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Chapter 7 CONCLUSION 'aryavartah punyabhumih ' is not a mere slogan, but a reality for those inhabiting this vast land from times immemorial. It is also a homeland for those who have sought shelter here being driven out of their native land for reasons beyond their control. Both the original inhabitants and those subsequently finding this as their homeland, considered it their privilege to have been born or found shelter here. It is a for those born here. But the greatness of this land is acknowledged by the new settlers as . That is why this acquires significance when you proclaim aryavarta as punyabhumi . It is sacred because this land is the home of 3 cultured or most humane. Nowhere one comes across the lifesustaining inspiration as is reflected in the pithy saying - - 'sarvebhavantu sukhinah sarve santu niramayah ' 'May all be happy and may all be free from ill-health.' Indians are proud of having a chain of Rulers who considered the well-being of their subjects as their mission and a galaxy of physicians who saw to it that all were made aware of the importance of health mental, moral and physical and guarding against any contamination, both internal and external. When viewed in this context, Manasollasa of King Somesvara III of the Calukya dynasty of Karnataka, stands as an immortal piece of Sanskrit literature covering all aspects of human aspirations. Manasollasa is considered an encyclopaedia. Dr. M.M. Kalburgi, former Vice-chancellor of Hampi University, has rightly observed that there are four encyclopaedias which have opened a grand vista before the Kannadigas where they can have a glimpse of their rich cultural heritage.

252 Lokopakara of Caundaraya and Vivekacintamani of Nijaguna Shivayogi are in Kannada language. Sivatattwa Ratnakara of Keladi Basava Bhoopala and Manasollasa of Somesvara are in Sanskrit. Somesvara was the son of Vikramaditya VI. Kalyana was the capital of Calukya dynasty. Vikramaditya VI is regarded as a collossus in Karnataka history who ruled over Kalyana for nearly five decades. His son Someshwara III, unlike other princes, made best use of his leisure in bringing out Manasollasa which is a culmination of self-revelation based on minute study and keen observation. Manasollasa has for its inspiration Kautilya's Kamandaka's nitisara, Hemacandra's laghvartha nitisastra, and Bhoja's salihotra . One may include agnipurana and matsyapurana also in this list. These sources have enabled Somesvara to rise above the regional calculations and view life in a larger perspective. In these days of globalisation and liberalisation when barriers have no meaning, the world view of Somesvara attracts universal attention. "Think globally and act locally' seems to have been his motto and perhaps this emboldened him to write in Sanskrit. 'Manasollasa' is considered as a product of the 12 th century in Karnataka where there was a great renaissance and reformation. This was a period when tradition was being questioned both at the level of thought and expression. A new cult was shaping itself storming the citadel of the old and a new language was being employed to awaken the masses. It is amazing to see Somesvara remaining firm and unruffled by this storm around him and restate the eternal values for a changing society in his immortal Manasollasa in Sanskrit. It is, therefore, appropriate that this classic work is known by the title 'RajaManasollasa', 'Abhilasitartha Cintamani' etc. The entire First chapter is, therefore, devoted to the study of the conditions of the country and the people in all aspects - politics, administration, justice, health, economics, social customs and manners, entertainment, etc.

253 The second chapter makes a passing reference to education. Education imparted with devotion and dedication enables a growing society to be mentally alert to face the increasing challenges posed by the changing times. Health is very important to keep the mind alert by retaining a strong physique. It is only when society is physically fit, members in such a society can remain mentally calm and peaceful. Only then they can be expected or induced to utilise all energies for the wellbeing of mankind. This is exactly the reason why Somesvara highlights the place of a physician in an enlightened society. He is very candid in making an assertion that the well-being of a state depends on mental, physical, moral and social health of his subjects. Mental health depends upon imparting a sound general education aimed at intellectual, emotional and spiritual advancement of all people irrespective of labels. Physical health is assured by taking timely precautions in warding off diseases. This includes both prevention and cure. Social health is assured by the dispensation of speedy and impartial justice without fear or favour. No department of administration is free from the taint of corruption. If departments of education, health and justice are caught in the ambit of curruption, the future of society becomes very bleak and totally dark. Emphasis is therefore laid on the place a physician should get and the role he is expected to play in society. A physician can fulfil his social obligations only when he is duly qualified in his specific field and renders service with sympathy and altruistic outlook. He has been advised by Somesvara to know the Pros and Cons of Astanga Cikitsa in relation to human beings. He also suggests how a physician can benefit the animal-kind and plant-species also by widening his knowledge. In the subsequent chapters basic concepts of Ayurveda as originated and developed in India are discussed. Ayurveda stresses on the fact that it is not restricted only to describe a system of medicine. It is a dynamic philosophy as envisaged by the sages in India. It aims at fulfilling social

254 obligations. Through the honest discharge of his duties with sincerity and love, the physician aspires for individual liberation also. Service to mankind including animals and plants and providing relief to be free from all sorts of ailments, helps in elevation of the small 's' in self to capital 'S' in Self. This is the truth behind this dynamic philosophy. In order to equip oneself with a thorough knowledge of his profession, a physician is advised to make a sincere study of all important treatises on Indian medicine and surgery and update the knowledge by imbibing the new inventions in other systems of medicine also. The salient features of Panca Mahabhuta and the theory of tridosa are discussed with special reference to the types of dosas and functions thereof. How the quantum of dosas undergoes fluctuations under the influence of biological and environmental factors is also discussed. In the next chapter the three phases of 'dosa sthana' - normal status - are explained taking Vrddhi - increase - and Ksaya - decrease also into account. The types of increase and the nature of aggravation are also dealt with here. The causes of aggravation and symptoms of aggravated dosas are also mentioned. It is also explained how these dosas can be eliminated by suitable diet restrictions, timely in-take of prescribed drugs and motivating mental and physical activity as advised by the attending physician. When the elements of 'dhatu' are in order, there is possibility of avoiding abnormal symptoms caused by aggravation. This helps in maintaining equilibrium for performing normal day-to-day functions. So, a chapter is devoted to elaborate the characteristics and number of dhatus. Dhatus are supposed to be responsible for maintaining and nourishing the body. Ojas is the essence of dhatus. Ojas alone provides the power of immunity against diseases. This is possible only by practising continence or c knowing all its implications in social relationships.

255 This takes one to the next chapter where the psychic, power is mentioned as the main study for any mental, physical, moral and social health. Somesvara, in Manasollasa lays emphasis only on systematic perseverance. Age and constitution of the ailing person has to be kept in mind by the physician. He is advised to be very alert in observing and identifying the psychic power of the patient. A physician, worth the name, is also expected to be thoroughly acquainted with the environment, such as seasonal variations and cleanliness or otherwise of the surroundings where the patient is undergoing treatment or convalescing. For proper diagnosis and prescribing treatment, habitat, and time, are very important. Diet restrictions are also very essential. So, a chapter detailing the environmental factors governing the upkeep of the body and its capacity for resistance is included. - Ayurveda course of treatment imposes diet restrictions for the prescribed drugs for benefiting the patient. pathya-apathya, bhaksya - abhaksya, peya-apeya are, therefore, suggested by the physician. If the ailing person strictly follows the suggestion in letter and spirit, a steady and slow recovery is assured. Otherwise, it may prove very fatal also. No wonder-drug prescribed by even a can achieve the desired end if the diseased person ignores the physician's suggestions regarding pathya, bhaksya and peya . Manasollasa of Somesvara III is a unique contribution for a cultural study of Ayurveda as well as other sources of knowledge to make life worth living. Modern medicine lays stress on all types of Tests - blood, urine, stool, etc. It is in medical parlance known as blood-culture, urineculture and stool-culture. This is supposed to give a clue on the basis of which a physician bases his diagnosis and determines the course of treatment. Ayurveda lays emphasis on pulse-examination to find the condition of the constitution of an ailing person. According to

256 Ayurveda, the health of an individual depends solely on the maintenance of the routine according to his constitution. At the same time, the physician is required to keep the constitution of the ailing person in mind before prescribing any medicine and advising diet-restriction. There is no gainsaying the fact that only when the patient is responsive to the timely treatment of the physician, much of the mishap can be averted. At the same time, if the physician is sympathetic in understanding the patient and is efficient in suggesting suitable remedies, things can click. Any callousness on the part of a physician and negligence on the part of a patient spoil the Ayurvedic course of treatment. It is said that faith is continuation of reason. Only faith in the process of diagnosis and prescription of right medicine at the right moment on the part of a physician can ward off risks in treatment. Only faith in the physician on the part of a patient can help him/her to recover fast and gain his/her normal health. Modern medicine with all the hitech equipments at its command like X-ray, shock-treatment, by-pass surgery, bone-setting, contact-lenses, laser treatment, hearing-aids, etc. has only made treatment very expensive and beyond the reach of the have nots. Only VIPs with Government patronage and expenses can avail of all facilities. We are not decrying the utility of these things. But it cannot be anything other than a sad commentary, when ailing persons have to go in search of Nursing Homes not only in urban areas but also in rural zones for securing proper attention involving exorbitant costs. In this context, the treatment of the state of a physician in a progressive society depicted in Manasollasa by Somesvara III makes a refreshing study. How far this is going to make an impact on the minds of those that matter in the present day society remains to be seen.

257 Manasollasa in its treatment of politics refers to the responsibility of a ruler/rulers in this manner - svarastre palayet raja prajah putranivaurasan | visesena ca kayasthaih piditah palayet prajah || 'A king has to treat his subjects as his own legitimate children. More so those people who are subject to ill-treatment at the hands of the establishment.' Somesvara's concept of secularism is worthy of emulation by all who swear by the name of the Constitution when he says anyesamapi devanam nimda dvesam ca varjayet | devam devakulam drstva namaskuryannalamghayet || | 1-15-105 'Shun looking down upon or hating other Gods. Humbly bow down before other Deities or places of worship.' This saying of Somesvara III is to be heeded by every physician, patient and other well-wishers of mankind who want health, wealth and harmony here in this world and hereafter in the other world also. The work Abhilasitartha Cintamani justifies the meaning of its title. In the present thesis it has been shown how the physician can derive maximum benefit in treating the patients. Similarly, persons pursuing other vocations also may derive benefit from Somesvara's magnum opus Manasollasa or Abhilasitartha Cintamani.

258 Table - 1 The following is a list of some of the important Ayurvedic drugs containing volatile oils. Name of the plant in Sanskrit. Name of the plant in Latin.¹ 1. lavamga 2. 8172195 Eugenia Caryophyllata. Coriander Sativum Citrus Acida Pseudanum Graveolens Pimpinella Anisum 3. nimbuka 4. satapuspa, misreya 5. karavi 6. yamani Ptychotis Ajowan 7. 3 TGTHIGT Apium Graveolens 8. ajiraka Cuminum Cyminum 9. himgu 10. susavi 11. madhurika Ferula Foetida Carum Carui Foenieulum Valgaris Paederia Foetida Valeriana Jatamansi 12. prasarini 13. jatamamsi 14. silarasa 15. tagara Valeriana Wallichii 16. devadhupa Styrax Benzoin Liquidamber Orientalis 嗉� 1. S.V. Savanur, A Handbook of Ayurvedic Meteria Medica with principles of pharmacology and therapeutics, Vol. 1, Jathar and Sons, Belgaum, 1950, pp.223-224.

17. sephalika 259 Nyctanthes Arbortristis 18. brhanmarica Capsicum Nepalensis 19. nirgudi - Vitex Negnndo 20. tulasi 21. hapusa 22. kulimjana 23. vanaharidra 24. haridra 25. sathi 26. bhustrna 27. usira 28. devadaru 29. siddhartha, sarsapa 30. kakumdara 31. mumdi 32. kamkola 33. tambula 34. cavya 35. agaru 36. jatiphala 37. marica Ocimum Sanctum Juniperus communis Alpinia Galanga Curcuma Aromaticus Curcuma Longa Curuma Zedoaria Andropogon Citratis Andropogon Muricatus Pinus Deodara Brassica Alba. and Nigra. Blumea Balsamifera Sphoeranthus Indicus Piper Cubebs Piper Betel Piper Chaba Acquilaria Agallocha Myristica Fragrans Piper Nigrum 38. pippali Piper Longum

260 39. satapatri (gulaba ) 40. vidamga 41. kambillaka 42. ela 43. kesara 44. sumthi 45. palamdu 46. lasuna 47. kumari 48. vaca 49. ketaki 50. lamajjaka 51. srigamdha (camdana ) Rosa Damascena Embelia Ribes Mallotus Philippineusis Eletteria Cardamomum Crocus Sativum Zingiber Officinale Allium Cepa Allium Sativum Aloe Vera Acorus Calamus Pandanus Odoratissimum Andropogon Laniger Santalus Album

261 Table - 2 A few of the important plants containing gums and gum-resins are given below 2: 1. arka 2. kacora 1 Calotropts Gigantea Curcuma Zedoaria Sanssurea Lappa 3. kusta 4. karamja 5. guggulu 6. kumari 7. jyestamidhu 8. nagakesara 9. (dalacini ) tvak 10. fusiaa 11. kapittha 12. sarala 13.392927 14. vata 1 1 Pongamia Glabra Balsama-Dendron Mukul Aloe Vera Glyeyrrizae Glabra Mesua Ferrea Cinnamomum Zeylanicum Gardenia Gummifera Feronia Elephantum Pinus Longifolia Ficus Religiosa Ficus Bengaleusis 2. 15. udumbara www Ficus Glomerata 16. plaksa 17. vaca 18. palasa 19. suhi 20. rala Ficus Infectoria Acorus Calamus Butea-Frondosa Euphorbia Antiquorum Shorea Robusta Ibid., pp.226.

262 Table - 3 The following is a list of a few important plants containing tannin³: 1. The triphala Triphala-group of plants 2. The pamjavalkala 1. arjuna 2. 3. katphala bakula 4. pugiphala 5. khadira 6. kamcanara 7. babbula 8. amra 9. jambu 10. nagakesara 11. asoka 12. badara 13. dadima 14. bilva 15. asana 16. mayaphala 17. dhataki .... .... .... 3. Ibid., pp. 227. Panchawalkala-group of plants Terminalia Arjun Myrica sapida Mimusops Elengi Fruit of Areca Catechu Acacia Catechu Bauhinia Variegata Acacia Arabica Mangifera Indica Eugenia Jambolana Mesua Ferrea Saraca Indica Zizyphus Vulgaris Punica Granatu .... Acgle Marmelos Terminalia Tomentosa Quercus Infectoria Woodiordia Floribunda, etc.