Sangraha means a concise collection. This chapter gives the groups in summary, while their detailed use is stated in Chikitsasthana after assessing the strength of the doshas.
Key terms
dravyasa~ggraha (dravyasangraha)
A concise collection or grouping of medicinal substances.
Adhikarana 2 (3) · Śloka 3
samāsēna saptatriṁśaddravyagaṇā bhavanti ||3||
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समासेन सप्तत्रिंशद्द्रव्यगणा भवन्ति ||३||
Meaning of the śloka
In summary, there are thirty-seven groups of medicinal substances.
Ganas are groups of items. Thirty-two groups have variable numbers of members, and another five each have five members. Some read thirty-five groups, or thirty if the groups beginning with amalaki and others are excluded.
Key terms
gaNa (gana)
A group of medicinal substances collected under a shared traditional action.
The Vidarigandhadi group consists of vidarigandha, vidari, vishvadeva, sahadeva, shvadamshtra, prithakparni, shatavari, sariva, krishnasariva, jivaka, rishabhaka, mahasaha, kshudrasaha, the two brihatis, punarnava, eranda, hamsapadi, vrishcikali and rishabhi. It is described as calming pitta and vata and countering shosha, gulma, bodily aching, upward breathing difficulty and cough.
Vidarigandha is shalaparni. Vidari is a red-flowered tuber of two forms, a long milk-rich type and hastipadaka with little latex. Vishvadeva is gangeruki, regionally gudasharkara; others call it white-flowered bala. Sahadevi is a yellow-flowered bala variety, while others identify blue-flowered bala. Shvadamshtra is gokshuraka, prithakparni is prishniparni, and krishnasariva is a sandal-scented climber locally called kalaveli; some omit it. Mahasaha and kshudrasaha are mashaparni and mudgaparni. The two brihatis have small and large fruits. Hamsapadi and vrishcikali receive detailed morphological descriptions; some identify the latter as vrishciya greens. Rishabhi is kapikacchu. Some include shrigalavinna, while others reject it or identify it as a long-leaved prithakparni type. Shosha is rajayakshma and angamarda sphutanika. The group may be prepared, wholly or from available members, as decoction, infusion, juice, paste, powder, pill, food preparation, extract, topical paste, irrigation, bath, ghee or oil according to condition, time and place. Unspecified individual actions are inferred from the stated group action.
The Aragvadhadi group comprises aragvadha, madana, gopaghonta, kantaki, kutaja, patha, patala, murva, indrayava, saptaparna, nimba, kuruntaka, dasikuruntaka, guduci, citraka, sharngeshta, two karanjas, patola, kiratatiktaka and sushavi. It is described as reducing kapha and poison, countering meha, kushtha, fever, vomiting and itching, and cleansing wounds.
Aragvadha is kiramalaka and madana pinditaka. Gopaghonta has alternatives karkoti, a badara variety called gramakolika, or a puga variety. Kantaki is vikankata. Murva is used for bowstrings; others call it corasnayu. Sharngeshta has numerous alternatives: kakajangha, kakamaci, kakatikta or kakadani, with regional names and descriptions. The two karanjas are cirabilva and thorny vitapa-karanja. Kiratatiktaka is bhunimba. Sushavi is karavellaka; others identify paniyavalli.
The Salasaradi group consists of salasara, ajakarna, khadira, kadara, kalaskandha, kramuka, bhurja, meshashringi, tinisha, candana, kucandana, shimshapa, shirisha, asana, dhava, arjuna, tala, shaka, naktamala, putika, ashvakarna, aguru and kaliyaka. It is described as eliminating kushtha and disorders classed as meha and pandu, and as drying kapha and medas.
Salasara is heartwood of sala. Ajakarna is sarja, a sala type; khadira is gayatri and kadara a white-hearted khadira-like tree. Kramuka is puga; some read kramuga or identify tree-lodhra. Some replace bhurja with sphurjaka, identified as shyonaka. Meshashringi is karkatashringi. Candana is white sandal and kucandana red sandal. Putika is cirabilva and kaliyaka is regionally malendri-candana. The commentary distinguishes vinashana as eradication, harana as pacification or removal, and shoshana as drying the fluid and unctuous qualities of kapha and medas.
The Varunadi group comprises varuna, artagala, shigru, madhushigru, tarkari, meshashringi, putika, naktamala, morata, agnimantha, two saireyakas, bimbi, vasuka, vasira, citraka, shatavari, bilva, ajashringi, darbha and the two brihatis. It is described as restraining kapha and medas and countering headache, gulma and internal vidradhi.
Varuna is a bitter-hearted vegetable tree. Artagala is fragrant-rooted kakubha. Shigru is shobhanjana and madhushigru its red form. Morata is ankolla-flowered, though others identify hastikarna-palasha. The two saireyakas bear red and blue flowers. Bimbi has lip-like fruit. Vasuka is buka, while others call it arka. Vasira is a grass-like markatapippali identified locally with apamarga. Ajashringi is chagalavishanika or uttamarani. The two brihatis are large- and short-fruited kantakaris.
The Viratarvadi group consists of virataru, two sahacaras, darbha, vrikshadani, gundra, nala, kusha, kasha, ashmabhedaka, agnimantha, morata, vasuka, vasira, bhalluka, kurantika, indivara, kapotavanka and shvadamshtra. It is described as countering vata disorders and relieving urinary stone, sharkara, urinary difficulty or obstruction, and associated pain.
Virataru is shara; others identify a thorny dry-region tree called vellantara and quote its flower and leaf morphology. The two sahacaras are two kantashelu forms. Vrikshadani is bandaka, though others say vrikshakalambuka. Nala is hollow and reed-like. Morata has alternatives ankolla-flowered plant, hastikarna-palasha or sugarcane root. Vasira is apamarga; others call it a suryavarta variety. Kapotavanka is suvarcala; others describe a separate small-branched plant with shirisha-like leaves. Ashmari is a bladder stone, sharkara a stone fragmented by vata, and mutraghata urinary obstruction; pain connects with each disorder.
The Rodhradi group comprises rodhra, savararodhra, palasha, kutannata, ashoka, phanji, katphala, elavaluka, shallaki, jingini, kadamba, sala and kadali. It is described as reducing medas and kapha, addressing disorders of the female reproductive tract, checking discharge, supporting complexion and countering poison.
Rodhra is the red type used in preparing lac, while savararodhra has thick white bark. Palasha is kimshuka, kutannata shyonaka, phanji bhargi, and elavaluka a dark-fragrant katphala-like substance. Shallaki is eaten by elephants. Jingini is gudamajjanika. Kadali is rambha. Stambhi means checking diarrhea and similar excessive flow.
Key terms
rodhrAdigaNa (rodhradigana)
The drug group beginning with rodhra.
stambhI (stambhi)
Checking or restraining excessive flow, illustrated by diarrhea.
The Arkadi group consists of arka, alarka, two karanjas, nagadanti, mayuraka, bhargi, rasna, indrapushpi, kshudrashveta, mahashveta, vrishcikali, alavana and tapasavriksha. It is described as reducing kapha, medas and poison, calming worms and kushtha, and especially cleansing wounds.
Arka is the red-flowered form and alarka mandaraka whose latex is said not to spoil. The two karanjas are tree and vitapa types. Mayuraka is apamarga. Indrapushpi is a thorny black-flowered karanja; others call it kalikarika. Kshudrashveta is white-flowered shvetasyanda. Mahashveta is blue-flowered sephanda; others identify sterile karkotika. Alavana is jyotishmati with round ripe red fruit and yellow oil. Tapasavriksha is inguda; others identify putranjivaka.
The Surasadi group contains surasa, white surasa, phanijjhaka, arjaka, bhustrina, sugandhaka, sumukha, kalamala, kutheraka, kasamarda, kshavaka, kharapushpa, vidanga, katphala, surasi, nirgundi, kulahala, undurukarnika, phanji, pracibala, kakamaci and vishamushtika. It is described as reducing kapha, killing worms, countering pratishyaya, loss of appetite, difficult breathing and cough, and cleansing wounds.
The two surasas are white- and dark-flowered tulasi. Phanijjhaka is strongly aromatic maruvaka. Arjaka is a fine-leaved, scentless white kutheraka. Bhustrina and sugandhaka have competing identifications as gudaka and dronapushpi, or rohisha and a large fragrant grass. Sumukha is rajika or wild barbarika. Kshavaka is a sneeze-producing phanijjhaka-like plant; kharapushpa may be its variety, bovaika or maruvaka. Surasi is bilvanasi or white nirgundi. Undurukarnika has alternatives mushikakarnika, dravanti or dantini, with a spelling variant. Pracibala is matsyakshaka, alternatively kakajangha or nadipippali; the commentator prefers kakajangha here. Vishamushtika is drekka or rajanimbha, alternatively large alambusha or karkoti. Krimisudana means worm-destroying.
The Mushkakadi group comprises mushkaka, palasha, dhava, citraka, madana, vrikshaka, shimshapa, vajravriksha and triphala. It is described as reducing medas and defects of shukra and strongly countering meha, arshas, pandu, urinary stone and sharkara.
Mushkaka is an alkali-source tree locally called mokhaka. Palasha is kimshuka, madana pinditaka, vrikshaka kutaja, shimshapa krishnasara and vajravriksha sehunda. Triphala is haritaki, amalaki and bibhitaka. Some read madanavriksha as one compound, explaining that tree specifies use of the plant rather than the fruit.
The Pippalyadi group includes pippali, pippali root, cavya, citraka, dried ginger, black pepper, hastipippali, harenu, ela, ajamoda, indrayava, patha, jiraka, mustard, fruit of mahanimba, hingu, bhargi, madhurasa, ativisha, vaca, vidanga and katurohini. It is described as reducing kapha, pratishyaya, vata and loss of appetite, kindling digestion, countering gulma and pain, and processing ama.
Cavya is described as hastipippali root, shrngavera as dried ginger and hastipippali as gajapippali. Ajamoda is known by that name; others identify yavani. Mahanimba is drekka or mountain nimba. Madhurasa is murva. Ama is defined as rasa left undigested through weakness of digestive fire and said to aggravate all doshas.
Key terms
pippalyAdigaNa (pippalyadigana)
The drug group beginning with pippali.
AmapAcana (amapacana)
Processing or maturation of ama in the group's stated action.
Dhyamaka is katrina or rohisha. Tvak is varanga and patra patraka. Nagapushpa is nagakeshara, though others describe a large tree with similar flowers. Vyaghranakha is the large form and shukti a smaller variety. Shriveshtaka is sarala exudate, coca a forest bark variety, sarjarasa is resin called rala, turushka sihlaka, kunduruka shallaki exudate, and sprikka a fragrant northern substance. Punnaga and keshara may be two items; some combine them as lotus filament. Another reading has punnaga and nagakeshara separately. Kotha is defined as a rapidly appearing and disappearing, itchy, red lesion resembling a wasp sting and attributed to blood, kapha and pitta.
The Vacadi group contains vaca, musta, ativisha, abhaya, bhadradaru and nagakeshara. The Haridradi group contains haridra, daruharidra, kalashi, kutaja seeds and madhuka. Both groups are described as cleansing breast milk, calming ama-associated diarrhea, and especially processing doshas associated with ama.
The Shyamadi group comprises shyama, mahashyama, trivrit, danti, shankhini, tilvaka, kampillaka, ramyaka, kramuka, putrashreni, gavakshi, rajavriksha, two karanjas, guduci, saptala, chagalantri, sudha and suvarnakshiri. It is described as countering gulma and poison, breaking obstructed feces in anaha and abdominal disease, and countering udavarta.
Shyama is white trivrit, mahashyama vriddhadaraka, and trivrit here the red-rooted variety locally called nishotra. Shankhini is a yavatikta variety; some call it shvetabudhna. Tilvaka is rodhra, while others describe a large-leaved, red-barked purgative rodhra-like tree. Kampillaka is rocanika. Ramyaka is drekka or mahanimba; some identify patola root. Putrashreni is dravanti with castor-like fruit and leaves. Saptala is a snuhi variety. Chagalantri is a vriddhadaraka variety; others call it a root variety. Sudha is sehunda. Suvarnakshiri has ananta-like leaves; others identify kangushtha.
Brihati, kantakari, kutaja fruit, patha and madhuka constitute the brihatyadi group. It is described as digestive and as countering pitta and vata, kapha, loss of appetite, heart disorders, difficult urination and pain.
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br̥hatītyādi| mūlē spaṣṭa ēva||31-32||
Meaning of the commentary
The commentary regards both the ingredient list and the stated properties as clear in the root text.
Patola, chandana, kuchandana, murva, guduchi, patha and katurohini constitute the patoladi group. It is described as countering pitta, kapha and loss of appetite, calming fever, benefiting wounds, and countering vomiting, itching and poison.
Kuchandana is identified here as red sandalwood. Murva is identified as dudhauda, while some identify it as chaurasnayuka. Vranya means beneficial for wounds.
Key terms
paTolAdi gaNa (patoladi gana)
The medicinal group beginning with patola.
kucandana (kuchandana)
Identified by the commentary as red sandalwood.
mUrvA (murva)
Identified as dudhauda, with chaurasnayuka as an alternative.
Kakoli, kshirakakoli, jivaka, rishabhaka, mudgaparni, mashaparni, meda, mahameda, chinnaruhā, karkatashringi, tugakshiri, padmaka, prapaundarika, riddhi, vriddhi, mridvika, jivanti and madhuka constitute the kakolyadi group. It is described as countering pitta, blood disorder and vata, sustaining life, nourishing, promoting virility, and increasing breast milk and kapha.
Kakoli and its variety kshirakakoli, jivaka, rishabhaka, meda and mahameda are treated as known by their names. Mudgaparni is locally called mugavani. Mashaparni is called mashavani, while some call it the wild mash shrub. Chinnaruhā is guduchi, tugakshiri is bamboo manna, padmaka is padmaka wood, and mridvika is grape. Prapaundarika is described as a sweet substance slightly thicker than yashtimadhu and suitable for eye instillation; others identify it as shripushpa. Jivanti is locally called dodika, a vine with latex-bearing fruit shaped like arka fruit; others identify it as suvarnajivanti. Jivana means sustaining life and brimhana means promoting bodily growth.
Key terms
kAkolyAdi gaNa (kakolyadi gana)
The medicinal group beginning with kakoli.
prapauNDarIka (prapaundarika)
A sweet substance described in the commentary; alternatively identified as shripushpa.
jIvanti (jivanti)
Identified as dodika, with suvarnajivanti as an alternative.
bRuMhaNa (brimhana)
Nourishing or promoting bodily growth in the classical classification.
Ushaka, saindhava, shilajatu, the two kinds of kasisa, hingu and tutthaka constitute the ushakadi group. It is described as countering kapha, drying medas, and countering urinary stones, gravel, difficult urination and gulma.
Ushaka is described as alkaline earth abundant in the Badahara region near Varanasi; others regard it as another substance produced there. The two kasisas are a somewhat sour-salty, ash-like kasisa and a slightly yellow, astringent variety called pushpakasisa. Tutthaka is identified as karparika-tuttha, locally khapariya, while others identify it as mayuragriva.
Key terms
UShakAdi gaNa (ushakadi gana)
The medicinal group beginning with ushaka.
kAsIsadvaya (kasisadvaya)
Two varieties of kasisa distinguished by appearance and taste.
tutthaka
Identified as karparika-tuttha or, alternatively, mayuragriva.
Sariva, madhuka, chandana, kuchandana, padmaka, kashmari fruit, madhuka flowers and ushira constitute the sarivadi group. It is described as countering thirst and raktapitta, calming pitta fever and especially relieving burning.
Anjana, rasanjana, nagapushpa, priyangu, nilotpala, nalada, lotus stamens and madhuka constitute the anjanadi group. It is described as countering raktapitta and poison and strongly relieving internal burning.
Anjana is sauvira-anjana. Rasanjana is described as an artificial yellow-red preparation from a decoction of daruharidra. Another account distinguishes two forms: srotoanjana, a mineral resembling black stone, and the artificial daruharidra product; because it occurs beside sauvira-anjana here, the mineral form is preferred. Nagapushpa is nagakeshara, nalada is mamsi, and nalinakeshara means lotus stamens.
Key terms
a~jjanAdi gaNa (anjanadi gana)
The medicinal group beginning with anjana.
rasA~jjana (rasanjana)
Either a daruharidra-derived preparation or a black-stone-like mineral; the commentator favors the mineral here.
The fruits of parushaka, grape, katphala, pomegranate, rajadana, kataka and shaka, together with triphala, constitute the parushakadi group. It is described as countering vata and urinary disorders, supporting the heart, relieving thirst and promoting appetite.
Parushaka, also called dhanvapatraka, has two forms distinguished by tree or shrub habit. Katphala is somavalka, locally kayaphala. Rajadana is kshirīkā. Kataka bears a fruit likened to hare droppings and is used traditionally for clarifying water. Shaka is a particular tree with leaves smooth on one surface and rough on the other. The fruits of every listed plant are intended.
Key terms
parUShakAdi gaNa (parushakadi gana)
The fruit group beginning with parushaka.
katakaphala
A fruit traditionally described as clarifying water.
shAkaphala (shakaphala)
Fruit of the shaka tree described by its two-sided leaf texture.
The priyangvadi group comprises priyangu, samanga, dhataki, punnaga, nagapushpa, chandana, kuchandana, mocharasa, rasanjana, kumbhika, srotoja, lotus stamens, yojanavalli and dirghamula. The ambashthadi group comprises ambashtha, dhataki flowers, samanga, katvanga, madhuka, bilvaveshika, savararodhra, palasha, nandivriksha and lotus stamens. Both groups are described as countering mature diarrhea, joining tissues, suitable in pitta conditions and promoting wound closure.
Samanga is anjalikarika, locally lajjalū. Punnaga is identified as tunga, while others describe a fragrant southern plant called suraparni or surangi. Nagapushpa is nagakeshara. Here chandana is red sandalwood and kuchandana is sandalwood from Malaya. Mocharasa is shalmali exudate; rasanjana is derived from a darvi decoction; srotoja is sauvira-anjana; yojanavalli is manjishtha. Dirghamula is duralabha, though others identify it as shaliparni. Ambashtha is machika, locally sangkurada in the west, while others identify it as patha. Katvanga is araluka and bilvaveshika is the kernel of young bilva. Some read maharodhra. Savararodhra is lodhra selected for its astringency, rather than the other purgative type. Palasha is kimshuka. Nandivriksha is kashmari, though others identify it as gardabhanda. Sandhaniya is explained as promoting union of fractures.
Key terms
priya~ggvAdi gaNa (priyangvadi gana)
The group beginning with priyangu.
ambaShThAdi gaNa (ambashthadi gana)
The group beginning with ambashtha.
sandhAnIya (sandhaniya)
Classified as promoting joining, explained here in relation to fractures.
Nyagrodha, udumbara, ashvattha, plaksha, madhuka, kapitāna, kakubha, amra, koshamra, chorakapatra, the two jambus, priyala, madhuka, rohini, vanjula, kadamba, badari, tinduki, sallaki, rodhra, savararodhra, bhallataka, palasha and nandivriksha constitute the nyagrodhadi group. It is described as beneficial for wounds, astringent, supporting fracture union, and countering raktapitta, burning, medas and disorders of the female reproductive tract.
Nyagrodha is vata, ashvattha is pippala, plaksha is parkati, kapitāna is amrataka, kakubha is arjuna, and chorakapatra is the laksha tree. The two jambus are the large-fruited rajajambu and small-fruited kakajambu; naming two excludes a third, bhumijambu. Priyala is charadruma, the second madhuka is the sweet-flowered tree locally called mahuva, rohini is katphala, vanjula is vetasa, and tinduki is the tinduka tree locally called timbaruyani. Here nandivriksha is the sprouting gardabhanda, locally parshvapippala.
Key terms
nyagrodhAdi gaNa (nyagrodhadi gana)
The medicinal group beginning with nyagrodha.
jambUdvaya (jambudvaya)
The two jambus: rajajambu and kakajambu, excluding bhumijambu.
nandIvRukSha (nandivriksha)
Here identified as a sprouting gardabhanda called parshvapippala.
Guduchi, nimba, kustumburu, chandana and padmaka constitute the guduchyadi group. It is described as countering all fevers, kindling digestion, and countering nausea, loss of appetite, vomiting, thirst and burning.
Utpala, red utpala, kumuda, saugandhika, kuvalaya, pundarika and madhuka constitute the utpaladi group. It is described as countering burning, pitta and blood disorder, as well as thirst, poison, heart disorder, vomiting and fainting.
Utpala is blue lotus, red utpala is red lotus, kumuda is white water lily, saugandhika is a fragrant lotus resembling blue lotus in shape and color, kuvalaya is slightly blue-white, pundarika is white lotus, and madhuka is yashtimadhuka.
Key terms
utpalAdi gaNa (utpaladi gana)
The aquatic-flower group beginning with utpala.
saugandhika
A fragrant lotus described as resembling blue lotus.
Musta, haridra, daruharidra, haritaki, amalaki, bibhitaka, kushtha, haimavati, vacha, patha, katurohini, sharngeshta, ativisha, dravidi, bhallataka and chitraka constitute the mustadi group. It is described as destroying kapha, countering disorders of the female reproductive tract, purifying breast milk and promoting digestion.
Haimavati is white vacha, while vacha itself is described as reddish. Sharngeshta is kakatikta, having a pale, round, covered fruit; it is locally called chirapotika and in the eastern region jhajharusha. Others identify it as kakajangha or kakamachi. Dravidi is ela. 'Purifying breast milk' is glossed as making a woman's milk clear or wholesome.
Key terms
mustAdi gaNa (mustadi gana)
The medicinal group beginning with musta.
shAr~ggeShTA (sharngeshta)
A plant with several competing identifications: kakatikta, kakajangha or kakamachi.
stanyashodhana
Classified as clarifying or purifying breast milk.
Haritaki, amalaki and bibhitaka are called triphala. Triphala is described as countering kapha and pitta, meha and kushtha, benefiting the eyes, kindling digestion and countering irregular fever.
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harītakītyādi| triphalā prasiddhā| triphalātrikaṭukayōryathālābhaparibhāṣā na vyāpriyatē ata ēvānayōrgranthakārēṇa sañjñā kr̥tēti||56-57||
Meaning of the commentary
The three-member composition of triphala is treated as well known. The commentator notes that the usual interpretive rule allowing selection according to availability does not apply to triphala or trikatu; this is why the author explicitly defines both names.
Key terms
triphalA (triphala)
The fixed triad of haritaki, amalaki and bibhitaka.
yathAlAbhaparibhAShA (yathalabhaparibhasha)
A rule permitting use according to availability, stated here not to apply to this defined group.
Pippali, maricha and shringavera are called trikatu or tryushana. The group is described as countering kapha and medas, meha, kushtha and other skin disorders, kindling digestion, and countering gulma, pinasa and weak digestive fire.
The commentary explains 'skin disorders' as including kushtha and related conditions; the rest is treated as clear. As with triphala, the named triad has a fixed composition rather than being selected according to availability.
Key terms
trikaTuka (trikatu)
The fixed triad of pippali, maricha and shringavera.
tryUShaNa (tryushana)
Another name for the same three pungent substances.
Amalaki, haritaki, pippali and chitraka constitute the amalakyadi group. It is described as countering all fevers, benefiting the eyes, kindling digestion, promoting virility, and countering kapha and loss of appetite.
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āmalakītyādi| mūlē spaṣṭa ēva||60-61||
Meaning of the commentary
The commentary considers the ingredient list and stated properties clear in the root text and supplies no alternative identification.
The Trapvadi group consists of tin, lead, copper, silver, gold, black iron and iron residue. The text attributes to it actions against gara, worms, thirst, poison, heart disease, pandu and meha.
Trapu is vanga, sisa is naga, rajata silver, and krishnaloha sharp or hardened iron. Iron residue is popularly called kata. Gara means artificially prepared poison.
Key terms
garaH (garah)
Artificially compounded poison in the source classification.
The group contains laksha, arevata, kutaja, ashvamaraka, katphala, both haridras, nimba, saptacchada, malati and trayamana. It is described as astringent, bitter and sweet, calming kapha- and pitta-related distress, addressing kushtha and worms, and cleansing unhealthy wounds.
Arevata is kiramalaka, kutaja indrayava, ashvamaraka karavira, katphala somakalkala or kayaphala, saptacchada saptaparna or satavana, and malati jati. Travamana is known by that name. Some read triphala in this group.
The five panchamulas are next described. The smaller panchamula contains trikantaka, the two brihatis, prithakparni and vidarigandha. It is astringent, bitter and sweet, and is described as calming vata and pitta, nourishing and strengthening.
The great panchamula consists of bilva, agnimantha, tintuka, patala and kashmari. It is slightly bitter, counters kapha and vata, is light after digestion, kindles agni and has a sweet secondary taste.
These two groups together are called dashamula. The text describes this group as addressing difficult breathing, kapha, pitta and vata, digesting ama and countering all fevers.
The vine panchamula contains vidari, sariva, rajani, guduchi and ajashringi. The thorn panchamula contains karamardi, trikantaka, sairiyaka, shatavari and gridhranakhi. Both are described as addressing raktapitta, three kinds of swelling, all mehas and disorders of shukra.
Vidari is vidarikanda and rajani haridra. Others read ranjani, identified as shirahalaka. Ajashringi is medhika, while others identify karkatashringi. Karamardi is kshiraphala, trikantaka gokshuraka, sairiyaka kantaseliyaka and gridhranakhi himsra. Another reading assigns the vine group kapha-reducing, urine- and vata-facilitating, virility and sensory actions, and the thorn group kapha-vata reduction, sweet aftertaste and cleansing of pakvashaya.
Adhikarana 37 (75-76) · Śloka 76
kuśakāśanaladarbhakāṇḍēkṣukā iti tr̥ṇasañjñakaḥ ||75||
mūtradōṣavikāraṁ ca raktapittaṁ tathaiva ca |
antyaḥ prayuktaḥ kṣīrēṇa śīghramēva vināśayēt ||76||
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कुशकाशनलदर्भकाण्डेक्षुका इति तृणसञ्ज्ञकः ||७५||
मूत्रदोषविकारं च रक्तपित्तं तथैव च |
अन्त्यः प्रयुक्तः क्षीरेण शीघ्रमेव विनाशयेत् ||७६||
Meaning of the śloka
The grass panchamula consists of kusha, kasha, nala, darbha and kandekshuka. Used with milk, this last five-root group is described as quickly addressing urinary disorders and raktapitta.
Kusha is short, soft and needle-leaved; kasha has chamara-like leaves; nala is known by its name; darbha is broad, rough-leaved and long. Kandekshuka is great khagali; others say sugarcane, while another reading has kanda, meaning shara.
This single verse supplies group actions for traditions that do not read a separate action verse after every panchamula. The first two are laghu and maha panchamula, the last grass panchamula, and the middle two vine and thorn panchamula.
Adhikarana 39 (78) · Śloka 78
trivr̥tādikamanyatrōpadēkṣyāmaḥ ||78||
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त्रिवृतादिकमन्यत्रोपदेक्ष्यामः ||७८||
Meaning of the śloka
Trivrit and the remaining substances will be taught elsewhere.
These groups have been stated in summary; their detailed treatment will be explained in the therapeutic sections. The supplied source then contains an ellipsis.
After assessing the relative strength of doshas and the other factors, a discerning physician should appropriately derive from these groups pastes, decoction preparations, oils, ghees and drinks.
Dosha strength includes the strength of all examined factors. Kashaya here covers five preparations: boiled decoction, cold infusion, expressed juice, phanta and paste. Panaka means drinkable preparations such as yusha and manda. The conjunction also includes unstated preparations such as those processed with jaggery.
Key terms
kaShAya (kashaya)
A collective term here covering five liquid or paste extraction preparations.
After examining whether dosha varieties are separate, combined in pairs or all combined, the corresponding drug groups should be used separately, mixed, or together. A group itself may be used partially or in full.
Separate doshas call for unmixed groups, paired doshas for mixed groups, and all three for three groups together. One group may also be joined with another. Vyasta means a selection of two, three, four or another number of its drugs; samhata means all its drugs. This rule applies only to the enumerated groups, not every formulation. Some do not read this rule.