The commentary explains anāgata as something only slightly or not yet arisen, taking the negative particle here in the sense of slightness. Ābādhā means suffering or disease, and its pratiṣedha is treatment or prevention. Here that treatment is understood as the daily and nightly regimen of a healthy person, because the six seasons are also represented within the cycle of day and night.
Key terms
anAgata (anāgata)
A disorder not yet arisen, or only slightly manifest, as interpreted by the commentary.
AbAdhA (ābādhā)
Suffering or disease.
pratiShedha (pratiṣedha)
Prevention or treatment directed against the disorder.
svasthavRutta (svasthavṛtta)
The regimen or conduct prescribed for a healthy person.
One explanation takes the repetition utthāyotthāya to mean that the duty is to be performed every day. Another takes utthāya in the sense of applying oneself with effort. Satatam likewise means day after day; the commentary notes that this word would be redundant if the repeated form already meant every day. Some read yad anuṣṭheyam askannam, where askannam means necessarily or without omission.
Key terms
svastha
A person in health.
satatam
Continually or day after day.
anuShTheya (anuṣṭheya)
That which ought to be performed.
askanna
Necessary or not to be omitted, in a variant reading.
तत्रादौ दन्तपवनं द्वादशाङ्गुलमायतम् |
कनिष्ठिकापरीणाहमृज्वग्रन्थितमव्रणम् ||४||
अयुग्मग्रन्थि यच्चापि प्रत्यग्रं शस्तभूमिजम् |
अवेक्ष्यर्तुं च दोषं च रसं वीर्यं च योजयेत् ||५||
कषायं मधुरं तिक्तं कटुकं प्रातरुत्थितः |
निम्बश्च तिक्तके श्रेष्ठः कषाये खदिरस्तथा ||६||
मधूको मधुरे श्रेष्ठः करञ्जः कटुके तथा |
क्षौद्रव्योषत्रिवर्गाक्तं सतैलं सैन्धवेन च ||७||
चूर्णेन तेजोवत्याश्च दन्तान्नित्यं विशोधयेत् |
एकैकं घर्षयेद्दन्तं मृदुना कूर्चकेन च ||८||
दन्तशोधनचूर्णेन दन्तमांसान्यबाधयन् |
तद्दौर्गन्ध्योपदेहौ तु श्लेष्माणं चापकर्षति ||९||
वैशद्यमन्नाभिरुचिं सौमनस्यं करोति च |
न खादेद्गलताल्वोष्ठजिह्वारोगसमुद्भवे ||१०||
अथास्यपाके श्वासे च कासहिक्कावमीषु च |
दुर्बलोऽजीर्णभक्तश्च मूर्च्छार्तो मदपीडितः ||११||
शिरोरुजार्तस्तृषितः श्रान्तः पानक्लमान्वितः |
अर्दिती कर्णशूली च दन्तरोगी च मानवः ||१२||
Meaning of the śloka
First, a fresh, straight, knot-free and undamaged tooth-cleaning twig is selected, twelve aṅgulas long and about the thickness of the little finger, with an uneven number of nodes and from suitable ground. Its use is chosen according to season, doṣa, taste and potency. Astringent, sweet, bitter or pungent twigs are used in the morning; nimba is preferred among bitter plants, khadira among astringent ones, madhūka among sweet ones and karañja among pungent ones. The teeth are cleaned daily with a preparation involving honey, the three pungent aromatics, oil, rock salt and tejovatī powder, rubbing each tooth gently with a soft brush without injuring the gums. This is said to remove foul smell, coating and śleṣman, promote cleanliness, appetite and a pleasant state of mind. The twig should not be chewed in the listed diseases of the throat, palate, lips, tongue or mouth, nor in breathing difficulty, cough, hiccup, vomiting, weakness, indigestion after food, faintness, intoxication, headache, thirst, exhaustion, fatigue after drinking, ardita, ear pain or dental disease.
Because the head is the foremost part of the body, the commentary begins its account there. Avraṇa means without a hollow or similar defect, and pratyagra means fresh. Trivargākta describes a twig coated with the three fragrant pungent substances; the phrase 'with it' is supplied to complete the construction. The stated results are removal of foul smell and related impurities; upadeha means a coating, vaiśadya means cleanliness, and mada here is intoxication such as that caused by areca fruit.
Key terms
dantapavana
A tooth-cleaning twig.
doSha (doṣa)
A doṣa considered when selecting the twig.
upadeha
A coating or deposit in the mouth.
vaishadya (vaiśadya)
Cleanliness or clarity of the mouth.
arditI (arditī)
The condition called ardita in the exclusion list; no modern equivalence is asserted.
A tongue scraper made of silver, gold or suitable wood, ten aṅgulas long, soft and smooth, is commended for removing coating from the tongue. Holding an unctuous mouthful is described as pleasant, improving the mouth's taste and smell, reducing swelling and stiffness, supporting firmness of the teeth and making food agreeable.
क्षीरवृक्षकषायैर्वा क्षीरेण च विमिश्रितैः |
भिल्लोटककषायेण तथैवामलकस्य वा ||१५||
प्रक्षालयेन्मुखं नेत्रे स्वस्थः शीतोदकेन वा |
नीलिकां मुखशोषं च पिडकां व्यङ्गमेव च ||१६||
रक्तपित्तकृतान् रोगान् सद्य एव विनाशयेत् |१७|
Meaning of the śloka
A healthy person is told to rinse the mouth with decoctions of latex-bearing trees, alone or mixed with milk, and to wash the face and eyes with a decoction of bhilloṭaka, of āmalaka, or with cool water. The passage claims that this quickly removes dark facial discoloration, dryness, eruptions, vyaṅga and disorders attributed to rakta and pitta.
The commentary identifies the latex-bearing trees as nyagrodha and related trees and says their decoction used as a mouth rinse also resolves disturbance of rakta. It then treats the next instruction as external washing of the face and says bhilloṭaka is known in mountainous cultivated areas. Gayī instead understands the bhilloṭaka decoction as an internal mouth rinse. The eyes are to be washed with āmalaka decoction, while cool water may be used for both applications.
Key terms
kShIravRukSha (kṣīravṛkṣa)
Latex-bearing trees such as nyagrodha, according to the commentary.
bhilloTaka (bhilloṭaka)
A named plant or substance used in a decoction; its exact identification requires review.
vya~gga (vyaṅga)
A facial discoloration named in the passage.
raktapitta
The rakta-pitta category to which the stated disorders are attributed.
The practice is said to make vision comfortable, light and steady. Purified srotoñjana originating from the Sindhu is regarded as best; it is claimed to remove burning, itching, impurity, moisture and pain of vision, promote visual brightness, and help the eyes withstand wind and sunlight. For this reason añjana is recommended. It should not be applied after eating, bathing the head, exhaustion, vomiting or travel, after staying awake at night, or during fever.
The commentary says this is the proper occasion for discussing añjana and takes Sindhu here as a river, making srotoñjana a substance originating from it. Viśuddha means free from impurity. Its stated effects on burning, moisture and visual brightness explain why the text says sight becomes steady, tolerates wind and sun, and avoids eye disease; the clauses are to be connected by the syntactic principle called yoga-tantra-yukti. The plural in 'vomiting and travel' extends the restriction to other causes of exhaustion.
Key terms
sroto~jjana (srotoñjana)
A type of añjana said here to originate from the Sindhu river.
a~jjana (añjana)
A substance applied to the eyes in the historical regimen.
vishuddha (viśuddha)
Purified or free from impurity.
yogatantrayukti
A method of connecting separated clauses to obtain their intended construction.
A prepared tāmbūla leaf combined with camphor, jātī fruit, kaṅkola, clove, the pungent ingredient named in the text, powdered areca nut and related substances is described as promoting cleanliness, fragrance, complexion and good condition of the mouth, cleansing the jaw, teeth, voice, tongue and senses, reducing salivation, pleasing the heart and removing throat disorders. It is considered suitable after waking, eating, bathing or vomiting, but unsuitable for people with raktapitta, wounds, wasting, thirst, faintness, dryness, weakness or dryness of the mouth.
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ਕਰ੍ਪੂਰੇਤ੍ਯਾਦਿ| ਜਾਤੀਸ਼ਬ੍ਦੇਨ ਜਾਤੀਫਲਂ ਕਥ੍ਯਤੇ||੨੧-੨੪||
Meaning of the commentary
The commentary specifies that jātī here means jātīphala, the fruit called by that name. It offers no further explanation.
Key terms
tAmbUlaja patra (tāmbūlaja patra)
A tāmbūla leaf used in the described mouth preparation.
jAtIphala (jātīphala)
The fruit intended by the word jātī, according to the commentary.
Oil massage of the head is said to reduce disorders located in the head and headache, and to promote softness, length, abundance, oiliness and dark color of the hair. It is also said to satisfy or nourish the head and senses, improve the facial skin and fill what is described as emptiness of the head.
The phrase 'filling the head' is explained as restoring fullness to a head conceived as empty. Some read 'disorders situated in the hair-bearing scalp' instead of 'disorders situated in the head.' Others read 'oil is applied to the crown' instead of 'filling of the head.'
Key terms
shirobha~gga (śirobhyaṅga)
Oil massage of the head.
keshabhUmi (keśabhūmi)
The hair-bearing scalp, found in a variant reading.
shirasaH pratipUraNa (śirasaḥ pratipūraṇa)
Restoring fullness to the head, as interpreted by the commentary.
Equal parts of madhuka, kṣīraśuklā, sarala, devadāru, kṣudraka and the group called pañcanāman are collected. Their paste and decoction are used to cook mechanically pressed oil, which the passage says should be applied cool to the head.
The formula is introduced as an oil for head massage. Kṣīraśuklā is identified as kṣīravidārikā, kṣudraka pañcanāman as the smaller pañcamūla group, and cakra-taila as mechanically pressed oil. The commentary then supplies detailed inferred proportions for decoction water, reduction, straining, paste and oil, to be calculated by estimation until the signs of proper oil cooking appear.
Key terms
kShIrashuklA (kṣīraśuklā)
Identified by the commentary as kṣīravidārikā.
pa~jcanAmAna (pañcanāmāna)
Identified here with the smaller pañcamūla group.
cakrataila
Mechanically pressed oil.
kalkakaShAya (kalkakaṣāya)
Plant paste and decoction used in preparing the oil.
Adhikarana ੧੦ (੨੯) · Śloka ੨੯
ਕੇਸ਼ਪ੍ਰਸਾਧਨੀ ਕੇਸ਼੍ਯਾ ਰਜੋਜਨ੍ਤੁਮਲਾਪਹਾ |੨੯|
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केशप्रसाधनी केश्या रजोजन्तुमलापहा |२९|
Meaning of the śloka
The hair-grooming implement is described as beneficial to the hair and as removing dust, small creatures and dirt.
The commentary cites Vāgbhaṭa on duration: the ear filling is held while the root of the ear is massaged, until pain becomes softened; when there is no pain, a measure of one hundred mātrās is stated.
Key terms
karNapUraNa (karṇapūraṇa)
The historical practice of filling the ear with a substance.
karNamUla (karṇamūla)
The root or base of the ear.
mAtrA (mātrā)
A traditional unit of time used in the cited passage.
Whole-body oil massage is described as producing softness, restraining kapha and vāta, nourishing the dhātus, cleansing the body and supporting complexion and strength.
The commentary clarifies that abhyaṅga here means oil massage of the whole body. Mṛjā means a clean radiance, while varṇa includes bodily complexion. Some authorities add a staged account in which oil is said to pass successively through hair ends, skin, blood, muscle, fat, bone and marrow over increasing numbers of mātrās, and to calm disorders of vāta, pitta and kapha situated there.
Key terms
abhya~gga (abhyaṅga)
Oil massage, here specified as applying to the whole body.
dhAtu (dhātu)
The bodily constituents said to receive nourishment.
mRujA (mṛjā)
Clean radiance or bodily cleanliness.
mAtrA (mātrā)
A traditional time measure used in the additional account.
Pouring an unctuous liquid over the body is described as relieving fatigue and vāta, soothing injured joints, and easing pain from wounds, burns, blows and abrasions. Just as sprouts grow at the root of a tree watered with water, the dhātus are said to increase in a body sprinkled with unctuous substances.
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ਸੇਕਃ ਸਰ੍ਵਾਙ੍ਗਪਰਿਸੇਕਃ||੩੧-੩੨||
Meaning of the commentary
The commentary defines seka here as pouring liquid over the entire body.
Key terms
seka
Pouring or sprinkling liquid over the whole body.
sneha
An unctuous substance used in the described pouring practice.
dhAtu (dhātu)
Bodily constituents whose increase is compared to watered sprouts.
When an appropriately selected unctuous substance is used in immersion, it is said to nourish through the openings of the vessels, hair follicles and dhamanīs and thereby establish bodily strength.
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ਯੁਕ੍ਤਃ ਪ੍ਰਯੁਕ੍ਤਃ| ਅਵਗਾਹਨਂ ਮਜ੍ਜਨਮ੍||੩੩||
Meaning of the commentary
Yukta means appropriately applied, and avagāhana means immersion.
Key terms
avagAhana (avagāhana)
Immersion or bathing in the described substance.
sneha
An unctuous substance used for immersion.
dhamanI (dhamanī)
A channel named in the passage's account of nourishment.
तत्र प्रकृतिसात्म्यर्तुदेशदोषविकारवित् |
तैलं घृतं वा मतिमान् युञ्ज्यादभ्यङ्गसेकयोः ||३४||
Meaning of the śloka
For massage and pouring, a discerning person who understands constitution, habituation, season, region, doṣa and the particular disorder should select either oil or ghee as appropriate.
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ਤੇਸਾਂ ਯੋਗ੍ਯਤਾਮਾਹ- ਤਤ੍ਰੇਤ੍ਯਾਦਿ||੩੪||
Meaning of the commentary
The commentary states briefly that this verse explains suitability or eligibility for those practices.
Key terms
prakRuti (prakṛti)
Individual constitution considered in selecting the substance.
sAtmya (sātmya)
What is habituated or suitable to the individual.
doSha (doṣa)
A doṣa considered in the historical selection framework.
केवलं सामदोषेषु न कथञ्चन योजयेत् |
तरुणज्वर्यजीर्णी च नाभ्यक्तव्यौ कथञ्चन ||३५||
तथा विरिक्तो वान्तश्च निरूढो यश्च मानवः |
पूर्वयोः कृच्छ्रता व्याधेरसाध्यत्वमथापि वा ||३६||
शेषाणां तदहः प्रोक्ता अग्निमान्द्यादयो गदाः |
सन्तर्पणसमुत्थानां रोगाणां नैव कारयेत् ||३७||
Meaning of the śloka
Unmodified oil or ghee should not be used when the doṣas are associated with āma. Massage is also prohibited in a recent fever or indigestion, on the same day after purgation, vomiting therapy or nirūha enema, and in disorders arising from overnourishment. In the first two conditions it is said to make the disease difficult or incurable; in the other post-procedure states it is said to cause weak digestion and related disorders that day.
The commentary introduces contraindications to massage. In āma-fever, effects such as shaking attributed to it may also occur. 'The first two' means recent fever and indigestion. For those who have undergone purgation, vomiting therapy or nirūha, massage performed that same day is said to produce weak digestive fire and other disorders.
शरीरायासजननं कर्म व्यायामसञ्ज्ञितम् |
तत् कृत्वा तु सुखं देहं विमृद्गीयात् समन्ततः ||३८||
शरीरोपचयः कान्तिर्गात्राणां सुविभक्तता |
दीप्ताग्नित्वमनालस्यं स्थिरत्वं लाघवं मृजा ||३९||
श्रमक्लमपिपासोष्णशीतादीनां सहिष्णुता |
आरोग्यं चापि परमं व्यायामादुपजायते ||४०||
न चास्ति सदृशं तेन किञ्चित् स्थौल्यापकर्षणम् |
न च व्यायामिनं मर्त्यमर्दयन्त्यरयो बलात् ||४१||
न चैनं सहसाऽऽक्रम्य जरा समधिरोहति |
स्थिरीभवति मांसं च व्यायामाभिरतस्य च ||४२||
व्यायामस्विन्नगात्रस्य पद्भ्यामुद्वर्तितस्य च |
व्याधयो नोपसर्पन्ति सिंहं क्षुद्रमृगा इव ||४३||
वयोरूपगुणैर्हीनमपि कुर्यात् सुदर्शनम् |
व्यायामं कुर्वतो नित्यं विरुद्धमपि भोजनम् ||४४||
विदग्धमविदग्धं वा निर्दोषं परिपच्यते |
व्यायामो हि सदा पथ्यो बलिनां स्निग्धभोजिनाम् ||४५||
स च शीते वसन्ते च तेषां पथ्यतमः स्मृतः |
सर्वेष्वृतुष्वहरहः पुम्भिरात्महितैषिभिः ||४६||
बलस्यार्धेन कर्तव्यो व्यायामो हन्त्यतोऽन्यथा |
हृदि स्थानस्थितो वायुर्यदा वक्त्रं प्रपद्यते ||४७||
व्यायामं कुर्वतो जन्तोस्तद्बलार्धस्य लक्षणम् |
वयोबलशरीराणि देशकालाशनानि च ||४८||
समीक्ष्य कुर्याद्व्यायाममन्यथा रोगमाप्नुयात् |
क्षयतृष्णारुचिच्छर्दिरक्तपित्तभ्रमक्लमाः ||४९||
कासशोषज्वरश्वासा अतिव्यायामसम्भवाः |
रक्तपित्ती कृशः शोषी श्वासकासक्षतातुरः ||५०||
भुक्तवान् स्त्रीषु च क्षीणस्तृड्भ्रमार्तश्च वर्जयेत् |५१|
Meaning of the śloka
Vyāyāma is activity that produces bodily exertion; afterward the body is gently rubbed all over. It is said to promote proper bodily development, complexion, well-defined limbs, strong digestion, freedom from laziness, steadiness, lightness, cleanliness and tolerance of fatigue, thirst, heat and cold. The text praises it as supporting health, reducing stoutness, strengthening flesh and resistance to enemies, disease and early aging. It also claims that food, even incompatible or incompletely digested food, is digested without fault by one who exercises regularly. Exercise is especially commended for strong people who eat unctuous food, in cold weather and spring. A person seeking well-being should exercise daily only to half of their strength; the movement of vāyu from the heart toward the mouth is given as its sign. Age, strength, build, region, season and food must be considered, since excess exercise is said to cause wasting, thirst, loss of appetite, vomiting, raktapitta, dizziness, exhaustion, cough, dryness, fever and breathing difficulty. People with the listed conditions, after eating, depleted by sexual activity, thirsty or dizzy are told to avoid it.
The commentary explains bodily development as proper nourishment and well-defined limbs as a well-formed body. Mṛjā means cleanliness. The comparison with enemies means that diseases do not overpower a person who exercises and receives rubbing. Exercise should stop when sweating appears; another reading has 'a body worked by exercise' rather than 'a body sweating from exercise.' The feet are then rubbed repeatedly. Viruddha refers to incompatible foods described elsewhere; vidagdha means sourly altered digestion and avidagdha includes other states, including undigested food. The particle in the spring statement suggests spring is somewhat less preferred than winter. Some authorities give a different sign of half-strength: sweating in the armpits, forehead, nose and joints of hands and feet, together with dryness of the mouth. The factors to examine include youth, developed strength, medium or stout build, marshy or moderate region, cold season or spring, and unctuous food. The final assertion links kindled agni through exercise with subsiding disorders.
Key terms
vyAyAma (vyāyāma)
Bodily activity that produces exertion.
balArdha (balārdha)
Half of one's strength, the stated limit for exercise.
viruddha
Food considered incompatible in the textual framework.
vidagdha
A state interpreted here as sourly altered digestion.
agni
Digestive capacity in the commentary's explanatory framework.
Udvartana is described as reducing vāta and liquefying or diminishing kapha and medas, making the limbs firm and greatly improving the condition of the skin.
Referring back to rubbing mentioned in the exercise passage, the commentary explains udvartana as rubbing or massaging the limbs and vilāpana as liquefying.
Key terms
udvartana
Rubbing or massage of the limbs.
medas
The bodily constituent said to be reduced or liquefied.
Uddharṣaṇa and utsādana are said to produce unobstructed openings of the sirās and stimulate the agni situated in the skin. Utsādana is especially said to give women an attractive body endowed with delight, good fortune, cleanliness, lightness, and related qualities. Uddharṣaṇa is described as reducing itching, koṭha, and vāta. Phenaka applied above and below the thighs is said to quickly produce firmness and lightness and to reduce itching, koṭha, vāta-related stiffness, dirt, and disorders. Rubbing with a brick is said to stimulate the skin's agni, open the mouths of the sirās, and remove itching and koṭha.
The commentary explains tejana as stimulation of the agni in the skin and expansion or opening of the mouths of the sirās. It defines uddharṣaṇa as friction with dry medicinal powders; others define it as friction with phenaka, brick, and similar materials. It first treats opening the sirā mouths and kindling agni as effects jointly produced by uddharṣaṇa and utsādana. Some, however, distribute the effects in sequence: uddharṣaṇa opens the sirā mouths, while utsādana stimulates the skin's agni. It identifies utsādana as rubbing with an oily paste. Mṛjā means clean lustre. Phenaka is applied above and below the thighs; the commentary notes that ūru is popularly used for jāṅghā. The final removal of itching and koṭha is specifically the stated effect of rubbing with brick.
Key terms
उद्धर्षण (uddharṣaṇa)
Dry friction or rubbing, here performed with medicinal powder or, according to another view, phenaka or brick.
उत्सादन (utsādana)
Rubbing with an oily paste, according to the commentary.
सिरामुख (sirāmukha)
The openings or mouths of the sirās, said here to become unobstructed.
त्वक्स्थ अग्नि (tvakstha agni)
Agni located in the skin, described as being stimulated.
कोठ (koṭha)
A skin manifestation paired with itching in this passage; its exact clinical identification is not specified.
Bathing is described as removing sleepiness, burning, fatigue, sweat, itching, thirst, and dirt; pleasing the heart; awakening all the senses; calming torpor and pāpmā; giving satisfaction; supporting virility; clarifying rakta; and kindling agni. Hot water on the head is always said to be harmful to the eyes, while cold water on the head is considered beneficial to them. When śleṣman and māruta are aggravated, however, medicinal bathing of the head with warm water may be undertaken after assessing the strength of the disorder. Excessively cold water in cold weather is said to aggravate śleṣman and māruta, and excessively hot water in hot weather to aggravate pitta and śoṇita. Bathing is censured in diarrhoea, fever, ear pain, vāta affliction, abdominal distension, loss of appetite, indigestion, and immediately after eating. Anulepana is credited with attractiveness, complexion, pleasure, ojas, and strength and with reducing sweat, bad odour, discoloration, and fatigue; it too is prohibited for those for whom bathing is prohibited.
The commentary glosses kāmam as 'as desired.' It identifies the line beginning with tat as the statement of bathing contraindications. It explicitly extends the same prohibition to anulepana for everyone in whom bathing is disallowed.
Key terms
स्नान (snāna)
Bathing, whose traditional effects and contraindications are listed.
श्लेष्मन् (śleṣman)
Kapha, considered here in decisions about water temperature.
मारुत (māruta)
Vāta, considered here in decisions about water temperature.
अनुलेपन (anulepana)
Application of a paste or unguent to the body.
अग्निदीपन (agnidīpana)
Kindling or supporting agni, attributed here to bathing.
Wearing flowers, garments, and jewels is described as warding off harmful beings, supporting ojas, producing excellent good fortune, and increasing delight.
The commentary gives ruby and emerald as examples of jewels. It reports that some recensions next read statements about the qualities of a mirror and of wearing gorocanā, but says these have not been written here because they are absent from the adopted text.
Key terms
रक्षोघ्न (rakṣoghna)
Traditionally described as warding off harmful or malevolent beings.
ओजस्य (aujasya)
Conducive to ojas according to the passage.
रत्न (ratna)
A jewel; ruby and emerald are cited as examples.
गोरोचना (gorocanā)
A substance mentioned only in a reported additional reading that the adopted text omits.
According to the passage, applying a paste to the face makes the eyes firm and the cheeks full, and makes the face free from vyaṅga and piḍakā, attractive, and like a lotus.
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ਮੁਖੇਤ੍ਯਾਦਿ| ਕਾਨ੍ਤਂ ਕਮਨੀਯਂ ਮਨੋਹਰਮਿਤ੍ਯਰ੍ਥਃ||੬੫||-
Meaning of the commentary
The commentary explains kānta as desirable, attractive, or pleasing.
Key terms
मुखालेप (mukhālepa)
Application of a paste to the face.
व्यङ्ग (vyaṅga)
A facial discoloration or blemish named in the text.
पिडका (piḍakā)
Small eruptions or lesions of the face in this context.
कान्त (kānta)
Attractive or pleasing, as glossed by the commentary.
The use of eye collyrium is said to make the eye well supplied with lashes, clear, attractive, spotless, and bright in its outer circle, with a clear pupil. Worship of deities, guests, and learned Brahmins is described as bringing fame, heaven, longevity, increased wealth and grain, and continuation of the lineage.
Introducing the general qualities of añjana, the commentary explains pakṣmala as having dense eyelashes, viśada as free from cippa, and amala-ujjvala-maṇḍala as a clean and bright external part of the eye. It does not comment on the following statement about worship.
Key terms
अञ्जन (añjana)
Collyrium applied to the eye, whose traditional general qualities are described.
पक्ष्मल (pakṣmala)
Having dense eyelashes, according to the commentary.
विशद (viśada)
Clear and, in the commentary, free from cippa.
गोत्रवर्धन (gotravardhana)
Increase or continuation of the family lineage, attributed here to worship.
Food immediately nourishes, produces strength, and sustains the body. It is said to increase lifespan, radiance, purposeful effort, memory, ojas, and agni.
Washing the feet is described as removing dirt, disorders, and fatigue of the feet; clarifying vision; supporting fertility; warding off harmful beings; and increasing delight.
The commentary explains clarification of the eyes as clarification of sight, reasoning that washing the feet benefits the nāḍīs that connect the feet with vision. Other authorities attribute the effect to prabhāva, a specific unexplained potency. It explains vṛṣya as increasing śukra and likewise attributes this effect to prabhāva.
Key terms
पादप्रक्षालन (pādaprakṣālana)
Washing or cleansing the feet.
चक्षुःप्रसादन (cakṣuḥprasādana)
Clarification or refreshment of vision, as claimed in the passage.
वृष्य (vṛṣya)
Traditionally regarded as supporting śukra or reproductive potency.
प्रभाव (prabhāva)
A specific effect or potency invoked when the effect is not otherwise explained.
निद्राकरो देहसुखश्चक्षुष्यः श्रमसुप्तिनुत् ||७०||
पादत्वङ्मृदुकारी च पादाभ्यङ्गः सदा हितः |७१|
Meaning of the śloka
Regular massage of the feet is described as promoting sleep and bodily comfort, benefiting the eyes, relieving fatigue and numbness, and softening the skin of the feet.
Regularly wearing footwear is said to reduce foot disorders, support fertility, ward off harmful beings, increase delight, make movement comfortable, and support ojas. Habitually walking barefoot is described as harmful to health and lifespan and injurious to the eyes. Cutting or cleaning the hair, nails, and body hair is said to calm pāpmā and to promote joy, lightness, good fortune, and enthusiasm. Wearing armour is said to protect against arrows and to increase cleanliness, complexion, radiance, and strength.
The commentary defines pādatra as something beneficial or protective for the feet, such as sandals. Anupānad means without foot protection. Bāṇavāra is glossed as armour.
Key terms
पादत्र (pādatra)
Foot protection, such as sandals or footwear.
अनुपानद् (anupānad)
Without footwear or protection for the feet.
अपमार्जन (apamārjana)
Cutting, cleaning, or removing hair and nails in this context.
बाणवार (bāṇavāra)
Armour, literally protection from arrows, according to the commentary.
Adhikarana ੨੮ (੭੫) · Śloka ੭੫
ਪਵਿਤ੍ਰਂ ਕੇਸ਼੍ਯਮੁਸ੍ਣੀਸਂ ਵਾਤਾਤਪਰਜੋਪਹਮ੍ |੭੫|
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पवित्रं केश्यमुष्णीषं वातातपरजोपहम् |७५|
Meaning of the śloka
A turban or head covering is described as pure, beneficial to the hair, and protective against wind, sunlight, and dust.
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ਪਵਿਤ੍ਰਮਿਤ੍ਯਾਦਿ| ਉਸ੍ਣੀਸਂ ਸ਼ਿਰੋਵੇਸ੍ਟਨਮ੍|੭੫|-
Meaning of the commentary
The commentary defines uṣṇīṣa as a wrapping for the head.
Key terms
उष्णीष (uṣṇīṣa)
A cloth wrapped around the head or a turban.
केश्य (keśya)
Considered beneficial for the hair.
वातातपरजस् (vātātaparajas)
Wind, sunlight or heat, and dust, from which the covering is said to protect.
Carrying an umbrella is described as protecting from rain, wind, dust, heat, frost, and similar exposures, and as supporting complexion, the eyes, ojas, and comfort.
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ਵਰ੍ਸੇਤ੍ਯਾਦਿ| ਸ਼ਙ੍ਕਰਂ ਸੁਖਕਰਮ੍||੭੫||-
Meaning of the commentary
The commentary explains śaṅkara here as 'comfort-giving.'
Key terms
छत्रधारण (chatradhāraṇa)
Carrying or using an umbrella.
वर्ण्य (varṇya)
Traditionally considered supportive of complexion.
चक्षुष्य (cakṣuṣya)
Traditionally considered beneficial for the eyes.
शङ्कर (śaṅkara)
Comfort-giving in this passage, according to the commentary.
Carrying a staff is described as removing fear of dogs, crawling creatures, wild animals, and horned animals; reducing fatigue and the fault of stumbling; being commendable for an older person; increasing sattva, effort, strength, steadiness, courage, and power; providing support; and dispelling fear.
The commentary gives black snakes and similar creatures as examples of sarīsṛpa, tigers and similar animals as examples of vyāla, and horned animals for viṣāṇin. It explains sattva as the quality of mind, utsāha as force or effort, bala as ojas, sthairya as immobility or steadiness, dhairya as fortitude, and vīrya as capacity. Avaṣṭambha means support, and bhayaghna means removing fear.
Key terms
दण्डधारण (daṇḍadhāraṇa)
Carrying a staff for support and protection.
सरीसृप (sarīsṛpa)
Crawling creatures, with black snakes and the like given as examples.
व्याल (vyāla)
Wild or dangerous animals, exemplified by tigers.
अवष्टम्भ (avaṣṭambha)
Physical support or something to lean upon.
धैर्य (dhairya)
Fortitude or courage.
Adhikarana ੩੧ (੭੮) · Śloka ੭੮
ਆਸ੍ਯਾ ਵਰ੍ਣਕਫਸ੍ਥੌਲ੍ਯਸੌਕੁਮਾਰ੍ਯਕਰੀ ਸੁਖਾ ||੭੮||
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आस्या वर्णकफस्थौल्यसौकुमार्यकरी सुखा ||७८||
Meaning of the śloka
The posture called āsyā is described as comfortable and as promoting complexion, kapha, stoutness, and bodily softness.
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ਆਸ੍ਯੇਤ੍ਯਾਦਿ| ਆਸ੍ਯਾ ਸ੍ਥਿਤਿਃ||੭੮||
Meaning of the commentary
The commentary explains āsyā simply as a posture or remaining in a position.
Key terms
आस्या (āsyā)
A posture or state of remaining positioned, as glossed by the commentary.
स्थौल्य (sthaulya)
Stoutness or corpulence, said here to be promoted.
Travel on foot is said to diminish complexion, kapha, stoutness, and bodily softness. Excessive travel has effects opposite to appropriate travel and is said to cause ageing and weakness. Walking about without greatly distressing the body is described as supporting lifespan, strength, intelligence, and agni and awakening the senses.
A comfortable bed and seat are described as reducing fatigue and vāta, supporting fertility, and providing nourishment, sleep, fortitude, and comfort; an uncomfortable bed or seat is held to have the opposite qualities. A hair or cāmara fan is said to support ojas and drive away flies and similar pests. Air from a hand fan is said to reduce dryness, burning, fatigue, sweat, and fainting.
The commentary describes a comfortable bed or seat as spacious, properly spread, and furnished with soft bolsters and similar supports. An uncomfortable one is constricted and has the opposite qualities. It identifies bālavyajana as the fan called cāmara and vyajanānila as air produced with a palm-leaf fan.
Key terms
शय्यासन (śayyāsana)
A bed and seat, evaluated here by their comfort and support.
बालव्यजन (bālavyajana)
A hair fan, identified by the commentary as a cāmara.
व्यजनानिल (vyajanānila)
Air moved by a hand fan, specifically a palm-leaf fan in the commentary.
Saṃvāhana is described as pleasant, promoting sleep and fertility, reducing kapha, vāta, and fatigue, and bringing comfort and clarity or well-being to muscle, blood, and skin.
The commentary defines saṃvāhana as a pleasant touch. It contrasts mardana as deeper pressure extending from the feet to the waist. The commentator Amitaprabha instead says it is gentle, repeated tapping with the hands. These descriptions are preserved as distinct interpretations.
Key terms
संवाहन (saṃvāhana)
A soothing tactile treatment, defined here as pleasant touch.
मर्दन (mardana)
Deeper or firmer rubbing, distinguished from saṃvāhana.
अमितप्रभ (Amitaprabha)
A commentator cited for the interpretation of gentle repeated tapping with the hands.
प्रसाद (prasāda)
Clarity, healthy appearance, or well-being attributed to muscle, blood, and skin in context.
Open wind is described as causing dryness, discoloration, and stiffness while reducing burning, impaired digestion, sweat, fainting, and thirst; a windless place is said to have the opposite effects. A person may take pleasant air in summer and autumn, while shelter from wind is described as generally conducive to lifespan and health. Sun exposure is said to increase pitta, thirst, agni, sweating, fainting, dizziness, and blood-related disturbance, and to cause burning and discoloration; shade removes these effects. Fire is described as reducing vāta, kapha, stiffness, cold, and trembling and as digesting āma and abhiṣyanda, but also as disturbing raktapitta. Sleep taken at the proper time is said to promote nourishment, complexion, strength, enthusiasm, bright agni, freedom from torpor, and equilibrium of the dhātus.
The commentary reports another reading: 'One should take pleasant open air in summer or intermittently in autumn.' Its interpreters say summer and autumn are the seasons for exposure to open wind, but even then it should be intermittent. The qualities of moonlight and darkness are said to resemble those of shade and shelter from wind and are therefore not stated separately. One view holds that sunlight and related factors act through prabhāva even though they are not substances; others regard sunlight as an aggregate of particles of tejas and shade as arising from particles of tamas.
Key terms
प्रवात (pravāta)
An exposed or freely windy place.
निवात (nivāta)
A place sheltered from wind.
आतप (ātapa)
Sunlight or exposure to the sun's heat.
आम (āma)
An incompletely processed pathological substance in the classical framework.
तत्रादित एव नीचनखरोम्णा शुचिना शुक्लवाससा लघूष्णीषच्छत्रोपानत्केन दण्डपाणिना काले हितमितमधुरपूर्वाभिभाषिणा बन्धुभूतेन भूतानां गुरुवृद्धानुमतेन सुसहायेनानन्यमनसा खलूपचरितव्यं, तदपि न रात्रौ, न केशास्थिकण्टकाश्मतुषभस्मोत्करकपालाङ्गारामेध्यस्नानबलिभूमिषु, न विषमेन्द्रकीलचतुष्पथश्वभ्राणामुपरिष्टात् ||८९||
Meaning of the śloka
For going out, one should first be clean, with nails and body hair kept short, dressed in white, wearing a light head covering, carrying an umbrella, wearing footwear, and holding a staff. One should go at an appropriate time, speak first in a beneficial, measured, and gentle way, act as a friend to living beings, have the approval of teachers and elders, keep good companions, and remain attentive. One should not travel at night or over places containing hair, bones, thorns, stones, husks, ash heaps, potsherds, embers, impurities, bathing places, or offering grounds, nor over uneven ground, an indrakīla, crossroads, or pits.
After discussing inward practices undertaken after rising in the morning, such as using a tooth-cleaning stick, for the benefit of the senses, body, and mind, the commentary turns to sadvṛtta for conduct outside. A light uṣṇīṣa is a thin, lightly made head wrapping; some connect the word 'light' also with the umbrella and footwear. Upacaritavya means that going out or approaching should be done. Utkara is a heap of grass and similar refuse; others explain it as covered, excavated earth and related ground. Indrakīla is explained either as a place marked by a sacrificial post set into the ground or as a place where stakes are installed for Indra. Catuṣpatha is where four roads meet, and śvabhra is a pit.
Key terms
सद्वृत्त (sadvṛtta)
Good conduct or disciplined daily conduct, here concerning movement outside.
लघूष्णीष (laghūṣṇīṣa)
A light or thin head wrapping; some attach 'light' also to umbrella and footwear.
उत्कर (utkara)
A refuse heap, or according to another interpretation covered excavated ground.
इन्द्रकील (indrakīla)
A place marked by a ritual post or by stakes dedicated to Indra, according to alternative explanations.
न राजद्विष्टपरुषपैशुन्यानृतानि वदेत्, न देवब्राह्मणपितृपरिवादांश्च; न नरेन्द्रद्विष्टोन्मत्तपतितक्षुद्रनीचानुपासीत ||९०||
Meaning of the śloka
One should not utter speech hateful to the ruler, harsh words, malicious reports, or falsehoods, nor speak in blame of deities, Brahmanas, or ancestors. One should not associate closely with those hated by the ruler, the mentally deranged, those fallen from their prescribed conduct, the petty, or those regarded by the text as socially low.
The commentary explains paiśunya as informing against another, in the sense of malicious conduct, and parivāda as stating faults. It glosses unmatta as one deranged by vāta, patita as one fallen from one's own dharma, kṣudra as insignificant, and nīca as groups such as mlecchas. Upāsīta is understood as serving or associating with them.
Key terms
paishunya (paiśunya)
Malicious reporting or informing against another.
parivAda (parivāda)
Speaking of another's faults or blame.
patita
A person described as fallen from prescribed dharma.
One should avoid climbing trees, mountains, precipices, uneven places, anthills, or dangerous horses, elephants, and similar mounts; entering swollen rivers, the sea, unknown pools, pits, or wells; staying in ruined or empty houses, cremation grounds, lonely forests, or places disturbed by fire; approaching wild animals, snakes, insects, village destruction or turmoil, fighting, gatherings of weapons, reptiles, or horned animals.
The commentary defines the listed dangerous places and beings: prapāta is a steep fall, palvala an excavated hollow, and vijana a deserted place. It understands grāmāghāta as destruction of a village through fear of epidemic calamity and gives tigers, scorpions, and a black snake as examples. There is no repetition with earlier rules: earlier, excessive repeated exposure to fire or close attendance upon wild animals and snakes was prohibited, whereas here even proximity in hazardous seasons or despite confidence in them is forbidden.
नाग्निगोगुरुब्राह्मणप्रेङ्खादम्पत्यन्तरेण यायात् |
न शवमनुयायात् |
देवगोब्राह्मणचैत्यध्वजरोगिपतितपापकारिणां च छायां नाक्रमेत |
नास्तं गच्छन्तमुद्यन्तं वाऽऽदित्यं वीक्षेत |
गां धापयन्तीं धयन्तीं परशस्यं वा चरन्तीं न कस्मैचिदाचक्षीत, न चोल्कापातोत्पातेन्द्रधनूंषि |
नाग्निं मुखेनोपधमेत् |
नापो भूमिं वा पाणिपादेनाभिहन्यात् ||९२||
Meaning of the śloka
One should not pass between a fire, cow, teacher, Brahmana, swing, or married couple; follow a corpse without proper responsibility; or step over the shadows of deities, cows, Brahmanas, sacred trees, banners, sick persons, fallen persons, or wrongdoers. One should not stare at the rising or setting sun, report certain acts of a cow or portents to others, blow upon fire with the mouth, or strike water or earth with the hands or feet without cause.
The commentary parses the paired items and explains preṅkhā as a swing and anugamana as following behind a corpse, except where one has duties such as carrying it. Caitya is glossed as a cremation-ground tree. It distinguishes a cow suckling its calf from one drinking herself, and explains the listed celestial, terrestrial, and atmospheric portents with examples. Blowing on fire means kindling it by mouth, while striking water or earth is prohibited when there is no reason.
Key terms
pre~gkhA (preṅkhā)
A swing.
caitya
Here glossed as a tree associated with a cremation ground.
utpAta (utpāta)
An extraordinary portent, classified in the commentary as celestial, terrestrial, or atmospheric.
न वेगान् धारयेद् वातमूत्रपुरीषादीनाम् |
न बहिर्वेगान् ग्रामनगरदेवतायतनश्मशानचतुष्पथसलिलाशयपथि सन्निकृष्टानुत्सृजेन्न प्रकाशं न वाय्वग्निसलिलसोमार्कगोगुरुप्रतिमुखम् ||९३||
Meaning of the śloka
Natural urges such as flatus, urine, and stool should not be suppressed. Their discharge should not occur near a village, city, temple, cremation ground, crossroads, water reservoir, or road; openly; or facing wind, fire, water, the moon, the sun, a cow, or a teacher.
The commentary identifies the external urges as those of flatus, urine, stool, and the like. It explains na prakāśam as not discharging them in a manner exposed to view.
न भूमिं विलिखेत्, नासंवृतमुखः सदसि जृम्भोद्गारकासश्वासक्षवथूनुत्सृजेत्, न पर्यङ्किकावष्टम्भपादप्रसारणानि गुरुसन्निधौ कुर्यात् ||९४||
Meaning of the śloka
One should not scratch the ground. In an assembly, one should not yawn, belch, cough, breathe forcefully, or sneeze with the mouth uncovered. In a teacher's presence one should not sit with the legs arranged in the paryaṅkikā posture, lean upon supports, or stretch out the feet.
The ground is not to be scratched with nails or similar objects. The mouth should be covered when releasing yawning and the other listed actions in an assembly; kṣavathu means a sneeze. Paryaṅkikā is equated with paryastikā. Avaṣṭambha is explained as leaning on a pillar or other support situated in front, behind, or to the side, although the commentary notes that its strict sense is support rather than merely a synonym for leaning.
Key terms
kShavathu (kṣavathu)
Sneezing.
parya~gkikA (paryaṅkikā)
A particular seated posture, equated here with paryastikā.
न बालकर्णनासास्रोतोदशनाक्षिविवराण्यभिकुष्णीयात् , न वीजयेत् केशमुखनखवस्त्रगात्राणि, न गात्रनखवक्त्रवादित्रं कुर्यात्, न काष्ठलोष्टतृणादीनभिहन्याच्छिन्द्याद्भिन्द्याद्वा ||९५||
Meaning of the śloka
One should not probe a child's ears, nose, bodily openings, teeth, or eyes. One should not shake the hair, face, nails, clothes, or limbs, make the body, nails, or mouth into a musical instrument, or strike, cut, or break pieces of wood, clods, grass, and similar things without purpose.
The commentary includes the anal and genital passages among srotas and explains their openings as apertures. Abhikuṣṇīyāt is understood as pulling at them or touching their impurity. Vījayet means to shake. Making a bodily instrument means using the body itself as an instrument.
Key terms
srotas
A bodily passage or opening; the commentary includes anal and genital openings.
abhikuShNIyAt (abhikuṣṇīyāt)
To pull at, probe, or touch the listed openings.
gAtravAditra (gātravāditra)
Using the body as a musical or percussive instrument.
न प्रतिवातातपं सेवेत, न भुक्तमात्रोऽग्निमुपासीत, नोत्कटकाल्पकाष्ठासनमध्यासीत, न ग्रीवां विषमं धारयेत्, न विषमकायः क्रियां भजेत भुञ्जीत वा, न प्रततमीक्षेत विशेषाज्ज्योतिर्भास्करसूक्ष्मचलभ्रान्तानि, न भारं शिरसा वहेत्, न स्वप्नजागरणशयनासनस्थानचङ्क्रमणयानवाहनप्रधावनलङ्घनप्लवनप्रतरणहास्यभाष्यव्यवायव्यायामादीनुचितानप्यतिसेवेत ||९६||
Meaning of the śloka
One should avoid facing strong wind or sun, sitting close to fire immediately after eating, unstable or unsuitable seats, holding the neck crooked, and acting or eating with the body in an uneven posture. One should not stare continuously, especially at flame, the sun, or minute, moving, or revolving objects; carry loads on the head; or excessively indulge even accustomed activities such as sleeping, wakefulness, lying, sitting, standing, walking, travel, riding, running, jumping, swimming, laughter, speech, sexual activity, and exercise.
Prativāta and pratyātapa mean wind or sunlight directly facing a person. The three qualifications are each connected with āsana. Continuous looking means staring with the eyes held wide; jyotis is understood as flame, though others take it as a star. Even familiar activities, whether beneficial or harmful, should not exceed proper measure. The commentary separately defines standing, pacing, conveyance travel, animal riding, leaping across space or a pit, repeated jumping, and swimming across rivers with the arms.
Key terms
prativAta (prativāta)
Wind blowing directly toward a person.
pratatamIkSheta (pratatam īkṣeta)
To look continuously or stare with eyes held open.
उचितादप्यहितात् क्रमशो विरमेत्, हितमनुचितमप्यासेवेत क्रमशः, न चैकान्ततः पादहीनात् ||९७||
Meaning of the śloka
Even an accustomed but unsuitable practice should be discontinued gradually, and an unfamiliar but beneficial practice should likewise be adopted gradually. The change should not be made absolutely or all at once, but in fractional stages.
Even a familiar unsuitable food such as yavaka should be withdrawn step by step, because sudden change is said to cause disease or death. A beneficial but unfamiliar food, such as red śāli rice, is introduced gradually. The commentary describes subtracting and adding a quarter, or a sixteenth, in stages so that over sixteen days the harmful practice is fully abandoned and the beneficial one fully established.
Key terms
ahita
That which is unsuitable or unbeneficial in this regimen.
hita
That which is considered suitable or beneficial.
pAdahIna (pādahīna)
Reduced by a fractional part; explained through staged subtraction and addition.
yavaka
A grain preparation cited as an example of an accustomed unsuitable food.
नावाक्शिराः शयीत, न भिन्नपात्रे भुञ्जीत, न विना पात्रेण, नाञ्जलिपुटेनापः पिबेत्, काले हितमितस्निग्धमधुरप्रायमाहारं वैद्यप्रत्यवेक्षितमश्नीयात्, ग्रामगणगणिकापणिकशत्रुसत्रशठपतितभोजनानि परिहरेत्, शेषाण्यपि चानिष्टरूपरसगन्धस्पर्शशब्दमानसानि, अन्यान्येवङ्गुणान्यपि सम्भ्रमदत्तानि, (तान्यपि) मक्षिकाबालोपहतानि , नाप्रक्षालितपादो भुञ्जीत न मूत्रोच्चारपीडितो न सन्ध्ययोर्नानुपाश्रितो नातीतकालं हीनमतिमात्रं (नोद्धृतस्नेहं) चेति ||९८||
Meaning of the śloka
One should not sleep with the head downward, eat from a broken vessel or without a vessel, or drink water from joined palms. At the proper time, one should eat suitable, moderate, unctuous food, predominantly sweet in taste and examined by a physician. The passage lists several communal or suspect sources of food to avoid, as well as food with objectionable sensory qualities, food given in confusion, or food contaminated by flies or children. It also advises against eating without washed feet, while pressed by urinary or bowel urges, at twilight, alone without dependants, too late, too little, or excessively.
The commentary explains the broken vessel, physician's inspection, and the social categories in the food list. Each sensory quality is governed by 'undesirable,' including sound and mental aversion. It offers two readings of 'other foods': otherwise desirable foods, or foods other than those from the previously named sources, when given amid confusion. It then explains stool urge, eating with dependants, eating after the proper time, and, in a parenthetical gloss, food from which fat has been separated by pressing.
Key terms
hitamita (hita-mita)
Suitable and moderate in quantity.
vaidyapratyavekShita (vaidya-pratyavekṣita)
Examined or overseen by a physician.
sambhramadatta (sambhrama-datta)
Food given amid haste, confusion, or commotion.
uddhRutasneha (uddhṛta-sneha)
In the parenthetical gloss, food whose fatty part has been removed.
न भुञ्जीतोद्धृतस्नेहं नष्टं पर्युषितं पयः |
न नक्तं दधि भुञ्जीत न चाप्यघृतशर्करम् ||९९||
नामुद्गयूषं नाक्षौद्रं नोष्णं नामलकैर्विना |
अन्यथा जनयेत् कुष्ठविसर्पादीन् गदान् बहून् |
नात्मानमुदके पश्येन्न नग्नः प्रविशेज्जलम् ||१००||
Meaning of the śloka
One should not consume milk from which its fat has been removed, milk that has spoiled, or milk left standing. Curd should not be eaten at night, nor without the accompaniments enumerated in the passage: ghee and sugar, mudga soup, honey, warmth, or āmalaka. Otherwise, the text says, many disorders such as kuṣṭha and visarpa may arise. One should not look at one's reflection in water or enter water naked.
The commentary explains uddhṛtasneha as milk whose fatty part, here ghee, has been separated by thorough churning. For the curd rule it adds variant or supplemental conditions: curd should not be eaten without salt or without water. It provides no further explanation of the disease claim or final conduct rules.
Key terms
uddhRutasneha (uddhṛta-sneha)
Milk from which the fatty portion has been separated by churning.
mudgayUSha (mudga-yūṣa)
Soup or broth made from mudga.
kuShTha (kuṣṭha)
A classical category of skin disorders named as a possible consequence.
visarpa
A classical spreading disorder named as a possible consequence.
द्यूतमद्यातिसेवाप्रतिभूत्वसाक्षित्वसमाह्वानगोष्ठीवादित्राणि न सेवेत, स्रजं छत्रोपानहौ कनकमतीतवासांसि न चान्यैर्धृतानि धारयेत्, ब्राह्मणमग्निं गां च नोच्छिष्टः स्पृशेत् ||१०१||
Meaning of the śloka
One should avoid gambling, excessive alcohol use, acting as a guarantor or witness, purposeless summons and conversation, assemblies, and musical instruments. One should not wear another person's garland, umbrella, footwear, gold, or old clothing, and should not touch a Brahmana, fire, or cow while one's mouth or hands are soiled by food.
Pratibhū is explained as a guarantor. Samāhvāna is calling someone without reason for conversation according to one's whim, and vāditra includes instruments such as the mṛdaṅga. Atītavāsāṃsi means worn or old clothes. Clothing previously worn by another is not to be worn without washing.
Key terms
pratibhU (pratibhū)
A guarantor or surety.
samAhvAna (samāhvāna)
A purposeless summons for casual conversation.
ucchiShTa (ucchiṣṭa)
A state of food contamination or impurity after eating.
भवन्ति चात्र- यस्मिन् यस्मिन्नृतौ ये ये दोषाः कुप्यन्ति देहिनाम् |
तेषु तेषु प्रदातव्या रसास्ते ते विजानता ||१०२||
वर्षासु न पिबेत्तोयं पिबेच्छरदि मात्रया |
वर्षासु चतुरो मासान् मात्रावदुदकं पिबेत् ||१०३||
उष्णं हैमे वसन्ते च कामं ग्रीष्मे तु शीतलम् |
हेमन्ते च वसन्ते च सीध्वरिष्टौ पिबेन्नरः ||१०४||
शृतशीतं पयो ग्रीष्मे प्रावृट्काले रसं पिबेत् |
यूषं वर्षति, तस्यान्ते प्रपिबेच्छीतलं जलम् ||१०५||
स्वस्थ एवमतोऽन्यस्तु दोषाहारगतानुगः |
स्नेहं सैन्धवचूर्णेन पिप्पलीभिश्च संयुतम् ||१०६||
पिबेदग्निविवृद्ध्यर्थं न च वेगान् विधारयेत् |१०७|
Meaning of the śloka
A knowledgeable person should provide tastes appropriate to whichever doṣas become aggravated in each season. The verses regulate water and other drinks by season, naming hot or cool water, milk, rasa, yūṣa, sīdhu, and ariṣṭa. A healthy person is to follow this seasonal pattern; for one who is unwell, drink is to follow the condition of doṣa and food. The passage also describes taking sneha with powdered saindhava and pippalī for increasing agni and says natural urges should not be suppressed.
The commentary says that drink, like food, is regulated by seasons. 'Do not drink' in the rains is softened to drinking only a little, and mātrā in autumn likewise means a small amount rather than complete satisfaction of thirst. It identifies sīdhu and ariṣṭa as alcoholic preparations and payas as milk. For an unwell person, accompaniment follows doṣa: unctuous and hot for vāta, cool for pitta, and dry and hot for kapha, while accompaniment also follows the food. Suppression of urges is said to destroy agni.
Key terms
doSha (doṣa)
Vāta, pitta, or kapha as the classical factors guiding the seasonal regimen.
sIdhu (sīdhu)
An alcoholic preparation, glossed here as sasyaka.
ariShTa (ariṣṭa)
A fermented medicinal preparation, exemplified by abhayāriṣṭa.
anupAna (anupāna)
A drink or accompaniment selected in relation to food or doṣa.
For kindling agni and calming disorders, the passage recommends properly undertaken snehana and related purification measures in the rainy season, autumn, and spring. It associates emesis with kapha, purgation with pitta, and basti with vāta. Exercise is praised for all three doṣas, and the text claims that exercise prevents even incompatible food already eaten from becoming harmful.
The commentary states that the purification measures are being indicated for both healthy and ill persons. Īraṇa means vāta. The word api also carries forward the previously stated actions and effects of exercise. 'Does not become vitiated' is explained as not becoming a cause of doṣa disturbance.
Key terms
sneha
Oleation, named as part of preparatory or cleansing measures.
pracchardana
Therapeutic emesis associated here with kapha.
vireka
Therapeutic purgation associated here with pitta.
basti
A classical enema-based procedure associated here with vāta.
vyAyAma (vyāyāma)
Exercise, praised in the passage in relation to the three doṣas.
उत्सर्गमैथुनाहारशोधने स्यात्तु तन्मनाः |
नेच्छेद्दोषचयात् प्राज्ञः पीडां वा कायमानसीम् ||११०||
अतिस्त्रीसम्प्रयोगाच्च रक्षेदात्मानमात्मवान् |
शूलकासज्वरश्वासकार्श्यपाण्ड्वामयक्षयाः ||१११||
अतिव्यवायाज्जायन्ते रोगाश्चाक्षेपकादयः |
आयुष्मन्तो मन्दजरा वपुर्वर्णबलान्विताः ||११२||
स्थिरोपचितमांसाश्च भवन्ति स्त्रीषु संयताः |
त्रिभिस्त्रिभिरहोभिर्वा समीयात् प्रमदां नरः ||११३||
सर्वेष्वृतुषु, घर्मेषु पक्षात् पक्षाद्व्रजेद्बुधः |
रजस्वलामकामां च मलिनामप्रियां तथा ||११४||
वर्णवृद्धां वयोवृद्धां तथा व्याधिप्रपीडिताम् |
हीनाङ्गीं गर्भिणीं द्वेष्यां योनिदोषसमन्विताम् ||११५||
सगोत्रां गुरुपत्नीं च तथा प्रव्रजितामपि |
सन्ध्यापर्वस्वगम्यां च नोपेयात् प्रमदां नरः ||११६||
गोसर्गे चार्धरात्रे च तथा मध्यन्दिनेषु च |
लज्जासमावहे देशे विवृतेऽशुद्ध एव च ||११७||
क्षुधितो व्याधितश्चैव क्षुब्धचित्तश्च मानवः |
वातविण्मूत्रवेगी च पिपासुरतिदुर्बलः ||११८||
तिर्यग्योनावयोनौ च प्राप्तशुक्रविधारणम् |
दुष्टयोनौ विसर्गं तु बलवानपि वर्जयेत् ||११९||
रेतसश्चातिमात्रं तु मूर्धावरणमेव च |
स्थितावुत्तानशयने विशेषेणैव गर्हितम् ||१२०||
क्रीडायामपि मेधावी हितार्थी परिवर्जयेत् |
रजस्वलां प्राप्तवतो नरस्यानियतात्मनः ||१२१||
दृष्ट्यायुस्तेजसां हानिरधर्मश्च ततो भवेत् |
लिङ्गिनीं गुरुपत्नीं च सगोत्रामथ पर्वसु ||१२२||
वृद्धां च सन्ध्ययोश्चापि गच्छतो जीवितक्षयः |
गर्भिण्या गर्भपीडा स्याद् व्याधितायां बलक्षयः ||१२३||
हीनाङ्गीं मलिनां द्वेष्यां कामं वन्ध्यामसंवृते |
देशेऽशुद्धे च शुक्रस्य मनसश्च क्षयो भवेत् ||१२४||
क्षुधितः क्षुब्धचित्तश्च मध्याह्ने तृषितोऽबलः |
स्थितश्च हानिं शुक्रस्य वायोः कोपं च विन्दति ||१२५||
अतिप्रसङ्गाद्भवति शोषः शुक्रक्षयावहः |
व्याधितस्य रुजा प्लीह्नि मृत्युर्मूर्च्छा च जायते ||१२६||
प्रत्यूषस्यर्धरात्रे च वातपित्त प्रकुप्यतः |
तिर्यग्योनावयोनौ च दुष्टयोनौ तथैव च ||१२७||
उपदंशस्तथा वायोः कोपः शुक्रस्य च क्षयः |
उच्चारिते मूत्रिते च रेतसश्च विधारणे ||१२८||
उत्ताने च भवेच्छीध्रं शुक्राश्मर्यास्तु सम्भवः |
सर्वं परिहरेत्तस्मादेतल्लोकद्वयेऽहितम् ||१२९||
शुक्रं चोपस्थितं मोहान्न सन्धार्यं कथञ्चन |१३०|
Meaning of the śloka
The passage presents historical rules for attentive elimination, sexual activity, eating, and purification so that accumulated doṣas do not produce bodily or mental distress. It commends restraint in sexual activity and lists times, conditions, partners, places, and practices to avoid, followed by classical claims about harms attributed to excessive or prohibited intercourse. It concludes that these acts are harmful in both worlds and that semen already impelled should not be forcibly retained.
The commentary explains śodhana as emesis and purgation and tanmanas as giving undivided attention to the relevant act. It glosses many categories and conditions in the long list, including desire, pregnancy, illness, fear, bodily urges, prohibited partners and practices, and retention of semen. It preserves two readings of mūrdhāvaraṇa: Jejjaṭa interprets it as covering or modifying the glans, while another manuscript reads mūrdhāhanana, striking the head, supported by citations from the two Vāgbhaṭas. It also supplies consequences for several items whose harms are not directly stated in the verses.
Key terms
shodhana (śodhana)
Purification, explained here as emesis and purgation.
ativyavAya (ativyavāya)
Excessive sexual activity.
prAptashukravidhAraNa (prāpta-śukra-vidhāraṇa)
Retention of semen once ejaculation is imminent or has begun.
mUrdhAvaraNa (mūrdhāvaraṇa)
A disputed reading interpreted as covering or modifying the glans; another manuscript reads striking the head.
upadaMsha (upadaṃśa)
A classical genital disorder named among asserted consequences.
A desirous person, strengthened by vājīkaraṇa, may engage appropriately with an equally desirous, joyful, adorned partner who is compatible in age, appearance, qualities, conduct, and family. After sexual activity the passage regards sweetened foods, sweetened milk, meat broth, bathing, fanning, and sleep as beneficial.
Guṇa is exemplified by kindness and tulyaśīlā means having a similar disposition. Both partners are described as desiring intercourse. Rasa is interpreted as meat broth and vyajana as air from a fan. The commentary raises an objection: intercourse was prescribed at night, when bathing and eating afterward might cause indigestion. It answers that the bathing rule concerns men with abundant semen who have intercourse by day, or alternatively that in summer evening bathing and eating are possible.
Key terms
tulyashIlA (tulyaśīlā)
A partner of similar disposition or conduct.
abhikAmA (abhikāmā)
A partner who also desires the sexual activity.
vAjIkaraNa (vājīkaraṇa)
The classical strengthening or aphrodisiac discipline named before intercourse.
मुखमात्रं समासेन सद्वृत्तस्यैतदीरितम् |
आरोग्यमायुरर्थो वा नासद्भिः प्राप्यते नृभिः ||१३३||
Meaning of the śloka
This has stated only the principal outline of sadvṛtta in brief. The text says that health, long life, or prosperity is not attained by persons whose conduct is not good.
Because the subject is very extensive, the commentary says that only its principal matters have been stated, not every secondary detail. Mukhamātra means only the chief portion and samāsena means briefly; asad persons are explained as those without proper conduct. The commentary also reports that some recensions include the seasonal verses beginning 'yasmin yasmin ṛtau' and the sequence concerning relations with women in this chapter, but rejects that placement because the pañjikā regards it as corrupt.
Key terms
sadvRutta (sadvṛtta)
The code of proper conduct outlined in this chapter.
mukhamAtra (mukhamātra)
Only the principal or leading portion.
samAsena (samāsena)
In summary or briefly.
pa~jjikA (pañjikā)
A textual authority cited for judging certain inserted material corrupt.
Thus ends the twenty-fourth chapter of the Cikitsāsthāna in the Nibandhasaṅgraha commentary on Suśruta, composed by Śrī Dalhaṇa. The supplied source marks a spelling-order variant in the commentator's name as Dalha(hla)ṇa.
Key terms
anAgatAbAdhacikitsita (anāgatābādha-cikitsita)
The chapter title, concerning treatment or conduct for affliction not yet arisen.
CikitsAsthAna (Cikitsāsthāna)
The section of the Suśruta Saṃhitā in which this chapter occurs.