जातु चित्क्रिया ।
न सिध्येद्दैववैगुण्यान्न त्वियं षोडशात्मिका ॥ ६७ ॥
If the treatment done to an intelligent person though properly planned and executed does not succeed, then it is due to disapproval by the God and not concerned with the sixteen qualities.

Daiva Iccha: God’s will

कस्यासिद्धोऽग्नितोयादिः स्वेदस्तम्भादिकर्मणि ।
न प्रीणनं कर्षणं वा कस्य क्षीरं गवेधुकम् ॥ ६८ ॥
कस्य माषात्मगुप्तादौ वृष्यत्वे नास्ति निश्चयः ।
विण्मूत्रकरणाक्षेपौ कस्य संशयितौ यवे ॥ ६९ ॥
विषं कस्य जरां याति मन्त्रतन्त्रविवर्जितम् ।
कः प्राप्तः कल्यतां पथ्यादृते रोहिणिकादिषु ॥ ७० ॥
In whom do fire and water not cause sweating and sthambha (stopping/withholding/ etc.) respectively? (Cause these in all persons definitely); in whom do milk and gavedhukam – Coix lacryma-jobi not cause prinana- (satisfaction) and karshana- (emaciation) respectively? Why aphrodisiac property is not present in Vigna mungo and definitely present in Atmagupta – Mucuna pruriens? Who can doubtthe property of yava (barley) – Hordeum vulgare to produce (more of) feces, urine and convulsions? Does visha (poison) get digested (become inactive) without the (use of) spells and charms? Who acquires health from rohinika etc. (an incurable diseases of the throat) without the use of pathya – Terminalia chebula (haritaki/or regimen of food and activities suitable to the diseases)?
Note- By these examples, the preceptor conveys his opinion that treatment is definitely beneficial.

Great effort in treatment can avoid premature death

अपि चाकालमरणं सर्वसिद्धान्तनिश्चितम् ।
महताऽपि प्रयत्नेन वार्यतां कथमन्यथा ॥ ७१ ॥
Further, the existence of untimely/premature death is definitely accepted by all the science. How else can it be avoided except through great effort (of medical treatment)?

Treatments done with approval of scriptures

चन्दनाद्यपि दाहादौ रूढमागमपूर्वकम् ।
शास्त्रादेव गतं सिद्धिं ज्वरे लङ्घनबृंहणम् ॥ ७२ ॥
For (the mitigation of) burning sensation etc. the use of Santalum album, which is in vogue has the approval of the scriptures; (similarly) in fever the adoption of both langana (fasting) and brihmana (stoutening/nourishing therapy) (which are in vogue) are approved by the science (of medicine) itself.

Role of four limbs in effective treatment of diseases

चतुष्पाद्गुणसम्पन्ने सम्यगालोच्य योजिते ।
मा कृथा व्याधिनिर्घातं विचिकित्सां चिकित्सिते ॥७३॥
With all the four limbs of treatment being in excellent state, when the treatment has been well planned and administered properly, its ability to eradicate the diseases need not be doubted in treatment.

Role of four limbs in effective treatment of diseases

एतद्धि मृत्युपाशानामकाण्डे छेदनं दृढम् ।
रोगोत्त्रासितभीतानां रक्षासूत्रमसूत्रकम् ॥ ७४ ॥
It is sure to cut the rope of untimely death and act as a protective thread to those terrified by disease, though not a thread actually.

Science of medicine: As both nectar and poison

एतत्तदमृतं साक्षाज्जगदायासवर्जितम् ।
याति हालाहलत्वं तु सद्यो दुर्भाजनस्थितम् ॥ ७५ ॥
Thus, it (science of medicine) is the nector obviously for the universe to ward off its exertions (miseries, diseases); deposited in unsuitable vessels (studied and practiced by unscrupilous persons) it becomes the powerful poison immediately (is more harmful).

Importance of knowing philosophy and ethics behind the texts of medical science

अज्ञातशास्त्रसद्भावाञ्छास्त्रमात्रपरायणान् ।
त्यजेद्दूराद्भिषक्पाशान् पाशान् वैवस्वतान् इव ॥७६॥
Those who know only the (sentences of the) texts of this science, but not the good intention of it (philosophy and ethics), should be avoided from a distance itself by the physician, pāśān pāśān iva vaivasvatān – just like avoiding the rope of the Lord of death (Yamadeva).

Appraisal of noble and dedicated physicians

भिषजां साधुवृत्तानां भद्रमागमशालिनाम् ।
अभ्यस्तकर्मणां भद्रं भद्रं भद्राभिलाषिणाम् ॥ ७७ ॥
Let the physicians who practice medicine rightly/honorably become prosperous, let those who adhere to the science (including its philosophy and ethics) become efficient; let those who gain knowledge by constant practice (practical work, experimentation etc.) become skillful; let those who desire the good of all the living beings of the world become blessed.

Origin of this text

इति तन्त्रगुणैर्युक्तं तन्त्रदोषैर्विवर्जितम् ।
चिकित्साशास्त्रमखिलं व्याप्य यत्परितः स्थितम् ॥७८॥
विपुलामलविज्ञानमहामुनिमतानुगम् ।
महासागरगम्भीरसङ्ग्रहार्थोपलक्षणम् ॥ ७९ ॥
This text (Ashtanga Hridaya) endowed with Tantragunas (merits/virtues of a treatise) and devoid of Tantra doshas (demerits/blemishes) and comprising of all other texts of the science (of medicine), stands equal to them. Following the teachings of great sages, who possessed unlimited and unvitiated knowledge arose the Sangraha (Ashtanga sangraha) which is deep like the great ocean, this text (Ashtanga Hridaya) is an epitome of it.

Origin of this text

अष्टाङ्गवैद्यकमहोदधिमन्थनेनयोऽष्टाङ्गसङ्ग्रहमहामृतराशिराप्तः ।
तस्मादनल्पफलमल्पसमुद्यमानां प्रीत्यर्थमेतदुदितं पृथगेव तन्त्रम् ॥ ८० ॥
By churning the great ocean of the eight branches of medical science, a great store of nector the Astanga Sangraha was obtained. From that (Ashtanga Sangraha) is born this text (Ashtanga Hridaya) separately, greatly beneficial, which is for satisfying the less studious.

Origin of this text

इदमागमसिद्धत्वात्प्रत्यक्षफलदर्शनात् ।
मन्त्रवत्सम्प्रयोक्तव्यं न मीमांस्यं कथञ्चन ॥ ८१ ॥
Since these (information described in this text) are approved by ancient scriptures and since the benefits (accruing by following them) are perceptible (noticeable clearly within a short time), to be used as similar to Mantra, without any discussion (of their efficacy).

Benefits of this text

दीर्घजीवितमारोग्यं धर्ममर्थं सुखं यशः ।
पाठावबोधानुष्ठानैरधिगच्छत्यतो ध्रुवम् ॥ ८२ ॥
By studying, understanding and making use of these tenets (of the text daily), the person is sure to acquire long life, health, virtuousness, wealth, happiness and reputation.

Benefits of this text

एतत्पठन् सङ्ग्रहबोधशक्तः स्वभ्यस्तकर्मा भिषगप्रकम्प्यः ।
आकम्पयत्यन्यविशालतन्त्रकृताभियोगान् यदि तन्न चित्रम् ॥ ८३ ॥
By studying this text, the physician will be able to understand the Sangraha (Ashtanga Sangraha), becoming well versed and dexterous in his professional work. What is strange if he makes others (physicians) who have read still bigger texts tremble (become afraid of)?

Effects of not having wholesome knowledge of scriptures

यदि चरकमधीते तद्ध्रुवं सुश्रुतादिप्रणिगदितगदानां नाममात्रेऽपि बाह्यः ।
अथ चरकविहीनः प्रक्रियायामक्लिन्नः किमिव खलु करोतु व्याधितानां वराकः ॥ ८४ ॥
He (physician) who reads only the Charaka (Samhita), is deprived of even the names of the diseases which are described by Susrutha (Samhitha) etc.; and he who is devoid of (not studied) Charaka (Samhita) becomes inefficient in giving treatment; what good can such an unintelligent man do to the patient?

Call for avoiding stubbornness and egoism in appreciating scriptures

अभिनिवेशवशादभियुज्यते सुभणितेऽपि न यो दृढमूढकः ।
पठतु यत्नपरः पुरुषायुषं स खलु वैद्यकमाद्यमनिर्विदः ॥ ८५ ॥
He, the stubborn fool, who, filled with prejudice, does not appreciate a text even though it is well composed, let him study with all effort throughout his life, the first medical text itself composed by Lord Brahma.

Importance of authors of scriptures

वाते पित्ते श्लेष्मशान्तौ च पथ्यं तैलं सर्पिर्माक्षिकं च क्रमेण ।
एतद्ब्रह्मा भाषतां ब्रह्मजो वा का निर्मन्त्रे वक्तृभेदोक्तिशक्तिः ॥ ८६ ॥
“Oil, ghee and honey are suitable for the mitigation of Vata, Pitta and Kapha respectively”. What (difference does it make) if this statement is made either by Brahma or by the son of Brahma? Is there any (special) power in words which are not hymns, when spoken by different persons?

Appeal for casting away jealousy against texts and authors

अभिधातृवशात्किं वा द्रव्यशक्तिर्विशिष्यते ।
अतो मत्सरमुत्सृज्य माध्यस्थ्यमवलम्ब्यताम् ॥ ८७ ॥
Is there any special difference in the power (action) of the herbs, if described by any specific person? Hence adopt the middle path (avoiding both extremes), casting away the jealousy (prejudice against Ashtanga Hridaya and its author).

Appeal to respect all good texts

ऋषिप्रणीते प्रीतिश्चेन्मुक्त्वा चरकसुश्रुतौ ।
भेडाद्याः किं न पठ्यन्ते तस्माद्ग्राह्यं सुभाषितम् ॥८८॥
If there is love for the works of sages only, then why don’t people read the works of Bheda etc. keeping away from the works of Charaka and Sushruta? So, any good word (text) should be accepted.
Notes- Through the above verses, the author makes an appeal to the scholars of Ayurveda of his day, to accept his books as reliable texts of Ayurveda, suitable for study. Similar verses are found in Ashtanga sangraha, also. This appeal makes it imperative for us to assume that Vaghbata had not attained an authoritative status during his lifetime and that his works were not accepted as scriptures of Ayurveda. The reason for this was the strong view among the tradition-bound/orthodox Ayurveda scholars of that period “that the words of Rishi (sages) only are reliable, and Arsha granthas (works written by sages) only are to be studied”. Vagbhata was not Rshi (sage) but a common man, that too with greater leaning towards Buddhism- a non-vedic religion. Hence Vagbhata inspite of his great familial reputation was not accepted as an authority. This must have hurt the feelings of Vagbhata greatly. So, he admonishes those who blindly adhere to the habit of accepting only the works of sages though some such works are not worthy and of not accepting any work simply because it is written by the common man, ignoring its merits. Hence his appeal to cast –off prejudices, study his books and appreciate their utility.
Vagbhata’s appeal brought the desired change, though after some time, for we find Vagbhata and his works being named and referred to by authors later than 8th century A.D.

Ashtanga Hridaya is the heart of literature of Ayurveda: The essence

हृदयमिव हृदयमेतत्सर्वायुर्वेदवाङ्मयपयोधेः ।
कृत्वा यच्छुभमाप्तं शुभमस्तु परं ततो जगतः ॥ ८९ ॥
This Hridaya (Ashtanga Hridaya) is like the heart (essence) of the entire ocean of literature of Ayurveda. From the good fortune that accrues from it, let the whole world attain happiness.

इति श्री वैद्यपति सिंहगुप्तसूनु श्रीमद्वाग्भटविरचितायामष्टाङ्गहृदयसंहितायां षष्ठे उत्तरस्थाने वाजीकरणविधिर्नाम चत्वारिंशोऽध्याय: ॥ ४० ॥
Thus, ends the chapter- Vajikarana vidhi- the fortieth in Uttarasthana of Ashtanga Hridaya Samhita, composed by Shrimad Vagbhata, son of Shri Vaidyapati Simhagupta.
Thus, ends Vrisha (vajikarana) Chikitsa- eighth branch of Ayurveda.
Thus, ends Uttarasthana – the sixth section.
Thus, ends Ashtanga Hridaya Samhita.