nandasarasvati and Bhojaraja in their commentaries. While Patanjali confined his attention only to the analysis of mental states and did not concern himself with the therapeutic side of the problem, the author of the Ayurveda lays emphasis on dietetics without which the attainment of Yoga is in his view quite impossible. Accordingly he says in three sutras 7-10 that "naturally sweet diet promotes Serene temper of mind; acid food, active temper and salty and spicy diet, lethargic temper" and that one who is desirous of long life and emancipation should confine himself to sweet food.
Thus he combines Yoga with therapeutics and inserts a few sutras of his own between the sutras of Patanjali, construing dietary as the chief promotive cause of different mental conditions. In short his theory of knowledge is founded upon diet. He says (III. 18-20, etc.) that Satvika food promotes correct and valid perception and that Tamasa diet results in various forms of incorrect perceptions. This is a field quite new and not investigated. Modern medical world can have something to say on this neglected problem. In his introductory verses to his Rajamartanda Bhoja calls himself king Ranarangamalla[१] and says that in addition to his Sabdanusasana on grammar and Rajamriganka on medicine, he has also written a commentary on Patanjali's Yoga, thus purifying man in his three elements, speech, body, and mind. If he had seen the author's therapeutic interpretation of the Yogasutras, he would not have omitted to notice its therapeutic application in his Rajamartanda. As he has not done so, it is certain that he was not aware of the Ayurveda Sutra. From this it follows that the author of the Ayurveda Sutra is indebted to Rajamhar
- ↑ Chamundaraya, minister to Rajamalla 974-988 had the title of Ranarangamalla--See P.4 Introduction to Gomathasara, Nirnaya Sagara Press, 1916.
