oushadha sevana kala ,anupana,pathyapathya concepts

1. By-
Dr.Venkatesh
1st Year P.G. Scholar,
Kayachikitsa Department
औषध सेवनकाल

2. 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

3. 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)

4. Bhaishajya Kaala
Definition
• 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.

5. 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.

6. औषधसेवन काल अ.हॄ. अ.सं सुश्रुत चरक
अभ£üqÉç + + + +
प्राग्भ£üम् + + + +
मध्यभ£üqÉç + + + +
अधोभक्तम + + + +
(Morning and Evening)
सभ£üqÉç + + + +
अन्तराभक्तम् - + + +
सामुद्गम् + + + +
मुहुमुुह्: + + + +
सग्रासम् + + + +
ग्रासान्तरम् + + + +
नैशम ्/ ननशश + + - -
11 11 10 10TOTAL ---->

7. Abhakta
त§É अभक्तनाम MåüवलऔषधqÉ|| Ast.san.su.23/13
यत्र आहारे जीर्णे भेषजं, भेषजे जीर्णे आहार तत्- अनन्नम्।(अ.हॄ.सू.१३/३७ हेमाद्रि)
कफोिेके गदेऽनन्नं बललनो रोगरोगगर्णो: ।(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.

8. • 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

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

10. Madhya Bhakta
यत्र अधध आहर भेषजं पश्चात्शेष आहार तत्मध्ये, मध्ये भक्तं 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.

11. Pashchatbhakta
यत्र गॄहीत एव आहारे भेषजं तत्- अन्ते, अधोभक्तं नाम ॥
(अ.हॄ.सू.१३/३७ हेमाद्रि)
• 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 Vikruti
Vyana Vata Vikrut.For strengthening upper part of the body Diseases of
chest, throat, and head. Diseases of upper half of the body

12. Antarabhakta
• यदन्तरा पीयते पूवव अपरयो: भक्तयो: । (सु.उ.६४/७३)
• अन्तराभक्तं यत् पुवव अपरयो: अन्तरा मध्ये पीयते, पूवव अपरयो: इतत प्रात: सायन्तनयो: भोजनयो: इत्यर्व: ॥
(सु.उ.६४/७३-डल्हण)
• 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.

13. 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.

14. Sabhakta
यत्र आहारेण सह सातधतं तमश्रीकॄतं च औषधं तत्- सान्नं नाम।
(अ.हॄ.सू.१३/३७ हेमाद्रि)
सभक्तं यद् अन्नेन समं सातधतं, पश्चाद्वा समलोतडतम्। (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.

15. Samudga
यत्र आदौ भेषजं तत: अनन्तरं एव आहार: तत: अनन्तरं एव पुन: भेषजं तत् सामु्ं नाम । सामु्:-
सम्पुट: ।(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.

16. Grasa – Grasantarah
यत्र प्रततग्रासं ग्रास असम्qmÉ×£üमौषधं तत्- कवलान्तरे, ग्रासान्तरं नाम ।
यत्र प्रततग्रासं ग्रास सम्पॄक्तमौषधं 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).

17. Muhurmuhu
यत्र भु£üस्य 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.

18. Nishi
यत्र रात्रौ स्वप्नकाले भेषजं- तत् तनति, नैिं नाम ।(अ.हॄ.सू.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.

19. ANUPANA

20. 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.

21. 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)

22. • 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.

23. 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.

24. 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.

25. 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

26. 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.

27. 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.

28. • 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

29. Rasanusara Anupana
Rasa Anupanam
Madhura Katu rasa
Amla Lavana rasa
Madhura rasa
Katu Tikta rasa
Durvanalavetrasava
Kashaya Madhura rasa
Tikta Amla rasa
Lavana Amla rasa
Sarva rasa Ksheera
Gunanusara Anupana
Guna Anupanam
Ushnata
Pittaja vikara
Raktajavikara
Vidaha
Sheeta jala
Sheetata
Vataja vikara
Kaphaja vikara
Ushna jala

30. Aharanusara Anupana
Ahara/Oushadha dravya Anupanam
Shali, Shastikashali Ksheera
Mudgadi Dhanya Mamsa rasa
Odana Takra
Vaidala supa Souvira
Dhanyadi
Phala Khandasava
Dadhi, 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

31. Dravya varganusara Anupana
Dravya Varga Anupanam
Vaidalanam Dhanyamlam
Shasyajatanam Bhadramlam
Jangala Dhanvajanam Pippalyasavam
Vishkiranam Kolabadarasavam
Pratudanam
Ksheerivrukshasavam Sura
Draksha- Kashmarya
Kharjurasavam

32. KalpananusaraAnupana
Yoga Roga Ghnata Anupanam
Kaishora
guggulu
Netraroga Vasa
Gulma Varuna
Vrana Kushta Khadira kwatha
Ajeernam
Amla - Teekshna
dravya
Kalpana Anupanam
Avalehya
Madhu, Ksheera, Sita,
Ghrita
Sneham Ushnodakam
Yoganusara Anupana

33. Vayanusara Anupana
Vaya – Avastha Anupanam
Ksheerapa Dhatryah ksheera sarpi
Ksheerannada
Matryah Dhatryah
ksheera sarpi
Annada Kashayadini
Doshanusara Anupana
Dosha 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

34. 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

35. 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

36. 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.

37. 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.

38. 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.

39. 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

40. • 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.

41. Mode of action
Anupana 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.

42. PATHYA - APATHYA

43. 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.

44. DEFINITION
mÉjrÉÇmÉjrÉÉå AlÉmÉåiÉÇ rÉcÉÉå£üqÉçqÉlÉxÉÈÌmÉërÉqÉç |
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:xÉëÉåiÉÉåÃmÉÉiÉçzÉUÏUqÉÉaÉÉïiÉçAlÉmÉMüÉUMÇü
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.

45. mÉjÉÉåaÉëWûhÉãlÉçoÉɽÉSÉåwÉÉkÉÉiÉuɶÉ;iÉjÉÉmÉjÉÉåÌlÉuÉïiÉïMüÉ
kÉÉiÉuÉÉåaÉëѽåliÉå iÉlÉçÌ¢üixÉlqÉåuÉzÉUÏUÇaÉëÑÌWûiÉÇpÉuÉÌiÉ,
iÉiÉxcÉçzÉUÏUÉlÉÑmÉbÉÉÌiÉmÉjrÉÍqÉÌiÉpÉuÉÌiÉ:(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¤ÉçhÉqÉçÉiÉÑUxrÉÌuÉMüÉUmÉëzÉqÉlÉçÇ
cÉçmÉljÉÉ:iÉxqÉSlÉmÉåiÉÇmÉjrÉÇ, rÉŠqÉlÉxÉ:ÌmÉërÉqÉç , LiÉålÉ
qÉlÉ:zÉUÏUÉlÉÑmÉbÉÉÌiÉmÉjrÉÍqÉÌiÉ||
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.

46. 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

47. 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)

48. 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¶ÉçÌuÉÌuÉkÉåaÉÑïSeÉÉÅerÉåiÉç|| (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 .

49. 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)

50. 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)

51. ÌuÉÂkÉÉWûÉU-oÉÉåkÉMü
xÉÉUhÉÏHere are some references to highlight how Pathya turns to Apathya-
 SåzÉÌuÉÂkÉ –INCOMATABLE TO CLIMATE
 MüÉsÉÌuÉÂkÉ - INCOMATABLETO 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

52. IMPORTANCE
Pathya is sustainer of all living beings .
A³ÉçÇ ÌWû mÉëÉhÉÇmÉëÉÍhÉlÉÉÇ||(cÉ.xÉÑ.27)
Food sustains the life of all living beings. Complexion,
clarity, good voice , longevity , intellect are all
conditioned by Pathyakara Ahara itself.
ÌlÉbÉlOÒûlÉÉÌuÉlÉÉuÉæ±: ÌuɲÉlÉçurÉÉMüUhÉçÇ ÌuÉlÉÉ
ÌuÉlÉÉprÉxÉålÉçkÉÉlÉÑxMüx§ÉrÉÉåWûÉxrÉxrÉpÉÉeÉlÉqÉç||(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

53.  ÌWûiÉÉÍpÉeÉÑïWÒûrÉÉͳÉirÉqÉliÉÎalÉïÇxÉqÉÉÌWûiÉÇ|
A³mÉÉlÉxÉÍqɯlÉÉïqÉɧÉÉMüÉsÉÉå 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).

54. To show the importance of the pathya it is said in vaidya
jeevan written by Lolimbaraj that –
• mÉjrÉå xÉÌiÉaÉSÉiÉïxrÉ ÌMüqÉÉæwÉkÉçÌlÉwÉåuÉhÉæ:|
mÉjrÉåAxÉÌiÉ aÉSÉiÉïxrÉ ÌMüqÉÉæwÉkÉçÌlÉwÉåuÉhÉæ:||(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.
• AÉWûÉUxÉqpÉuÉÇuÉxiÉÑUÉåaɶÉÉWûÉûUxÉqpÉuÉÉ:
§ÉrÉEmÉxiÉqpÉÉ:AÉWûÉU:xumlÉÉåoÉëyqcÉrÉïÍqÉÌiÉ|(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.

55. 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.
• iɧÉZÉÎsuÉqÉÉlrɹÉuÉÉWûÉUÌuÉÍkÉÌuÉzÉåwÉÉrÉiÉlÉÉÌlÉpÉuÉÎliÉ|
iɱjÉÉ-
mÉëÌ¢üÌiÉMüUhÉxÉÇrÉÉåaÉUÉÍzÉSåzÉMüÉsÉÉåmÉrÉÉåaÉxÉÇxjÉÉåm
ÉrÉÉåY§É¹èÇqÉÉÌlÉ|
(Ch.Vi.1/21)

56. 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.

57. 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.

58. 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.

59. • 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 .

60. 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

61. • 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