Susruta Samhita - Mandhata Global

594 THE SUSHRUTA SAMHITA. [Chap XXXV.
diatheses) from the system and from its curing the diseases
of the body ; while Asthapana is so named from its virtue
of rejuvenating the organism or producing longevity. The
process of Madhu-tailika would be described in connec-
tion with the mode of applying a Niruha-vasti. lo.
The Anuvasana is only an alternative of a Sneha-
Vasti, but (with this difference that; the quantity of the
fluid to charge with should be three-fourths, and the
amount of the good effect therefrom would also be three-
fourths. An Anuvasana-vasti is so called from the fact
of its not injuring the system even in the event of its
being retained in the bowels a whole day, or from the
fact of its being adapted to daily application. The
Matrai-vasti again which is applicable in all cases, is an
alternative to an Anuvasana-vasti, but should be
charged with only a half part of the fluid of that used
in an Anuvdsana-vasti. 1 1
.
Metrical Texts :—A Niruha-vasti acts as
a cleanser of the system (Sodhana). It is anti-fat
(Lekhana), emulsive (Snehana) and constructive (Vrim-
hana). Oleaginous matter (Sneha) may freely enter into
the organism when all its ducts and channels have been
previously cleansed by the application of a Niruha-
vasti. As water will freely run through channels
previously cleansed of all refuse matter, so does an Anu-
vasana tend to cleanse the organism of all Doshas
(morbific diatheses) and to increase the vitality of the
organism. A Sneha-vasti should, therefore; be applied
to a person previously purged of all Doshas by the
application of a Niruha-vasti. 12.
Both the Anuvdsana and the AsthapAna Vastis should
be regarded as forbidden in cases of insanity, in the mental
conditions of terror and grief, of a thirsty state of the
body, of aversion to food and of indigestion, jaundice