Agadatantra had a golden time period in Kerala, and was known in the name of Visha chikitsa. There were excellent Visha vaidhyas who used to treat extreme venomous conditions and even predict the condition of patient just through the Dootha lakshana. As a part of these practices, there were numerous textbooks on Visha chikitsa with unique and exclusive Yogas. Some of the books got maintained, and many got ruined. Among those only few practices are still in use in the management if Visha and still many are untouched. Prayoga samucchaya is a well-known traditional Keraleeya Visha chikitsa textbook written by renowned King Kochunni thamburan, which explains the concepts of Visha and its detail management. Lootha visha is a most frequent and important clinical condition that which a physician encounters in their daily practice. It has got importance in all the time, as its manifestation is in such a way that improper handling of the case may worsen the presentation. There many Agada yogas mentioned in the management of Lootha visha. Lasunadi Agada is a simple yoga explained in Prayoga samucchaya, which contains only 6 drugs, explained in the context of Lootha samanya chikitsa as Pana and Nasya. Presently this yoga is practicing in the name of Lasunadi gulika. So this paper is an attempt to review on the formulation Lasunadi Agada.

There are many drugs including both plant and mineral origin, which cannot be utilized directly. Even though those drugs are having high therapeutic value, they can be utilized only after following proper Sodhana. Sodhana has a very important role to reduce the toxicity or Teekshanatha of those drugs. But if those drugs are taken accidently or without following Sodhana, it will shows toxic reactions. Prathyoushadas are the drugs which used as antidote in such conditions. In Prayogasamucchaya, Prathyoushadas were explained in Ekadasha Paricchedam under the context of Asudha Bhakshana Chikitsa. Here author had explained Prathyoushada not only for Upavishas but also for some of the plant and mineral origin drugs if consumed without following Sodhana. Hence in this work an attempt is made to review the Prathyoushada explained in Prayogasamucchaya

Traditional management of Visha Chikitsa involves many practices that are yet to be explored. Keraleeya Visha Chikitsa Granthas possess abundant knowledge of practically used formulations in treatment of Visha as well as its complications. Vishaja Vrana can  be considered as Aganthuja Vrana which has to be managed at time to prevent its complications. Vrana hara Yogas with specific indication will be working more effectively in this condition. Visha Jyotsnika, a book written in Malayalam which explains about the treatment practices followed by Visha Vaidyas from time to time in a practicable approach. Mandali Visha Chikitsa is explained in sixth chapter in detail along with various Vranahara yogas. This article highlights about the probable mode of action of Panktiprasoonadi ghritham in Vishaja Vrana. Dasa Pushpa, the divya aushadhi for Visha being the main ingredient in this formulation along with the combination of other Vrana Ropana drugs like Kupilu, Haridra, Yastimadhu, Sariva etc as a Ghrita preparation will be an excellent option for managing Vishaja Vrana from its initial condition.

Food is the necessity of life. People are concerned with the food so far as it relieves their hunger or satisfies their appetite, and not with whether it supplies their body with all components of good nutrition. Once inside the alimentary tract, the appeal for different types, forms, textures, flavors of food is no longer relevant, because the processes of digestion reduce them all to the same common denominators in a size and form capable of absorption and transportation to individual cells thus providing nutrition. Medicine too is a conditioned necessity of life. Food and medicine consumed according to the needs and conditions of the body are the paramount essentials to sustain the life. Though they share many common parameters, they definitely have individuality. The present communication uplifts the specificity of concept of Rasa and Veerya and their relation to food and medicine respectively. It accepts the accreditation of Chakrapani's quote 'Veerya Pradhanam Aushadha Dravyam, Tatha Rasa Pradhanam Aahaara Dravyam ca|' which denote concepts of Rasa (nutrition) as food determinant and Veerya (potency) as medicine determinants.