ABHYANTARA SNEHA

ह्रस्व / बृंहण स्नेहं – Nourishing Oleation 

बालेषु वृद्धेषू सुकोचितेषुवजीर्णे अतिसारे ज्वरकसयोस्च

येषां हि कुष्टो न गुणाय रिक्तो मन्दाग्नि कार्श्य च कनीयसि स्यात्|| क.सू २२/22

एकहमुत्तमा पेया त्रियहम् एव तु मध्यमा|

स्नेह मात्रा यथा योग्यं सप्थाहम् तु कनीयसि ||  – वस. स

नृपेषु वृद्देषुबालाबलेषु च प्रभूतपानाग्निशु च अल्पदोषेषु |

भिषक् विदद्यात् इह सम्प्रकॆर्तान्— कल्याणकारक -१४ chap

ये तु वृद्धाश्च बालाश्च सुकुमाराः सुखोचिताः| रिक्तकोष्ठत्वमहितं येषां मन्दाग्नयश्च ये||३८||

ज्वरातीसारकासाश्च येषां चिरसमुत्थिताः| स्नेहमात्रां पिबेयुस्ते ह्रस्वां ये चावरा बले||३९||

परिहारे सुखा चैषा मात्रा स्नेहनबृंहणी| वृष्या बल्या निराबाधा चिरं चाप्यनुवर्तते||

बृंहणो रस मध्याद्यै: स भक्तो अल्पः हित: स च |

बाल वृद्ध पिपासार्ता स्नेहद्विष मद्य शीलिषु ||

स्त्री स्नेह नित्य मन्दाग्नि सुखितक्लेश भीरुषु |

मृदु कोष्ठ अल्प दोषेषु काले च उष्णे कृशेषु||

ये तु वृद्धश्च बालाश्च सुकुमारा: सुखोचिता:||

रिक्त कोष्ठत्वमहितं येषां मन्दाग्नयश्च ये |

 ज्वर अतिसार कासश्च येषां चिरसमुथिताः||

स्नेहमात्राम् पिबेयुस्ते ह्रुस्वां ये चावरा बले ||       – च.सू.१३/३५-३६

परिहारे सुख च येषा मात्रा स्नेहन बृंहणि

वृष्या बल्या निराबाधा चिरं च अपि अनुवर्तते ||   – Cha.Su.13/ 40

तत्र दुर्बल मन्दाग्नि बाल वृद्ध सुखात्मै:|

अपथ्य रिक्त कोष्ठ ज्वर अतिसार कसिभि:||

ह्रुस्वा पेया सूखा सा हि परिहारे न वर्तते |

चिरास्च बाल्या न रुजे व्यापन् नापि प्रकल्पते ||   – अस.सू .२५/२४-२५

तत्रेत्यादि |तत्र मात्र त्रये ह्रुस्वा मात्र दुर्बलादिभि पेया |अपथ्यमहितम् रिक्त कोष्ठत्वं पेयां तैरपत्य रिक्त कोष्ठत्वे ह्रुस्वापेया|सा हि ह्रुस्वा परिहारे यन्त्र्नायां सुखा न दुक्ख परिहारा चिरं बहु कालं च शरीरे अनुवर्तते |अबलानां बाल्य भवति |देशकालापचारादिना वयापन्ना विरमितापि रुजे रोगाये न प्रवर्तते|| indu

वृंहणो रसमद्याद्यैः सभक्तोऽल्पः

स०-वृंहणः स्नेहो रसमद्याद्यैः सह शस्यते ।

Bṛṃhaṇa sneha is administered along with Rasa, madya, etc…

“रस इत्यविशेषोक्तौ ज्ञेयो मांसभवो रसः ।” इति तन्त्रान्तरोत्तया रस- शब्देन मांसरसोऽत्र बोद्धव्यः ।

From the word rasa, māṃsa rasa is understood (it is Bṛṃhaṇam) (māṃsam Bṛṃhaṇīyanām) cha. Su.25/40.

 आद्यशब्देन क्षीरखण्डादेद्रव- रूपस्य ग्रहणम् ।

 Ādya iskshīra madya, ikṣu rasa etc.

From the above versus it is clear that the oleation for nourishment must be administered with food, which must be semi solid or liquid in nature. (drava Swarūpa)

तथा, सह भक्तेन ओदनादिना वर्तते इति सभक्तश्च शस्यते ।

एष च स्नेहोऽल्पो-हसीयसीतोऽपि मात्रा तोऽल्पः ।

The word sabhakta Denotes that the Bṛṃhaṇa sneha must be taken along with food and it’s mātrā is minimal (hrasīyasī).’तो मात्रातो हसीयसीमात्राप्रमाणः ।’

आ० र०-बृंहणस्य कालं मात्रां चाह-वृंहण इति ।

रसमद्याद्यैर्यथारुचि यथासात्म्यं मिश्रितः एष विचारणाख्यः ।

According to taste, sātmya etc. the Bṛṃhaṇa sneha Combinations are infinite.

यथा यौ स्नेहावेतौ संशोधनशमनसंज्ञकौ प्राङ्निर्दिष्टौ न तौ सभक्तावुभावपि

अन्नकालस्याशासितस्यापि कर्तुं नावसरः,

Saṃśodhana sneha and śamana sneha should not be used with sabhakta or ubhaya bhakta Annakāla.

तस्मादन्नतः सभक्तो भक्तशब्देनात्रान्नकाल उपलक्षित इत्येषोऽर्थः ।” इति चन्द्रः ।

Persons suitable for lowest dose and its benefits

Those who are old, young (children), those with tender physique, living luxurious life, those who cannot tolerate hunger or have difficulty with empty stomach, those suffering from poor digestion, patients suffering from fever, diarrhea and cough, those having poor body strength are advised to consume the smallest dose of sneha.

The quantity of unctuous substance that can be digested in 6 hours is considered as the minimum doṣage.

Indications: This doṣage is indicated for individuals with less strength, old age, children, and those with tender constitution, who can’t tolerate hunger, who have less digestive capacity. In chronic conditions of diseases like fever, diarrhea and cough, unctuousness in less doṣage is indicated.

The lowest dose of sneha has minimal restrīctions for its consumption. It does oleation and produces stoutness in the body, acts as an aphrodisiac, gives strength to the body, never causes any complication and can be used for longer duration.

किं करोति?

प्राङ्मध्योत्तरभक्तो असावधोमध्योर्ध्व देहजान् |

व्याधी:जयेत् बलं कुरियात् अङ्गानां च यथाक्रमम् ||       – Ah.Su.16/20-22

भक्तस्य आदौ उपयुक्तो असौ स्नेहो अधो देहजान् व्यादीन जयेत् मध्य उपयुक्तो मध्य देहजान् भक्तस्य उपरि उपयुक्त ऊर्ध्व देहजान् इति यथा क्रमम् | तथा शरीर अवयवानां अधो मध्य ऊर्ध्व संजकानां बलं कुर्यात् | इदं च उक्तं मारुते अभ्यधिके सर्पि हि सदा सलवणं हितं |केवलं तु आदिके पित्ते कफे त्रियूषणं तथा इति ||

स्नेहः प्राग् भोजनात् कुर्यात् ऊरु झङ्घा कटिबलं |

वेगनुलोम्यमारोयमध:कायगद क्षयं ||

मध्ये बर्हत्वाग्निबलास्थि अत: कुक्षि रुक् शमान् ||

इन्द्रियास्थिरता मूर्ध्व मूर्ध्व जत्रु गदक्षयं || अस.सू .२५/२९-३०

सभक्तो-भोजनस्यादौ मध्येऽन्ते वा पीतः । अस्पः-अल्पमात्रः ।

From the word sabhakta, first bolus or in-between or last of food is taken under consideration in this context.

Benefits: Unction therapy in this dose produces oleation and stoutness of the body. It acts as aphrodisiac and increases strength of the body. This can be continued for longer duration as it won’t cause any complications. It can be administered in case of moderate vitiation of doṣa. Administering nourishing oleation before mid-day meal gives strength to the thighs, calves and waist, initiates the urges of urine, flatus and feces. improves health and cures the diseases of the lower part of the body. Drinking the nourishing type of fat during the middle of the midday meal produces the stoutness of the body, increases digestion and metabolism, strength, steadiness and relieves the pain in the abdomen and other diseases. Taken after the midday meal it causes stability of the sense organs and cure of the diseases of the upper parts of the body.

Unctuous substances are administered in low doses with food for nourishment purposes. This can be continued for a longer duration till proper nourishment is attained. A.H. Sūtra Sthāna 16/20

Uttara Bhakthi sneha

बाहुशीर्षगते नस्यं पानं च उत्तरभक्तिकं ||  हितं वातघ्नं आद्यं च घृतं च उत्तरभक्तिकं ||  नस्ये पाने च औत्तरभक्तिकं माष सैन्धव साधितमेव तैलं ञेयम् । तत्र च माषस्य क्वाथ:, सैन्धवस्य कल्क: ॥ च.चि २८/९८ चक्रपाणि

Uttarabhakthika sneha is indicated in ūrdhvajatrugata vikāras and useful in the disorders of vyāna vāta and udāna vāta. The Sneha which is given after food is known as Uttara Bhakthi Sneha. It is administered in the form of Bṛṃhaṇa Snehana. Cakrapāṇi has commented that, Māṣa Saindhava sādhita taila should be used for Nasya and Uttarabhaktika Snehapāna. (In apabahuka)

बृंहणो रस मद्याद्यै: स भक्तोऽल्प: हितै: स च ।  अ.हृ.सू १६/२०

Acaryā Vāgbhaṭa has explained that, the sneha which is given along with bhojana in alpha mātrā is considered as Bṛṃhaṇa Snehana. Hemādri has commented that Sabhakto refers to alcohol, various food articles etc and Mātrā should be Alpa.

शोधनस्नेहपानम् – Oleation before purification

प्रकुपित दोष शोधनार्थं उपयुज्यमान स्नेहः

अरुष्कस्फोट पिडकाकण्डूपामाभिरर्दिताः।

कुष्ठिनश्च प्रमीठाश्च वातशोणितिकाश्चयो॥

नातिबह्वाशिनश्चैव मृदुकोष्ठस्तथैव च।

पिबेयुर्मध्यमां मात्रां मध्यमाश्चापि ये बले॥

मात्रेषा मन्द विभ्रंशा न चातिबलहारिणी।

शुद्धयेन च स्नेहयतिशोधनार्थ च युज्यते॥              – च.सू.13/35-37

महदेहनलबल क्षुत्तृट्क्लेशसहिष्णुभिः।

गुल्मोदावर्तविसर्पदंशाभिपीडितैः।

उन्मत्तैः कृच्छ्रमूत्रैश्च महती शीघ्रमेव सा।

सर्वमार्गानुसारेण जयेत् व्याधीन् सुयोजिता।        – अ.स.सू.25/24-26

या मात्रा परिजीर्येत्तु तथा परिणतेऽहनि।

ग्लानीमू्र्च्छा मदान् हित्वा सा मात्रा पूजिता भवेत्।  – सु.चि.32/28

प्रमेहकुष्ठानिलशोणितारुचिविवर्च्चिकास्फोटविषेषुकण्डौ। मृदौ तथाऽग्नौ प्रवदन्ति मध्यां बले च मध्या अशने चयेस्युः॥      – का.स.सू२२

मध्यमा स्नेहनी क्षेया बृंहणी भ्रमहारिणी॥ – भा.प्र. पू.थ्व.(स्नेहाध्यायं)

शोधनाङ्गस्नेह should be administered for those suffering from eruptions all over the body, boils of various kinds, pimples, itching, papules, various skin disorders, urinary diseases, gout, those who cannot take good quantity food, those who are soft bowels and those who have moderate strength (Physically and mentally). The oleation therapy in this form does not create many complications or affect the strength of the patient.

Shodhnāṅga snehapāna is best for various psychological disorders like bipolar, psychosis, depression. It is also very good for chronic diseases, various skin diseases and non-healing ulcers.

Inference for indication of Madhyama-mātrā-snehapāna

In the diseases like kaṇḍū, kuṣṭa etc. there will be involvement of madhyama dhātu’s, diseases strength is moderate in nature, so for this sake medium dose of sneha is appears to be sufficient.

 Person who eats a moderate quantity of food daily and his strength also will be the moderate one, so madhyama mātrā is to be given.

Doṣa’s are in utkleśa avasthā, as majority of them have viruddha āhāra as nidana and hence the Madhyama sneha pāna should be advised under ‘punaḥ-punaḥ’ ‘stokam-stokam’ rules of śodhana (clarified by Cakrapāṇi in kuṣṭa cikitsā siddhānta)

For the dose fixation should assess the koṣṭha, as it is found with madhyama type, one can go for oleation for 3-5 days and with madhyama-mātrā individual strength is not affected.

Caraka may indicate medium dose as producing less complications (manda vibhraṃśa) and hence recommended as dose for snehapāna before śodhana.

Vāgbhaṭa suggests medium dose for śamana purposeThis is the dose which should be used as pūrvakarma. Here we have to understand the very important aspect that śodhana can create complications if snehapāna is not done in a proper manner. Courtesy-Punaḥm supule.

The dose is 3 कर्ष i.e approximately 30 gm(32-34ml). According to the time of digestion, it is 12 hrs. Sharaṅgadhara and vaṅgasena are the only acaryā’s to say the dose in quantity form. Other acaryās say dose must be fixed according to कोष्ठ and strength of the digestive fire, physical & mental strength of a patient.

Aruṇa Datta further states fixing 2, 4 & 6 palas as the dose of snehapāna according to the doṣa (vāta, pitta, kapha respectively) contradicts the opinion of sages. Other commentators are silent on this issue.

Note: Ācaryās explain that snehana administration should be of minimum 3 days and a maximum of 7 days according to koṣṭha. It is understood that acchapāna must be given to achieve śamana  or śodhana of doṣa. If we carefully observe caraka’s quotation, uttama dose is administered for śamana  purpose in the fixed-dose form. In this context, cakrapāṇi says that after taking śamana  sneha the person must do fasting (or) should take light food, which explains that the intense dose is administered for śamana  purpose.

For śamana  sneha, the dose is fixed according to koṣṭha and the same dose is continued for 3, 5 or 7 days. Whereas, for śodhana purpose the dose is increased gradually according to koṣṭha for 3, 5 or 7 days and the dose is madhyama mātrā (moderate dose). Nowadays practically 15 to 20 ml is administered as śamana  sneha dose and is continued beyond 7 days also, but for śodhana purpose snehapāna is given for a maximum of 7 days and a minimum of 3 days. To conclude, for śodhana and śamana purposes alone acchapāna  is given, not for bṛṃhaṇa sneha.

Acaryā suśruta did not use the word śodhanānga or madhyama mātrā sneha. He explained the benefits of snehana which are digested in 12 hours as it is good for glani, mūrchā, mada.

Śodhanāngasnehapāna kala -Time for administering purificatory oleation:

शुद्धयर्थं पुनराहारे नैशे जीर्णे पिबेन्वर:।                   – Cha.Su.- 13/61

ह्यस्तने जीर्णे एवान्ने स्नेहोऽच्छ: शुद्धये बहु:॥              – Ah.Su- 16/19

For śodhana purpose the snehana must be administered when the food taken in the previous night is digested well.

The snehana should be in the form of Accha sneha.

ह्यस्तनेऽन्ने- आहरे जीर्णेव-जीर्ण मात्रा एव न तुऽन्नाभिलाषे सति। शुद्धये-शोधनार्थे अच्छ:-केवल स्नेह:-अरुणदत्ता

The śodhana pūrvaka snehapāna is usually administered immediately after the digestion of previous day food and before getting hungry.

From the above verses it is clear that for śodhana purpose the snehapāna must be given in the early morning.

Hemādri opines that if it is taken when the person is hungry, due to agnibala (agni bala is uttama when a person is hungry) the entered quantity will be digested the purpose of śodhanānga  snehapāna is to excite the doṣa. (i.e दोष उत्क्लेशन) and दोष उत्क्लेशन do not occur in uttamagni state that is the reason why it should be administered when the previous night food is digested but before the appetite is developed (In the early morning.)

How many days?

त्री कर्शात् अर्ध कर्षेण वृद्धि: सार्धपलं तथा |

ततः कर्षाभिवृद्दिस्च भवेत् यावत् पलत्रयं ||

ततो अपि च पलार्धेन वृद्धि यावत् च षड् पलं |

मात्रायें स्नेहपानस्य जघन्या मध्यम उत्तमाः ||      – वङ्गसेन – स्नेहाध्यायं

त्र्यहावरम् सप्तदिनं परम् तु स्निग्धो नर: स्वेदयितव्यः उक्तः |

नातः परम् स्नेहनमादिशान्ति सात्मि भवेत् सप्त दिनात् परम् ||         – च.सि-१/६

अथः सप्तहात् ऊर्ध्वं स्नेहः पेयो यावत् स्निग्ध लक्षणं स्यात् ||

पिबेत् त्रयहम् चतुरहं पञ्चाहं षड् अहं तथा |

सप्तरात्रात् परम् स्नेहः सात्मीभवति सेवितह ||

सात्मी भूतो हि न कुरुते मलानां उदीरणं    – आडमल्ला

Mṛdu Koṣṭha requires a lesser amount of Sneha for a lesser duration of time whereas the person possessing Krūra Koṣṭha requires a larger amount of Sneha for longer duration of time.

Here in the above context, Sneha Prakarṣa Kāla is emphasized considering Śodhanaṅga Snehapāna  wherein Sneha is administered to achieve the desired Doṣa Utkleśana within a specific number of days. The minimum and maximum number of days for Śodhanaṅga Snehapāna is 3 and 7 respectively. Bhoja is of the opinion that a person having Kaphaja, Pittaja and Vātaja Prakruti needs 3 days, 5 days and 7 days of Snehapāna respectively. So Śodhananaga Sneha should be administered in such a dose as per the Koṣṭha, that it should bring about Samyak Snigdha Lakṣaṇas as well as Doṣa Utkleśa within 7 days. Otherwise, Sneha becomes Sātmya and fails to produce Doṣa Utkleśana.

In case of Śamanāṅga Snehapāna, the dose is always larger and is to be administered till doṣa śamana.

In case of Bṛṃhaṇaṅga Snehapāna, the dose is always smaller and is administered till the Bṛṃhaṇa effect is achieved which may take from 15 days to few months

शमनस्नेहम् – Palliative oleation

रोगस्यशमनार्थं उपयुज्यमानस्नेहः

The snehapāna which is used for the alleviation of the vitiated doṣas

प्रभूतस्नेह नित्या ये क्षुत्पिपासासहा नराः।

पावकश्चोत्तमबलो येषा ये चोत्तमा बले॥

गुल्मिनः सर्पदष्ठाश्च विसर्पोपहताश्च ये।

उन्मत्ताः कृच्छ्रमात्राश्च गाढवर्चस एव च।

पिबेयुरुत्तमा मात्रां तस्याः पाने गुणाञ्छृणु।

विकाराञ्छमयत्येषा शीघ्रं सम्यकप्रयोजिता।        – च.सू.13/30-33

मेहोरूःपिरकाकुष्ठवातशोणितपीडितैः। मध्यमामृदुकोष्ठैश्च।

स्नेहानि स्यात्सुय्वेन सा ॥ न बलक्षपणी मन्दविभ्रंशा शुद्धयेऽप्यलमं॥  – अ.स.25/23-24

Śamana Sneha is indicated in those, who are habituated to ‘sneha’ intake, those who can withstand hunger or thirst, those who have excellent digestive fire, in very strong persons, if the person is suffering from gulma, snake bite, visarpa, insanity, dysuria and hard stools etc.

This dose will mitigate the disorders quickly if properly administered, expels the doṣas from all channels, When the person has good and strong digestive capacity can digest any type of fat daily and can withstand any type of discomfort. Maximum limit for snehapāna (cakrapāṇi commentary on Ch.Si. 1/6

During the intake of the superior type of dose, the patient is required to observe complete fasting. That’s why, only persons who can stand hunger and thirst are eligible for the superior type of dose of oleation therapy.

If the doṣage of oleation therapy of superior type is not properly administered, it might lead to very serious complications. If properly administered, the therapy in this dose is exceedingly helpful in eliminating all doṣa’s and as such is rejuvenator of the body, sense and mind.

The superior type of oleation therapy is to be administered only for the alleviation of doṣas and not for their elimination. Hence, it should not be administered as a part of the śodhana therapy.

Inference for indication of Prabhūta-mātrā-snehapāna.

This dose alone can take care of the vitiated doṣas and further śodhana is not necessary

दोषानुकर्षिणी मात्रा सर्वमार्गानुसारिणी।

बल्या पुनर्नवकारी शरीरेन्द्रियचेतसाम्॥   – च.सू. 13/34the form of vicāraṇa sneha is the best method to get the nutritive effect of the snehana

स्वमार्ग अनुसारिणी-कोष्ठ सन्धि मर्म शाखानुसारिणी|

पुनर्नवकारी- निःशेषदोषहरत्वेन॥

उत्तममात्रा संशमने एव परम्॥

नतु शोधनाङ्ग स्नेह कर्तव्या इति॥        – चक्रपाणी

If it is properly taken it alleviates all the ailments and doṣas quickly, it pervades all over the body easily, it also strengthens and rejuvenates the senses organs and mind.

 The उत्तममात्रा sneha must be administered for शमन of doṣa’s. not for शोधना of doṣa’s.(uttama mātrā of Sneha is only for doṣa śamana).

If we consider these indications, it is clear all these conditions mentioned above need quick elimination (śodhana). This is the reason why Caraka writes about the virtues of maximum dose . This spreads all over the body containing abhyantara, madhyama and bāhya mārga and attracts all the doṣas to koṣṭha and is expelled out.

स्नेहप्रमाण यद् बस्तौ निरुहस्त्रिगुणस्ततः।

अतिव्यवायव्यायामपानयानाध्वसङ्गिनः॥

वयस्थाः स्नेहसात्म्याश्च येषा चग्निबलं दृढम्।

येषां चाधः प्रकुपितो वायुवातात्मकाश्च ये।

तेषूत्तमां प्राणिदधेत् स्नेहमात्रां विचक्षणः॥

य एभ्यो मध्यमावस्थाः पुरुषास्तेषु मध्यमाम्।

वयोब्याधिबलवेक्षामितरामितरेषु च।

इति कमीदिबस्तीनां त्रितयं समुदाहतमं॥का.खि.   – 5/106-112

दीप्ताग्नयोबलिनः स्नेहनित्या उन्मादिनोधृतिविण्मूत्रसक्ताः।

गुल्मार्दिताश्चाहिदष्टा विरुक्षार्वेसर्पिणः प्रवरांते पिबेयुः॥   – का.स.सू. 22/20

ज्येष्ठा कुष्ठविषोन्मादग्रहापस्मारनाशिनी।  – श.स.उ. 1/10

अहोरात्रादसंदुष्ठायामात्रा परिजीर्यति।

सा तु कुष्ठविषान्मादग्रहापस्मार नारिनि॥   सु.चि. 32/28-29

आचार्य सुश्रुत has not used the word शमन (or) शमनार्थ. He says 8 snehapāna which is digested in 24 hrs is good for kuṣṭa, viṣa, unmāda, etc.

देया दीप्ताम्न्ये मात्रा स्नेहस्य पलसंमिता। चक्रदत्ता

उत्तमस्य फलं मात्रा। शा.स.उ.117

The dose of शमनस्नेह is the amount which is digested in अहोरात्रं (that requires 24 hrs for digestion) Hence we can say the above indication of suśruta is applicable to शमनस्नेह.

According to शारङ्गधरा and चक्रदत्त – शमनस्नेह quantity for administration is one पला i.e 40 gms.

Note: According to sharaṅgara and cakradatta the dose of uttam mātrā snehapāna is one pala, which indirectly indicates that the śamana sneha dose is one pala.

शमनस्नेहपान कालः

पिबेत्संशमनस्नेहं अन्नकाले प्रकाक्षितः।  – च. सू .१३/६०

शमनःक्षुद्वतोऽनन्नोमध्यममात्राश्चशस्यते।  – अ.हृ.सू.१६/१९

For शमन purpose, snehapāna should be administered when the person is hungry without food and in उत्तममात्रा. According to astaṅga hrudaya & saṅgraha मध्यममात्रा should be used. It is not clear why there is a difference of opinion.

रोगस्यशमनार्थं उपयुण्यमानस्नेहः॥अरुणदत्त

बुभुक्षस्य शस्यते – It is good to be administered when the person is hungry.

If it is administered without hunger (without good appetite) it will not act as शमनस्नेह,  because in अबुभुक्षित person the channels are covered by kapha and the स्नेहद्रव्या cannot pervade सर्वशरीर due to कफावृतस्रोतस् and the un pervaded sneha cannot do Doṣa śāmaka which is the main purpose of śamana sneha. That’s why it should be given only in an empty stomach.

If śamana Sneha is administered properly, it is highly helpful in pacifying the aggravated Doṣa’s and is a rejuvenator of the body and mind.

For शमन purpose only अच्छस्नेह (Unmixed, pure ghee or oil) Should be used.

Not विचारण (Oleation substances mixed with food etc.)

Pathya for śamana sneha

अत्र च उत्तमयामात्रयास्नेहपानानन्तरंपथ्यंकार्यं। अरुणदत्त

After the intake of शमनस्नेह the patient is advised to follow पथ्य.

उपचारस्तुशमनेकार्यःस्नेहविरिक्तवत्।

Do’s and don’ts of शमनस्नेह is similar to that of विरेचन i.e: – very light food must be given to the patient or he must be advised fasting.

देयायूषोरसोवास्थादकृतःकृतोवो।

अल्पाल्यसर्पिष्कोविलेपिवाविधीयते॥    – सु.चि.32/ 31/34.

After the proper digestion of शमनस्नेहपान, the patient should be advised यूष or मांसरस (Processed or unprocessed) or विलेपि with अल्पसर्पि or else plain vilepī.

यावदेषजीर्यतितावन्नभोक्तव्यं इत्यर्थः। Hemādri.

Until the patient gets proper hunger the food must not be given to him.

Note: According to चरकाचार्य, उत्तममात्रा is the dose of शमनस्नेह. Ācārya सुश्रुता have not used the word शमनस्नेह but he explained the same diseases which are cured by शमनस्नेह of चरक under उत्तममात्रा snehapāna. (uttama mātrā is the dose of śamana snehapāna).so there is no contradiction.

अष्टाङ्गसंग्रह & अष्टाङ्गहृदय of vāgbhaṭa says for शमन purpose मध्यममात्रा should be used. शारङ्गधरा Says the knowledgeable person should fix the dose of स्नेहपान according to दोष, काल, अग्नि etc.

METHODS OF ABHYANTARA SNEHANA

ABHYANTARA SNEHAM

Ayurveda has upheld the utmost importance of snehana throughout the treatise. Snehana broadly can be done through two modalities, INTERNAL (ābhyantara) EXTERNAL (bāhya)

Pancakarma, the penta biopurificatory procedures offers a unique approach to ayurveda .lt can be best defined as the controlled stimulation of body physiology by external and internal manipulations to reach the target of disease reversal.

The specially designed five procedures of internal purification of the body permit the biological system to return to normalcy, rejuvenate spontaneously and facilitate the reversal of ongoing pathogenesis. For this to happen, well defined preparation of the body in the best and safe way is inevitable and here comes the relevance of pūrvakarma in the form of snehana and svedana.

Internal administration of sneha

Based on the method of administration snehana is of 2 types viz,

(1) Accha peya

(2) Vicāraṇa Snehana.

1. Accha Peya / Accha Sneha

According to Amarakoṣa,

Accha means clear. Accha means that it is not solid in nature. Accha means kevala sneha. According to Ḍalhaṇa, Vṛndamādhava and Vaṅgasena, it can be pakva or apakva. It is given without mixing with any food material. It is given in large quantities. It is given through an oral route only. Suppose we plan to do a vamanam in case of psoriasis, we give tiktaka ghṛta gradually increasing the dose day by day maximum upto 7days without mixing it with any foods.

This is called acchapāna, acchapāna again can be samśodhana or śamana , accha can be used for śamana  purpose also without mixing it with food material.

According to Cakradatta,

“Accha pānam he sobānam means single intake is always good, Accha sneha means intake of a large quantity of sneha, without mixing with any other articles. Physicians give emphasis regarding the intake of accha sneha as the best snehana therapy.

Ḍalhaṇa opines that, ‘Kevala Sneha’ is the synonym of Accha Sneha, which means administration of processed (or) unprocessed Sneha alone, not mixed with other liquids²

So for defining ‘Accha Peya’ following criteria are considered: The quantity of sneha should be comparatively more than vicārana sneha.

Oral administration of pure Sneha not mixed with admixtures However suitable Anupāna as said in the classics can be used.

Indication of Accha Sneha³:

Sneha sātmya

Kleśa saha

Nāti – śīta /uṣṇa kāla.

(2) Vicaraṇa  snehana:

Any method of intake or usage of sneha except acchapāna comes under vicaraṇa . Vicaraṇa is the method of using sneha with various preparations like odana, vilepī and yavāgu etc. Even the processes like nasya, vasti, bāhya snehana are also included under the category of vicāraṇa snehana. Vicaraṇa sneha is prescribed to those who have aversion for taking sneha substances, who are in the habit of madyapāna, those who are having mṛdu kosta, those who are not resistant to physical strain. Suśruta further added as this should also be prescribed in the condition of tṛṣṇā and in uṣṇa kāla 45 Accha sneham – Asaṃskṛtam Vs Saṃskṛta Sneha

Abhyantara sneham can be given in two ways. Either we can give medicated sneha alone or we can administer sneha with any other food materials. In case of giving sneha alone, we have to understand certain points. Ācāryas have very clearly mentioned that sneha which is not subjected to agni samskāra (unprocessed sneha) is not fit for therapeutic purpose. This is understood by the statement of Cakrapāṇi, “ASAṂSKṚTA TU SARVATA VIRUDDHAM EVA Asaṃskṛta sneha (un processed) cannot be given. Moreover Ācāryas have told “MṚDU NASYA KHARE ABHYAṄGE VASTAU PĀNAU TU CIKKAṆA HA?”, means ghṛtas or tailas would have been subjected to agni samskāra to attain the particular pāka. If you see in kuṣṭa cikitsa, more than 20 types of ghṛtas are told. Kuṣṭa cikitsa starts like this. “KUSȚINAM SNEHAPĀNENA PŪRVĀM SARVAM UPĀCĀRET”, means that kuṣṭa cikitas should start with sneha therapy. While commenting this statement Aruṇadatta says the word purva denotes not “early” but we have to start sneha kriya or the snehapāna while seeing the pūrvarūpa of kuṣṭa itself”. If it is asaṃskṛta ghṛtam, Ācāryas would have not told many ghṛtās preparation in this chapter. So we feel saṃskṛta ghṛtas need to be selected for snehapāna process. But according to Vaṅgasena and Ḍalhaṇa “apakva ghṛtas” can also be selected. But in day today practice commonly we are giving pakva ghṛtas only.

Discussion by Ḍalhaṇa

While commenting on Su Ci snehaupayogika.

Suśruta says kevala sarpis is to be given in pitta dominance, in vāta sneha to be added with lavaṇa, and in bahukaphāvasthā sneha to be added with vyosa and kṣāra. Ḍalhaṇa commenting in the context says, here acc to doṣa, kevala and saṃyukta prayoga of ghṛtam is told, Kevalam here means anyadravya asaṃyuktam, that is not mixed with other dravya, but it can be saṃskṛta or asaṃskṛta meaning the kevala sneha can be either processed with other dravyas or not. He specifies that the guṇa of Saṃyoga and Saṃskāra has to be understood differently. This area hints that even asaṃskṛta ghṛta may be used clinically. There are opinion among some experts that for sodhanāṅga sneha if utkleśana is the need, asaṃskṛta grutha itself can be used for the purpose and saṃskṛta ghrthas are basically intended for śamana . There are many dissertation works in the area which can be referred for a better evaluation.

Hence, it is for the physician to decide the Sneha according to his understanding of Sāstrārthas and the need of the patient along with considering various factors. The texts gives us the freedom for both.

Both guggulu tiktaka ghṛtam and varuṇādi ghṛtam have bhallātaka in them.

Both are indicated for siraśūla and specified for ūrdhvajatru vikārās, but the difference is guggulu titktaka ghṛtam is guru yoga whereas the varaṇādi is a laghu roga which can be given in mandāgni.

Whether you do saṃskṛta with one herb or with many herbs like Maha tiktaka ghṛtam is up to the choice and clinical need of a physician.

Snehapāna procedures varied from time to time. The methodologies were modified added and refined when we move from Bṛhatrayīs to later texts. However, the basic principles and regulations remain the same.

Only in Vaṅgasena and Kalyāṇaka kāraka the kramavṛddhi procedure are hinted directly in text. In Bṛhatrayīs there is no direct mentioning about dose and methodology quantitatively. Snehapāna completely depends on agni and kosta. Without thorough knowledge of agni and kosta snehapānam will be a failure.

Vicaraṇa  snehapāna

According to Caraka,

Vicāraṇam is usually given for people who have aversion for taking unctuous substances, those who are habituated to taking unctuous substances and alcoholism, those who have mixed bowels and whose koṣṭha is mṛdu (pitta koṣṭha), who cannot resist physical strain5.

According to Vaṅgasena

There is no particular references about vicāraṇa but Vaṅgasena told that vilepī along with ghṛtam can be given at the time of pacchyamāna avasthā.

According to Suśruta

Vicaraṇa should also be given during tṛṣṇā and uṣṇa kāla.

There are 24 vicāranas¹2.

1. Odana- annam (Regular meal)
2. Vilepī – pongal
3. Rasam – māmsa rasam(soup)
4. Māṃsa ahāram(non-veg)
5. Kṣīram-milk
6. Dadhi-Curd
7. Yavāgu -Kanji (prepared with 16 times of water and reduced to half)
8. Soups- mixed with pulses
9. Śāka-vetegable curry(Palak curry)
10. Yūṣa-soup of greengram(mudga yūşam)
11. Kāmbalika- sour milk mixed with whey and vinegar (Ca.Su.13/23
12. Khaḍa-soup with buttermilk and spices (Su.Su.46/456)

(mukkadi or-morkuzhambu)

13. Saktu-Rosted grain, rosted maize etc
14. Tila piṣṭam- paste of thilam
15. Madhyam-alcoholic beverages like red wine etc.,
16. Lehyam – given along with lehyam
17. Bhakṣya – as a food or along with food mixed with annam

Vicaraṇa as kriya

18. Abhyaṅga -oil massage
19. Vasti-oil enema
20. Uttaravasti-urethral and uterine enema
21. Gandūṣam – oil gargling
22. Karṇapūraņam -Application of oil in ear
23. Akṣi tarpaṇam – sneha for eyes
24. Nasyam- Brmhaṇa nasyam

Vicaraṇa is again of 63 types based on the ṣaḍ rasa combination. This does not have any practical significance since it is not practiced clinically.

Vicārana can be done either as sadya sneha or asadya sneha.

SNEHA BASED ON PURPOSE OR KARMA FOR ABHYANTARA

SNEHANA

Śodhana sneham

śamana  sneham

Brmhaṇa sneham

Śodhana sneham

Here snehana is done before Śodhana karma. It is given in more quantity. It is given when the food taken on the previous day is digested (early morning).

Śamana  sneham

Śamana  sneha is intended for saman of the vyādhi.

Brmhaṇa sneham

It is a noursing type of sneha. It is given with māmsa rasa, alcoholic beverages in alpa mātrā and in summer.

SODHANAṄGA SNEHAPĀNA:

Sodhanaṅga Snehapāna is that kind of Snehana therapy which is performed as a pre-operative procedure for Pañcakarma.