೧೩. ಮಧುಮೇಹಚಿಕಿತ್ಸಿತಮ್

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Adhikarana ೧ (೧-೪) · Śloka ೫

ಅಥಾತೋ ಮಧುಮೇಹಚಿಕಿತ್ಸಿತಂ ವ್ಯಾಖ್ಯಾಸ್ಯಾಮಃ ||೧|| ಯಥೋವಾಚ ಭಗವಾನ್ ಧನ್ವನ್ತರಿಃ ||೨|| ಮಧುಮೇಹಿತ್ವಮಾಪನ್ನಂ ಭಿಷಗ್ಭಿಃ ಪರಿವರ್ಜಿತಮ್ | ಯೋಗೇನಾನೇನ ಮತಿಮಾನ್ ಪ್ರಮೇಹಿಣಮುಪಾಚರೇತ್ ||೩|| ಮಾಸೇ ಶುಕ್ರೇ ಶುಚೌ ಚೈವ ಶೈಲಾಃ ಸೂರ್ಯಾಂಶುತಾಪಿತಾಃ | ಜತುಪ್ರಕಾಶಂ ಸ್ವರಸಂ ಶಿಲಾಭ್ಯಃ ಪ್ರಸ್ರವನ್ತಿ ಹಿ ||೪|| ಶಿಲಾಜತ್ವಿತಿ ವಿಖ್ಯಾತಂ ಸರ್ವವ್ಯಾಧಿವಿನಾಶನಮ್ |೫|

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अथातो मधुमेहचिकित्सितं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| मधुमेहित्वमापन्नं भिषग्भिः परिवर्जितम् | योगेनानेन मतिमान् प्रमेहिणमुपाचरेत् ||३|| मासे शुक्रे शुचौ चैव शैलाः सूर्यांशुतापिताः | जतुप्रकाशं स्वरसं शिलाभ्यः प्रस्रवन्ति हि ||४|| शिलाजत्विति विख्यातं सर्वव्याधिविनाशनम् |५|

Meaning of the śloka

The chapter on the treatment of madhumeha is now explained, as taught by Bhagavān Dhanvantari. The passage says that a discerning physician may treat, by the regimen described here, a person with prameha who has progressed to madhumeha and has been given up by physicians. In the months called Śukra and Śuci, mountains heated by the sun's rays exude from their rocks a resin-like substance known as śilājatu, which the text traditionally describes as destroying all diseases.

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ಮಧುಮೇಹಿತ್ವಮಿತ್ಯಾದಿ| ಶುಕ್ರೋ ಮಾಸೋ ಜ್ಯೇಷ್ಠಃ| ಶುಚಿರಾಷಾಢಃ| ಯದ್ಯಪ್ಯನ್ಯಸ್ಮಿನ್ ಕಾಲೇ ಶಿಲಾಜತುಪ್ರಸ್ರವಣಂ ದೃಶ್ಯತೇ, ತಥಾಽಪಿ ಶುಚಿಶುಕ್ರಮಾಸಪರಿಗೃಹೀತಂ ಖರತರತರಣಿಕಿರಣತಾಪಿತಾಭ್ಯಃ ಶಿಲಾಭ್ಯೋ ಗುಣವತ್ತರಂ ಭವತಿ| ಜತುಪ್ರಕಾಶಂ ಲಾಕ್ಷಾಪ್ರಕಾಶಮ್| ಸರ್ವವ್ಯಾಧಿಃ ಮಧುಮೇಹಾದಿಃ||೧-೪||-

Meaning of the commentary

The commentary identifies Śukra as the month of Jyeṣṭha and Śuci as Āṣāḍha. Although śilājatu may be seen exuding at other times, that collected in these two months from rocks heated by the especially intense rays of the sun is regarded as superior in quality. Jatuprakāśa means having the appearance of lac. In the phrase 'all diseases,' the commentary has conditions such as madhumeha in view.

Key terms

madhumeha: The advanced condition named in the chapter and addressed by the regimen introduced here.
prameha: The broader classical disorder from which the person is described as having progressed to madhumeha.
śilājatu: A resin-like substance described as exuding from sun-heated mountain rocks.
jatuprakāśa: Resembling resin; the commentary specifies an appearance like lac.

Adhikarana ೨ (೫) · Śloka ೬

ತ್ರಪ್ವಾದೀನಾಂ ತು ಲೋಹಾನಾಂ ಷಣ್ಣಾಮನ್ಯತಮಾನ್ವಯಮ್ ||೫|| ಜ್ಞೇಯಂ ಸ್ವಗನ್ಧತಶ್ಚಾಪಿ ಷಡ್ಯೋನಿ ಪ್ರಥಿತಂ ಕ್ಷಿತೌ |೬|

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त्रप्वादीनां तु लोहानां षण्णामन्यतमान्वयम् ||५|| ज्ञेयं स्वगन्धतश्चापि षड्योनि प्रथितं क्षितौ |६|

Meaning of the śloka

Śilājatu should be understood as associated with one of the six metals beginning with trapu. Its particular source is recognized from its own characteristic smell, and it is therefore known in the world as having six possible origins.

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ನನು ಶಿಲಾನಾಂ ರೂಕ್ಷಕಠಿನಾನಾಂ ಕಥಂ ಸ್ನಿಗ್ಧದ್ರವಃ ಸ್ವರಸಃ ಸಮ್ಭವತೀತ್ಯಾಹ- ತ್ರಪ್ವಾದೀನಾಮಿತ್ಯಾದಿ| ತ್ರಪ್ವಾದೀನಿ ತ್ರಪುಸೀಸತಾಮ್ರರೂಪ್ಯಸುವರ್ಣಕೃಷ್ಣಲೌಹಾನಿ ಷಟ್, ತೇಷಾಮನ್ಯತಮಾನ್ವಯಮೇಕತಮಾನ್ವಯಮ್| ಷಡ್ಯೋನಿ ಷಟ್ಕಾರಣಕಮ್| ಯತ್ತು ಶಿಲಾಜತುಚತುಷ್ಟಯಂ ತನ್ತ್ರಾನ್ತರೇ ಪ್ರೋಕ್ತಂ, ತತ್ತೇಷಾಂ ಚತುರ್ಣಾಮಪಿ ಮುಖ್ಯಾನಾಂ ಗುಣಖ್ಯಾಪನಾಯ, ನಾನ್ಯಯೋನಿಶಿಲಾಜತುನಿವಾರಣಾಯ||೫||-

Meaning of the commentary

The commentary raises a question: how can an oily liquid exudate arise from rocks that are dry and hard? The answer is that it is connected with one of six metals: trapu, sīsa, tāmra, rūpya, suvarṇa, and kṛṣṇalauha. Thus ṣaḍyoni means having six possible sources or causes. Other treatises mention four kinds of śilājatu, but the commentator says that this emphasizes the qualities of the four principal kinds and is not intended to exclude śilājatu arising from the other sources.

Key terms

ṣaḍyoni: Having six possible metallic sources or causes in this account.
trapu: The first of the six metals listed as possible sources of śilājatu.
kṛṣṇalauha: Black iron, listed as one of the six possible metallic sources.
svagandha: The characteristic smell by which the particular source is said to be recognized.

Adhikarana ೩ (೬) · Śloka ೭

ಲೋಹಾದ್ಭವತಿ ತದ್ಯಸ್ಮಾಚ್ಛಿಲಾಜತು ಜತುಪ್ರಭಮ್ ||೬|| ತಸ್ಯ ಲೋಹಸ್ಯ ತದ್ವೀರ್ಯಂ ರಸಂ ಚಾಪಿ ಬಿಭರ್ತಿ ತತ್ |೭|

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लोहाद्भवति तद्यस्माच्छिलाजतु जतुप्रभम् ||६|| तस्य लोहस्य तद्वीर्यं रसं चापि बिभर्ति तत् |७|

Meaning of the śloka

Because this lac-like śilājatu arises from a metal, it bears the vīrya and rasa of that particular metal.

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ಲೋಹಾದಿತ್ಯಾದಿ| ರಸಂ ಚಾಪೀತಿ ಚಕಾರೇಣ ವರ್ಣಪ್ರಭಾವಂ ಚ ಬಿಭರ್ತೀತ್ಯನುಕ್ತಂ ಸಮುಚ್ಚೀಯತೇ| ತತ್ರ ಯಲ್ಲೌಹಜಾತಂ ಸ್ಯಾತ್, ತಲ್ಲೌಹಸ್ಯೈವ ವೀರ್ಯರಸೌ ಬಿಭರ್ತಿ| ತಾನಿ ಚ ಲೌಹಾನಿ ಸುವರ್ಣಾದೀನಿ, ತದ್ಗುಣಾಸ್ತು ಸುಶ್ರುತಾಧ್ಯಾಯಿನೋಽನ್ನಪಾನವಿಧ್ಯಧ್ಯಾಯಾನ್ತೇ ಪಠನ್ತಿ| ಯದ್ಯಪಿ ಜತುಪ್ರಕಾಶೋ ಲಾಕ್ಷಾಸದೃಶಃ ಶಿಲಾಸ್ರಾವಃ ಶಿಲಾಜತುಶಬ್ದೇನೋಕ್ತಃ, ತಥಾಽಪಿ ಸುವರ್ಣಾದಿನಿರ್ಯಾಸೇಽಪಿ ಶಿಲಾಜತ್ವಿತಿ ಪ್ರಯೋಗಃ ಸರ್ಷಪಾದಿತೈಲವದೌಪಚಾರಿಕೋ ದ್ರಷ್ಟವ್ಯಃ||೬||-

Meaning of the commentary

The commentary adds that the word ca ('and') implies that śilājatu also bears the metal's colour and specific effect, although these are not stated directly in the verse. Whatever type arises from a given metal bears that metal's vīrya and rasa. The metals include suvarṇa and the others, whose qualities, the commentator says, students of Suśruta read at the end of the chapter on food and drink. Although the term śilājatu primarily denotes the lac-like exudate from rock, its use for exudates connected with suvarṇa and other metals is explained as a figurative extension, comparable to the naming of oils from mustard and similar sources.

Key terms

vīrya: The potency attributed here to the metal from which a type of śilājatu arises.
rasa: The taste or characteristic property said here to be inherited from the source metal.
jatuprabha: Having an appearance like lac or resin.
aupacārika: A figurative or extended use of a term, as the commentary explains the naming here.

Adhikarana ೪ (೭) · Śloka ೮

ತ್ರಪುಸೀಸಾಯಸಾದೀನಿ ಪ್ರಧಾನಾನ್ಯುತ್ತರೋತ್ತರಮ್ ||೭|| ಯಥಾ ತಥಾ ಪ್ರಯೋಗೇಽಪಿ ಶ್ರೇಷ್ಠೇ ಶ್ರೇಷ್ಠಗುಣಾಃ ಸ್ಮೃತಾಃ |೮|

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त्रपुसीसायसादीनि प्रधानान्युत्तरोत्तरम् ||७|| यथा तथा प्रयोगेऽपि श्रेष्ठे श्रेष्ठगुणाः स्मृताः |८|

Meaning of the śloka

The varieties arising from trapu, sīsa, and the succeeding metals are considered progressively more important in the stated order. Accordingly, when the source substance is superior, superior qualities are also traditionally attributed to the preparation.

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ತೇಷಾಂ ಪರಸ್ಪರಾಪೇಕ್ಷಂ ಪ್ರಾಧಾನ್ಯಂ ನಿರ್ದಿಶನ್ನಾಹ- ತ್ರಪ್ವಿತ್ಯಾದಿ| ತ್ರಪುಸೀಸಯೋರ್ಲೋಹತ್ವಸ್ಯ ನಾತಿಪ್ರಸಿದ್ಧತ್ವಾದಯ ಇತಿ ವಿಶೇಷಣಮ್| ತ್ರಪುಸೀಸಾಯಃಸಮುದ್ಭವಂ ಶಿಲಾಜತು ತ್ರಪುಸೀಸಾಯಸಂ, ತದಾದಿಭೂತಂ ಯೇಷಾಂ ತಾನಿ ತ್ರಪುಸೀಸಾಯಸಾದೀನಿ ತ್ರಪುಸೀಸತಾಮ್ರರೂಪ್ಯಸುವರ್ಣಕೃಷ್ಣಲೋಹಜಾನಿ| ಪ್ರಾಧಾನ್ಯಂ ತೇಷಾಂ ಕುತ ಇತ್ಯಾಹ- ಶ್ರೇಷ್ಠೇ ಶ್ರೇಷ್ಠಗುಣಾ ಇತಿ|- ಶ್ರೇಷ್ಠೇ ಶ್ರೇಷ್ಠದ್ರವ್ಯೇ||೭||-

Meaning of the commentary

The commentary explains the relative ranking of the varieties. Because trapu and sīsa are not commonly recognized as loha, the verse uses the qualifier ayas in forming the names of the varieties arising from trapu, sīsa, ayas, and the subsequent substances. The full sequence given is trapu, sīsa, tāmra, rūpya, suvarṇa, and kṛṣṇaloha. Their increasing importance is explained by the statement that a superior source substance gives rise to superior qualities.

Key terms

pradhāna: Relative importance or superiority assigned progressively across the listed varieties.
uttarottara: Successively or progressively, indicating the order of ranking.
śreṣṭhaguṇa: Superior qualities attributed to a variety arising from a superior source substance.
loha: The broad metal category discussed in the commentary, whose application to trapu and sīsa is said to be less familiar.

Adhikarana ೫ (೮) · Śloka ೯

ತತ್ಸರ್ವಂ ತಿಕ್ತಕಟುಕಂ ಕಷಾಯಾನುರಸಂ ಸರಮ್ ||೮|| ಕಟುಪಾಕ್ಯುಷ್ಣವೀರ್ಯಂ ಚ ಶೋಷಣಂ ಛೇದನಂ ತಥಾ |೯|

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तत्सर्वं तिक्तकटुकं कषायानुरसं सरम् ||८|| कटुपाक्युष्णवीर्यं च शोषणं छेदनं तथा |९|

Meaning of the śloka

All of the substances under discussion are described as bitter and pungent, with an astringent secondary taste, and as sara. They have a pungent post-digestive effect and hot potency, and are said to produce drying and separating or breaking-up actions.

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ಇದಾನೀಂ ಸಾಮಾನ್ಯಲಕ್ಷಣಾಭಿಧಾನಮಾಹ- ತತ್ಸರ್ವಮಿತ್ಯಾದಿ ಶೋಷಣಂ ದುಷ್ಟರಕ್ತಾದೇಃ| ಛೇದನಂ ಕಫಗ್ರನ್ಥ್ಯಾದಿಚ್ಛೇದಕೃತ್||೮||-

Meaning of the commentary

The commentator says that the passage now states their general characteristics. Śoṣaṇa is explained as drying up or reducing such things as vitiated blood, while chedana is understood as breaking up formations such as kapha-related nodules.

Key terms

kaṣāyānurasa: An astringent secondary or accompanying taste.
sara: A mobile or flow-promoting quality attributed to the substances in this passage.
kaṭupāka: A pungent post-digestive effect.
uṣṇavīrya: Possessing hot potency.
śoṣaṇa: A drying or reducing action, explained here with reference to vitiated blood and similar material.
chedana: A separating or breaking-up action, illustrated by the commentary with kapha-related nodules.

Adhikarana ೬ (೯) · Śloka ೧೦

ತೇಷು ಯತ್ ಕೃಷ್ಣಮಲಘು ಸ್ನಿಗ್ಧಂ ನಿಃಶರ್ಕರಂ ಚ ಯತ್ ||೯|| ಗೋಮೂತ್ರಗನ್ಧಿ ಯಚ್ಚಾಪಿ ತತ್ ಪ್ರಧಾನಂ ಪ್ರಚಕ್ಷತೇ |೧೦|

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तेषु यत् कृष्णमलघु स्निग्धं निःशर्करं च यत् ||९|| गोमूत्रगन्धि यच्चापि तत् प्रधानं प्रचक्षते |१०|

Meaning of the śloka

Among them, the best is said to be that which is black, is not heavy, is smooth or unctuous, contains no gritty or crystalline particles, and has an odor resembling cow's urine.

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ತೇಷಾಂ ಪ್ರಧಾನಲಕ್ಷಣಮುಪಾದಾನಾರ್ಥಮುಪದಿಶನ್ನಾಹ- ತೇಷ್ವಿತ್ಯಾದಿ||೯||

Meaning of the commentary

The commentator explains that these characteristics are given so that the superior material may be selected from among the varieties under discussion.

Key terms

kṛṣṇa: Black in color, one of the stated selection characteristics.
alaghu: Not light, or weighty; the compact reading should be verified in context.
snigdha: Smooth or unctuous in character.
niḥśarkara: Free from gritty, stony, or crystalline particles.
gomūtragandhi (gomūtragandhin): Having an odor compared in the source to cow's urine.

Adhikarana ೭ (೧೦-೧೬) · Śloka ೧೭

ತದ್ಭಾವಿತಂ ಸಾರಗಣೈರ್ಹೃತದೋಷೋ ದಿನೋದಯೇ ||೧೦|| ಪಿಬೇತ್ ಸಾರೋದಕೇನೈವ ಶ್ಲಕ್ಷ್ಣಪಿಷ್ಟಂ ಯಥಾಬಲಮ್ | ಜಾಙ್ಗಲೇನ ರಸೇನಾನ್ನಂ ತಸ್ಮಿಞ್ಜೀರ್ಣೇ ತು ಭೋಜಯೇತ್ ||೧೧|| ಉಪಯುಜ್ಯ ತುಲಾಮೇವಂ ಗಿರಿಜಾದಮೃತೋಪಮಾತ್ | ವಪುರ್ವರ್ಣಬಲೋಪೇತೋ ಮಧುಮೇಹವಿವರ್ಜಿತಃ ||೧೨|| ಜೀವೇದ್ವರ್ಷಶತಂ ಪೂರ್ಣಮಜರೋಽಮರಸನ್ನಿಭಃ | ಶತಂ ಶತಂ ತುಲಾಯಾಂ ತು ಸಹಸ್ರಂ ದಶತೌಲಿಕೇ ||೧೩|| ಭಲ್ಲಾತಕವಿಧಾನೇನ ಪರಿಹಾರವಿಧಿಃ ಸ್ಮೃತಃ | ಮೇಹಂ ಕುಷ್ಠಮಪಸ್ಮಾರಮುನ್ಮಾದಂ ಶ್ಲೀಪದಂ ಗರಮ್ ||೧೪|| ಶೋಷಂ ಶೋಫಾರ್ಶಸೀ ಗುಲ್ಮಂ ಪಾಣ್ಡುತಾಂ ವಿಷಮಜ್ವರಮ್ | ಅಪೋಹತ್ಯಚಿರಾತ್ಕಾಲಾಚ್ಛಿಲಾಜತು ನಿಷೇವಿತಮ್ ||೧೫|| ನ ಸೋಽಸ್ತಿ ರೋಗೋ ಯಂ ಚಾಪಿ ನಿಹನ್ಯಾನ್ನ ಶಿಲಾಜತು | ಶರ್ಕರಾಂ ಚಿರಸಮ್ಭೂತಾಂ ಭಿನತ್ತಿ ಚ ತಥಾಽಶ್ಮರೀಮ್ ||೧೬|| ಭಾವನಾಲೋಡನೇ ಚಾಸ್ಯ ಕರ್ತವ್ಯೇ ಭೇಷಜೈರ್ಹಿತೈಃ |೧೭|

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तद्भावितं सारगणैर्हृतदोषो दिनोदये ||१०|| पिबेत् सारोदकेनैव श्लक्ष्णपिष्टं यथाबलम् | जाङ्गलेन रसेनान्नं तस्मिञ्जीर्णे तु भोजयेत् ||११|| उपयुज्य तुलामेवं गिरिजादमृतोपमात् | वपुर्वर्णबलोपेतो मधुमेहविवर्जितः ||१२|| जीवेद्वर्षशतं पूर्णमजरोऽमरसन्निभः | शतं शतं तुलायां तु सहस्रं दशतौलिके ||१३|| भल्लातकविधानेन परिहारविधिः स्मृतः | मेहं कुष्ठमपस्मारमुन्मादं श्लीपदं गरम् ||१४|| शोषं शोफार्शसी गुल्मं पाण्डुतां विषमज्वरम् | अपोहत्यचिरात्कालाच्छिलाजतु निषेवितम् ||१५|| न सोऽस्ति रोगो यं चापि निहन्यान्न शिलाजतु | शर्करां चिरसम्भूतां भिनत्ति च तथाऽश्मरीम् ||१६|| भावनालोडने चास्य कर्तव्ये भेषजैर्हितैः |१७|

Meaning of the śloka

The passage directs that, after prior purification, the finely powdered mountain-derived śilājatu, processed with substances of the sāra group, be taken at daybreak with water prepared from that group, in a quantity suited to the person's strength. When it has been digested, food with broth from animals of arid regions is prescribed. The text traditionally attributes long life, freedom from aging, improved bodily condition, complexion and strength, and freedom from madhumeha to completing the stated course. It gives numerical proportions according to the total quantity used and says that the precautions follow the procedure prescribed for bhallātaka. It further makes broad traditional claims for śilājatu in conditions named meha, kuṣṭha, apasmāra, unmāda, ślīpada, gara, śoṣa, śopha, arśas, gulma, pāṇḍutā, and viṣamajvara, and says that it breaks up long-established śarkarā and aśmarī. Suitable medicinal substances are also to be used when processing and stirring it.

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ಇದಾನೀಮಸ್ಯೋಪಯೋಗವಿಧಿಂ ನಿರ್ದಿಶನ್ನಾಹ- ತದ್ಭಾವಿತಮಿತ್ಯಾದಿ| ಸಾರಗಣೈಃ ಶಾಲಸಾರಾದಿಭಿಃ| ತತ್ರ ಭಾವ್ಯದ್ರವ್ಯಸಮಂ ಕ್ವಥನೀಯಮಷ್ಟಗುಣೇ ಜಲೇ ನಿಷ್ಕ್ವಾಥ್ಯಾಷ್ಟಭಾಗಾವಶಿಷ್ಟೇನ ಕಷಾಯಮಾನಮ್| ದಶಾಹಂ ವಿಂಶತಿದಿನಾನಿ ತ್ರಿಂಶದ್ದಿನಾನಿ ವಾ ಭಾವಯೇತ್| ಹೃತದೋಷಃ ಸಂಶುದ್ಧದೇಹಃ| ದಿನೋದಯೇ ಪ್ರಭಾತೇ ಏವ, ಸಾರೋದಕೇನೈವ ಪಿಬೇತ್| ಜಾಙ್ಗಲೇನ ರಸೇನ ಭೋಜಯೇತ್, ಅನ್ಯಥಾ ಶೋಷಣಚ್ಛೇದನತ್ವಾದ್ವಾತಕೋಪಃ ಸ್ಯಾತ್| ತುಲಾ ಪಲಶತಮ್| ಗಿರಿಜಾಚ್ಛಿಲಾಜತುನಃ| ನ ಸೋಽಸ್ತಿ ರೋಗ ಇತ್ಯತ್ರ ರೋಗಶಬ್ದೋ ದೋಷೇಷು ವರ್ತತೇ, ಅಥವಾ ಶಸ್ತ್ರಸಾಧ್ಯೇಷ್ವಶ್ಮರ್ಯಾದಿಷು| ನಾನಾವಿಧಸ್ವಾಸ್ಥ್ಯಕರದ್ರವ್ಯಭಾವನಾಂ ಚೋಪದಿಶನ್ನಾಹ- ಭಾವನಾಲೋಡನೇ ಇತ್ಯಾದಿ||೧೦-೧೬||-

Meaning of the commentary

The commentator presents this as the method of use. The sāra group is exemplified by śālasāra and related substances. For processing, a decoction equal in quantity to the material is prepared in eight times the water and reduced to one eighth; the material may be impregnated with it for ten, twenty, or thirty days. Hṛtadoṣa means a person whose body has previously been purified, and dinodaya means early morning. The preparation is to be taken with sāra-group water and followed, after digestion, by food with jāṅgala broth. The commentator reasons that without this food, the drying and separating qualities could provoke vāta. A tulā is defined as one hundred palas, and the substance is identified as mountain-derived śilājatu. Regarding the statement that there is no disease it does not overcome, the commentator offers two readings: 'disease' may refer to the doṣas, or the statement may include surgically managed disorders such as aśmarī. The closing line is understood to prescribe processing with various substances considered supportive of health.

Key terms

śilājatu: The mountain-derived mineral substance whose historical processing and use are described.
sāragaṇa: A classical group of substances, exemplified by śālasāra in the commentary.
hṛtadoṣa: A person whose body has undergone the prior purification understood by the commentator.
jāṅgala rasa: Broth from animals associated with arid regions, prescribed here with food.
tulā: A classical unit defined by the commentary as one hundred palas.
aśmarī: A classical disorder cited in connection with the broad claim and with surgical management in the commentary.
bhāvanā: Repeated processing or impregnation with a prescribed liquid or medicinal substance.

Adhikarana ೮ (೧೭-೧೮) · Śloka ೧೯

ಏವಂ ಚ ಮಾಕ್ಷಿಕಂ ಧಾತುಂ ತಾಪೀಜಮಮೃತೋಪಮಮ್ ||೧೭|| ಮಧುರಂ ಕಾಞ್ಚನಾಭಾಸಮಮ್ಲಂ ವಾ ರಜತಪ್ರಭಮ್ | ಪಿಬನ್ ಹನ್ತಿ ಜರಾಕುಷ್ಠಮೇಹಪಾಣ್ಡ್ವಾಮಯಕ್ಷಯಾನ್ ||೧೮|| ತದ್ಭಾವಿತಃ ಕಪೋತಾಂಶ್ಚ ಕುಲತ್ಥಾಂಶ್ಚ ವಿವರ್ಜಯೇತ್ |೧೯|

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एवं च माक्षिकं धातुं तापीजममृतोपमम् ||१७|| मधुरं काञ्चनाभासमम्लं वा रजतप्रभम् | पिबन् हन्ति जराकुष्ठमेहपाण्ड्वामयक्षयान् ||१८|| तद्भावितः कपोतांश्च कुलत्थांश्च विवर्जयेत् |१९|

Meaning of the śloka

The passage extends the preceding method to tāpīja mākṣika dhātu, which it compares to amṛta. It describes one variety as sweet and gold-like in appearance, and another as sour and silver-like. Taken according to that method, it is traditionally said to remove aging and conditions named kuṣṭha, meha, pāṇḍu, āmaya, and kṣaya. A person whose body has been treated with it is instructed to avoid pigeon meat and kulattha.

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ಶಿಲಾಜತುಪ್ರಯೋಗೇಣೈವ ಮಾಕ್ಷಿಕಧಾತುಪ್ರಯೋಗಮತಿದಿಶನ್ನಾಹ- ಏವಂ ಚ ಮಾಕ್ಷಿಕಮಿತ್ಯಾದಿ| ತಾಪೀಜಂ ತಾಪೀನದೀಜಂ ಸುವರ್ಣಮಾಕ್ಷಿಕಂ ರಜತಮಾಕ್ಷಿಕಂ ಚ| ತದ್ಭಾವಿತ ಇತ್ಯಾದಿ ತಾಭ್ಯಾಂ ಶಿಲಾಜತುಮಾಕ್ಷಿಕಧಾತುಭ್ಯಾಂ ಭಾವಿತೋ ವ್ಯಾಪ್ತದೇಹಃ| ಕುಲತ್ಥಕಪೋತೌ ಯಾವಜ್ಜೀವಂ ವಿವರ್ಜಯೇತ್||೧೭-೧೮||-

Meaning of the commentary

The commentator says that the method for mākṣika dhātu is prescribed by extension from the śilājatu procedure. Tāpīja means originating from the Tāpī River, and both suvarṇamākṣika and rajatamākṣika are included. Tadbhāvita describes a person whose body has become pervaded or conditioned by śilājatu or mākṣika dhātu. According to the commentary, pigeon meat and kulattha are then to be avoided for life.

Key terms

mākṣika dhātu: A mineral substance whose historical use is extended from the preceding śilājatu procedure.
tāpīja: Originating from the Tāpī River, according to the commentary.
suvarṇamākṣika: The gold-like variety of mākṣika included by the commentator.
rajatamākṣika: The silver-like variety of mākṣika included by the commentator.
kulattha: A food substance that the passage instructs the treated person to avoid.
tadbhāvita: Described by the commentator as having the body pervaded or conditioned by the relevant mineral preparation.

Adhikarana ೯ (೧೯) · Śloka ೨೦

ಪಞ್ಚಕರ್ಮಗುಣಾತೀತಂ ಶ್ರದ್ಧಾವನ್ತಂ ಜಿಜೀವಿಷುಮ್ ||೧೯|| ಯೋಗೇನಾನೇನ ಮತಿಮಾನ್ ಸಾಧಯೇದಪಿ ಕುಷ್ಠಿನಮ್ |೨೦|

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पञ्चकर्मगुणातीतं श्रद्धावन्तं जिजीविषुम् ||१९|| योगेनानेन मतिमान् साधयेदपि कुष्ठिनम् |२०|

Meaning of the śloka

The text states that a thoughtful physician may use this formulation even for a person with kuṣṭha whose condition has gone beyond the benefits of the five measures, provided that the person has faith and wishes to live.

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ಇದಾನೀಂ ಮಧುಮೇಹಹರಮಪಿ ಯೋಗಮುದ್ದಿಶನ್ನಾಹ- ಪಞ್ಚೇತ್ಯಾದಿ| ಪಞ್ಚಕರ್ಮಗುಣಾತೀತಮಿತ್ಯತ್ರ ವಮನಾದೀನಾಂ ಪಞ್ಚಕರ್ಮಗುಣಾನಾಮಪ್ರಾಪ್ತಫಲಮಿತ್ಯೇಕೇ; ತತ್ತು ನ ಸಮ್ಯಕ್, ಯತಃ ಪಞ್ಚಶಬ್ದೇನ ಪಞ್ಚಮಧಾತ್ವಸ್ಥಿಸ್ಥಿತಂ ಕುಷ್ಠಮುಕ್ತಂ, ತತ್ರ ಕರ್ಮಾಣಿ ಸಂಶೋಧನಸಂಶಮನಾಭ್ಯಙ್ಗಗುಗ್ಗುಲುಶಿಲಾಜತುಪ್ರಭೃತೀನಿ, ತೇಷಾಂ ಗುಣಾಃ ಫಲಾನಿ, ತಾನ್ಯತೀತಮ್; ಏತದುಕ್ತಂ ಭವತಿ- ಅಸ್ಥಿಗತಂ ಕುಷ್ಠಂ ಸಂಶೋಧನಾದಿಭಿರಪ್ಯಪ್ರಾಪ್ತವಿಶೇಷಂ ಸಾಧಯೇದಿತಿ; ಅನ್ಯೇ ತು, ಪೂರ್ವರೂಪಕ್ರಿಯಯಾ ಸಹ ರಸಾದಿಧಾತೂನಾಂ ಚತುರ್ಣಾಂ ಕ್ರಿಯಾಸಮೂಹಃ ಪಞ್ಚಕರ್ಮಾಣೀತಿ ಮನ್ಯನ್ತೇ; ಪ್ರಮೇಹಸ್ಯ ತು ಪಞ್ಚ ಗುಣಾಃ ಪಶ್ಚಿಮಾಧ್ಯಾಯೇ ಕಥಿತಾಃ| ಜಿಜೀವಿಷುಃ ಜೀವಿತುಮಿಚ್ಛುಃ| ಪ್ರಮೇಹಿಣಂ ತಾವತ್ಸಾಧಯೇದೇವ ಕುಷ್ಠಿನಮಪೀತ್ಯಪಿಶಬ್ದಾರ್ಥಃ||೧೯||-

Meaning of the commentary

The commentator introduces the formulation as one that also addresses madhumeha. One interpretation takes pañcakarmaguṇātīta to mean that the expected results of the five procedures beginning with vamana have not been obtained, but the commentator rejects this as unsatisfactory. His preferred explanation connects ‘five’ with kuṣṭha situated in the fifth tissue, asthi: the benefits of measures such as purification, pacification, oil massage, guggulu, and śilājatu have been surpassed or have failed to produce a distinct improvement. Other interpreters understand pañcakarma as the group of treatments for four tissues beginning with rasa together with treatment at the premonitory stage. The commentary also notes that five characteristics of prameha are described in the following chapter. Jijīviṣu means one who wishes to live, and api indicates that the preparation is said to treat not only a person with prameha but even one with kuṣṭha.

Key terms

pañcakarmaguṇātīta: A disputed expression explained through several interpretations concerning failure to obtain the benefits of prior measures.
asthigata kuṣṭha: Kuṣṭha understood by the commentator as situated in asthi, the fifth tissue in the stated sequence.
jijīviṣu: A person who wishes to live.
prameha: The classical disease category for which the formulation is first said to be applicable.

Adhikarana ೧೦ (೨೦-೩೪) · Śloka ೩೪

ವೃಕ್ಷಾಸ್ತುವರಕಾ ಯೇ ಸ್ಯುಃ ಪಶ್ಚಿಮಾರ್ಣವಭೂಮಿಷು ||೨೦|| ವೀಚೀತರಙ್ಗವಿಕ್ಷೇಪಮಾರುತೋದ್ಧೂತಪಲ್ಲವಾಃ | ತೇಷಾಂ ಫಲಾನಿ ಗೃಹ್ಣೀಯಾತ್ ಸುಪಕ್ವಾನ್ಯಮ್ಬುದಾಗಮೇ ||೨೧|| ಮಜ್ಜಾಂ ತೇಭ್ಯೋಽಪಿ ಸಂಹೃತ್ಯ ಶೋಷಯಿತ್ವಾ ವಿಚೂರ್ಣ್ಯ ಚ | ತಿಲವತ್ ಪೀಡಯೇದ್ದ್ರೋಣ್ಯಾಂ ಸ್ರಾವಯೇದ್ವಾ ಕುಸುಮ್ಭವತ್ ||೨೨|| ತತ್ತೈಲಂ ಸಂಹೃತಂ ಭೂಯಃ ಪಚೇದಾತೋಯಸಮ್ಕ್ಷಯಾತ್ | ಅವತಾರ್ಯ ಕರೀಷೇ ಚ ಪಕ್ಷಮಾತ್ರಂ ನಿಧಾಪಯೇತ್ ||೨೩|| ಸ್ನಿಗ್ಧಃ ಸ್ವಿನ್ನೋ ಹೃತಮಲಃ ಪಕ್ಷಾದೂರ್ಧ್ವಂ ಪ್ರಯತ್ನವಾನ್ | ಚತುರ್ಥಭಕ್ತಾನ್ತರಿತಃ ಶುಕ್ಲಾದೌ ದಿವಸೇ ಶುಭೇ ||೨೪|| ಮನ್ತ್ರಪೂತಸ್ಯ ತೈಲಸ್ಯ ಪಿಬೇನ್ಮಾತ್ರಾಂ ಯಥಾಬಲಮ್ | ತತ್ರ ಮನ್ತ್ರಂ ಪ್ರವಕ್ಷ್ಯಾಮಿ ಯೇನೇದಮಭಿಮನ್ತ್ರ್ಯತೇ ||೨೫|| ‘ಮಜ್ಜಸಾರ ಮಹಾವೀರ್ಯ ಸರ್ವಾನ್ ಧಾತೂನ್ ವಿಶೋಧಯ | ಶಙ್ಖಚಕ್ರಗದಾಪಾಣಿಸ್ತ್ವಾಮಾಜ್ಞಾಪಯತೇಽಚ್ಯುತಃ’ ||೨೬|| ತೇನಾಸ್ಯೋರ್ಧ್ವಮಧಶ್ಚಾಪಿ ದೋಷಾ ಯಾನ್ತ್ಯಸಕೃತ್ತತಃ | ಅಸ್ನೇಹಲವಣಾಂ ಸಾಯಂ ಯವಾಗೂಂ ಶೀತಲಾಂ ಪಿಬೇತ್ ||೨೭|| ಪಞ್ಚಾಹಂ ಪ್ರಪಿಬೇತ್ತೈಲಮನೇನ ವಿಧಿನಾ ನರಃ | ಪಕ್ಷಂ ಪರಿಹರೇಚ್ಚಾಪಿ ಮುದ್ಗಯೂಷೌದನಾಶನಃ ||೨೮|| ಪಞ್ಚಭಿರ್ದಿವಸೈರೇವಂ ಸರ್ವಕುಷ್ಠೈರ್ವಿಮುಚ್ಯತೇ | ತದೇವ ಖದಿರಕ್ವಾಥೇ ತ್ರಿಗುಣೇ ಸಾಧು ಸಾಧಿತಮ್ ||೨೯|| ನಿಹಿತಂ ಪೂರ್ವವತ್ ಪಕ್ಷಾತ್ ಪಿಬೇನ್ಮಾಸಮತನ್ದ್ರಿತಃ | ತೇನಾಭ್ಯಕ್ತಶರೀರಶ್ಚ ಕುರ್ವೀತಾಹಾರಮೀರಿತಮ್ ||೩೦|| ಭಿನ್ನಸ್ವರಂ ರಕ್ತನೇತ್ರಂ ವಿಶೀರ್ಣಂ ಕೃಮಿಭಕ್ಷಿತಮ್ | ಅನೇನಾಶು ಪ್ರಯೋಗೇಣ ಸಾಧಯೇತ್ ಕುಷ್ಠಿನಂ ನರಮ್ ||೩೧|| ಸರ್ಪಿರ್ಮಧುಯುತಂ ಪೀತಂ ತದೇವ ಖದಿರಾಮ್ಬುನಾ | ಪಕ್ಷಿಮಾಂಸರಸಾಹಾರಂ ಕರೋತಿ ದ್ವಿಶತಾಯುಷಮ್ ||೩೨|| ತದೇವ ನಸ್ಯೇ ಪಞ್ಚಾಶದ್ದಿವಸಾನುಪಯೋಜಿತಮ್ | ವಪುಷ್ಮನ್ತಂ ಶ್ರುತಿಧರಂ ಕರೋತಿ ತ್ರಿಶತಾಯುಷಮ್ ||೩೩|| ಶೋಧಯನ್ತಿ ನರಂ ಪೀತಾ ಮಜ್ಜಾನಸ್ತಸ್ಯ ಮಾತ್ರಯಾ | ಮಹಾವೀರ್ಯಸ್ತುವರಕಃ ಕುಷ್ಠಮೇಹಾಪಹಃ ಪರಃ ||೩೪||

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वृक्षास्तुवरका ये स्युः पश्चिमार्णवभूमिषु ||२०|| वीचीतरङ्गविक्षेपमारुतोद्धूतपल्लवाः | तेषां फलानि गृह्णीयात् सुपक्वान्यम्बुदागमे ||२१|| मज्जां तेभ्योऽपि संहृत्य शोषयित्वा विचूर्ण्य च | तिलवत् पीडयेद्द्रोण्यां स्रावयेद्वा कुसुम्भवत् ||२२|| तत्तैलं संहृतं भूयः पचेदातोयसम्क्षयात् | अवतार्य करीषे च पक्षमात्रं निधापयेत् ||२३|| स्निग्धः स्विन्नो हृतमलः पक्षादूर्ध्वं प्रयत्नवान् | चतुर्थभक्तान्तरितः शुक्लादौ दिवसे शुभे ||२४|| मन्त्रपूतस्य तैलस्य पिबेन्मात्रां यथाबलम् | तत्र मन्त्रं प्रवक्ष्यामि येनेदमभिमन्त्र्यते ||२५|| ‘मज्जसार महावीर्य सर्वान् धातून् विशोधय | शङ्खचक्रगदापाणिस्त्वामाज्ञापयतेऽच्युतः’ ||२६|| तेनास्योर्ध्वमधश्चापि दोषा यान्त्यसकृत्ततः | अस्नेहलवणां सायं यवागूं शीतलां पिबेत् ||२७|| पञ्चाहं प्रपिबेत्तैलमनेन विधिना नरः | पक्षं परिहरेच्चापि मुद्गयूषौदनाशनः ||२८|| पञ्चभिर्दिवसैरेवं सर्वकुष्ठैर्विमुच्यते | तदेव खदिरक्वाथे त्रिगुणे साधु साधितम् ||२९|| निहितं पूर्ववत् पक्षात् पिबेन्मासमतन्द्रितः | तेनाभ्यक्तशरीरश्च कुर्वीताहारमीरितम् ||३०|| भिन्नस्वरं रक्तनेत्रं विशीर्णं कृमिभक्षितम् | अनेनाशु प्रयोगेण साधयेत् कुष्ठिनं नरम् ||३१|| सर्पिर्मधुयुतं पीतं तदेव खदिराम्बुना | पक्षिमांसरसाहारं करोति द्विशतायुषम् ||३२|| तदेव नस्ये पञ्चाशद्दिवसानुपयोजितम् | वपुष्मन्तं श्रुतिधरं करोति त्रिशतायुषम् ||३३|| शोधयन्ति नरं पीता मज्जानस्तस्य मात्रया | महावीर्यस्तुवरकः कुष्ठमेहापहः परः ||३४||

Meaning of the śloka

The passage presents a tuvaraka rasāyana regimen. It describes collecting ripe fruits from tuvaraka trees growing near the western sea at the beginning of the rainy season, extracting and processing their kernels and oil, and keeping the oil in a heap of dung for a fortnight. After prior oleation, sudation, and elimination, a person is directed to take a strength-appropriate measure of ritually consecrated oil on an auspicious day and at a specified interval from meals. A mantra asks the potent kernel essence to purify all the dhātus under the command of Acyuta. The text says that doṣas then pass repeatedly upward and downward, followed in the evening by cooled yavāgū with little unctuous substance and salt. It describes repeating the oil for five days, observing restrictions for a fortnight, and eating rice with mudga broth. Further variants include processing the oil in a threefold quantity of khadira decoction and taking it for a month, external application, combining it with ghee, honey, and khadira water with a diet of bird-meat broth, use as nasya for fifty days, and taking the kernels in a measured amount. The passage traditionally attributes purification, relief of kuṣṭha and meha, improvement in severe manifestations of kuṣṭha, bodily excellence, strong memory, and exceptionally long life to these uses.

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ಇದಾನೀಂ ಜನ್ಮಭೂಮಿಮಾರಭ್ಯ ತುವರಕರಸಾಯನಕಲ್ಪಂ ಪ್ರಸ್ತೌತಿ- ವೃಕ್ಷಾ ಇತ್ಯಾದಿ| ಪಶ್ಚಿಮಾರ್ಣವಭೂಮಿಷು ಪಶ್ಚಿಮಸಮುದ್ರಭೂಮಿಷು| ವೀಚೀತರಙ್ಗೇತ್ಯಾದಿ| ಊರ್ಮಿಪರಮ್ಪರಾವಿಕ್ಷೇಪಪವನೋತ್ಕಮ್ಪಿತಪಲ್ಲವಾಃ ಸಮುದ್ರೋದಕಸ್ಯಾತ್ಯಾಸನ್ನಾ ಇತ್ಯರ್ಥಃ| ತೇಷಾಂ ಫಲೇಭ್ಯೋ ಮಜ್ಜಾನಮಾದಾಯ; ಕುಸುಮ್ಭವತ್ ಕುಸುಮ್ಭಕುಸುಮವತ್ತೈಲಂ ವಾ ಗಾಲಯೇತ್, ತತ್ತೈಲಗಾಲನಂ ಸಲಿಲಾಪಚಯಂ ಯಾವತ್| ತತ್ತು ಕರೀಷರಾಶೌ ಪಕ್ಷಂ ನಿಧಾತುಂ ಪ್ರಯೋಜಯೇತ್, ವಿಶಿಷ್ಟತಮಶಕ್ತ್ಯುತ್ಪಾದನಾರ್ಥಮ್| ಹೃತಂ ಮಲಂ ಪುರೀಷಂ ಕಫಾದಯೋಽಪಿ ಯಸ್ಯ ಸ ತಥಾ; ತತ್ರ ಕಫೇ ವಮನಮೇವ, ವಮನಾತ್ ಪಕ್ಷಾದೇವ ವಿರೇಚನಂ; ಯದಾಹುಃ- “ಪಕ್ಷಾದ್ವಿರೇಕೋ ವಾನ್ತಸ್ಯ” (ಚಿ. ೩೬) ಇತಿ; ವಿರೇಚನಾದಪಿ ಪಕ್ಷಾದೇವ ತೌವರಕಂ ತೈಲಂ, ತಸ್ಯಾಪಿ ಶೋಧನತ್ವಾತ್; ಏತೇನ ಪೇಯಾದಿಸಂಸರ್ಜನಕ್ರಮೇಣ ಸಞ್ಜಾತಬಲಸ್ತುವರಕಸ್ನೇಹಂ ಪಿಬೇದಿತ್ಯರ್ಥಃ| ಚತುರ್ಥಭಕ್ತಾನ್ತರಿತ ಇತಿ ಪಕ್ಷಾದೂರ್ಧ್ವಂ ಪ್ರಥಮೇಽಹ್ನಿ ಸಾಯಮ್ಪ್ರಾತಃ ಪ್ರಕೃತಿಭೋಜನದ್ವಯಂ, ದ್ವಿತೀಯೇಽಹ್ನಿ ಪ್ರಾತರ್ಭುಕ್ತ್ವಾ ಸಾಯಂ ಭೋಜನಂ ನ ಕಾರ್ಯಂ, ಫಲಾಮ್ಲಮುಷ್ಣೋದಕಂ ವಾ ಪಾಯಯೇತ್ ಸಾಯಂ ಭೋಜನಸ್ಥಾನೇ, ತತಸ್ತೃತೀಯೇಽಹನಿ ಲಘುಕೋಷ್ಠಾಯ ಪ್ರಾತಃ ಸ್ನೇಹಂ ದದ್ಯಾತ್, ಏವಂ ಚತುರ್ಥಭಕ್ತಮನ್ತರಿತಂ ಭವತೀತ್ಯರ್ಥಃ| ತೈಲಸ್ಯಾಪಿ ಪಿಬೇನ್ಮಾತ್ರಾಂ ಪಾಣಿತಲಪ್ರಮಾಣಾಂ, ಕರ್ಷಪ್ರಮಾಣಾಮಿತ್ಯರ್ಥಃ| ಅಸ್ನೇಹಲವಣಾಮ್ ಅಲ್ಪಸ್ನೇಹಲವಣಾಂ, ಯತೋ ನಞ್ ಈಷದರ್ಥೇ| ಪಕ್ಷಂ ಪರಿಹರೇತ್, ‘ಕ್ರೋಧಾದೀನ್’ ಇತಿ ಶೇಷಃ| ಮಹಾವೀರ್ಯೋ ಮಹಾಪ್ರಭಾವಃ| ಪರ ಉತ್ಕೃಷ್ಟತಮಃ||೨೦-೩೪||

Meaning of the commentary

The commentator explains that this section gives the tuvaraka rasāyana procedure beginning with the plant’s native habitat. ‘Western ocean lands’ means areas beside the western sea, and the moving leaves indicate trees very close to seawater. Oil is extracted from the fruit kernels as from sesame or allowed to drain as with kusumbha, then heated until its water is removed. Keeping it in a dung heap for a fortnight is said to produce exceptional potency. A person described as hṛtamala has had feces and doṣas such as kapha removed. The sequence given is vamana for kapha, virecana a fortnight after vamana, and tuvaraka oil another fortnight after virecana because the oil itself is purificatory; strength is first restored through the dietary progression beginning with peyā. The phrase caturthabhaktāntarita is explained through a schedule in which the evening meal on the second day is omitted and fruit acid or warm water is given, followed by oil on the third morning for a person with a light bowel. The oil measure is explained as the amount held in the palm, equated with one karṣa. Asnehalavaṇa is interpreted as containing only a little unctuous substance and salt. The fortnight’s restrictions include avoiding anger and similar factors. Mahāvīrya means very powerful, and para means pre-eminent.

Key terms

tuvaraka: The plant whose fruit kernels and oil form the basis of the regimen.
rasāyana: The classical restorative or longevity-oriented regimen described in this passage.
hṛtamala: Having had feces and doṣas such as kapha removed, according to the commentary.
caturthabhaktāntarita: Separated by the specified interval of four meal occasions, explained through a detailed fasting and dosing schedule.
yavāgū: A thin gruel directed for the evening after the purificatory response.
nasya: Nasal administration, presented as one variant use of the oil.

Adhikarana ೧೧ (೩೫) · Śloka ೩೫

ಸಾನ್ತರ್ಧೂಮಸ್ತಸ್ಯ ಮಜ್ಜಾ ತು ದಗ್ಧಃ ಕ್ಷಿಪ್ತಸ್ತೈಲೇ ಸೈನ್ಧವಂ ಚಾಞ್ಜನಂ ಚ | ಪೈಲ್ಲ್ಯಂ ಹನ್ಯಾದರ್ಮನಕ್ತಾನ್ಧ್ಯಕಾಚಾನ್ ನೀಲೀರೋಗಂ ತೈಮಿರಂ ಚಾಞ್ಜನೇನ ||೩೫||

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सान्तर्धूमस्तस्य मज्जा तु दग्धः क्षिप्तस्तैले सैन्धवं चाञ्जनं च | पैल्ल्यं हन्यादर्मनक्तान्ध्यकाचान् नीलीरोगं तैमिरं चाञ्जनेन ||३५||

Meaning of the śloka

The passage describes an eye application prepared from tuvaraka kernel material burned without allowing smoke to escape, placed in tuvaraka oil together with saindhava and añjana. It traditionally claims that this application relieves conditions named paillya, arma, night blindness, kāca, nīlīroga, and timira.

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ಸಾನ್ತರ್ಧೂಮ ಇತ್ಯಾದಿ| ತೈಲೇ ತುವರಕೋತ್ಥೇ| ಸೈನ್ಧವಂ ಲವಣಮ್| ಅಞ್ಜನಂ ಸ್ರೋತೋಞ್ಜನಂ, ತಸ್ಯೋತ್ಪತ್ತಿಸ್ಥಾನಂ ವರ್ಣಸಾ ಸಿನ್ಧುಶ್ಚ ಮಹಾನದಃ; ಅಥವಾ ವರ್ಣಸೋದ್ಭವಾಞ್ಜನಪರಿಹಾರಾಯ ಸೈನ್ಧವಮುಕ್ತಂ, ತೇನ ಸಿನ್ಧುಮಹಾನದೋದ್ಭವಮೇವಾಞ್ಜನಂ ಗ್ರಾಹ್ಯಮ್| ಮಜ್ಜಾದಿಕಂ ತ್ರಿತಯಮನ್ತರ್ಧೂಮೇನ ದಗ್ಧಮ್| ಏತೇನ ತುವರಕಸ್ಯ ಷಡ್ವಿಧಃ ಪ್ರಯೋಗ ಉಕ್ತಃ; ತದ್ಯಥಾ- ತೈಲಂ ಪಞ್ಚಾಹಿಕಪ್ರಯೋಗೇಣ ಕುಷ್ಠಹರ ಏಕಃ, ತಥಾ ತದೇವ ಖದಿರಾಮ್ಬುಸಿದ್ಧಂ ವಿಶಿಷ್ಟಾವಸ್ಥಕುಷ್ಠೇ ದ್ವಿತೀಯಃ, ತಥಾ ತದೇವ ಸರ್ಪಿರ್ಮಧುಖದಿರಕಷಾಯವಿಧಿನಾ ತೃತೀಯಃ, ತಥಾ ಪರೋಽಪಿ ಪಞ್ಚಾಶದಾಹ್ನಿಕೋ ನಸ್ಯಪ್ರಯೋಗೋ ರಾಸಾಯನಿಕಶ್ಚತುರ್ಥಃ, ಮಜ್ಜಪ್ರಯೋಗಃ ಪಞ್ಚಮಃ, ತಥಾಹಿ ‘ಶೋಧಯನ್ತಿ ನರಂ ಪೀತಾಃ’ ಇತ್ಯಾದಿ, ಅಞ್ಜನಪ್ರಯೋಗಃ ಷಷ್ಠಃ ‘ಸಾನ್ತರ್ಧೂಮ’ ಇತ್ಯಾದಿ||೩೫||

Meaning of the commentary

The commentator specifies that the oil is obtained from tuvaraka and that saindhava is salt. Añjana is understood as srotoñjana, whose places of origin are said to be the great rivers Varṇasā and Sindhu. An alternative explanation is that saindhava is mentioned to exclude añjana originating from Varṇasā, so only añjana from the Sindhu great river should be selected. The three substances beginning with the kernel are burned in a closed-smoke process. The commentator then counts six uses of tuvaraka: a five-day oil regimen for kuṣṭha; the same oil processed with khadira water for a particular advanced state of kuṣṭha; its use with ghee, honey, and khadira decoction; a fifty-day rasāyana nasya regimen; oral use of the kernels for purification; and this añjana application.

Key terms

sāntardhūma: Burned while the smoke is retained or enclosed.
saindhava: Salt included in the eye preparation.
añjana: An ophthalmic application; the commentary identifies the substance here as srotoñjana.
timira: One of the classical eye conditions for which the application is claimed.
tuvaraka: The plant providing the kernel material and oil used in the preparation.

Adhikarana ಪುಷ್ಪಿಕಾ · Śloka ೧೩

ಇತಿ ಸುಶ್ರುತಸಂಹಿತಾಯಾಂ ಚಿಕಿತ್ಸಾಸ್ಥಾನೇ ಮಧುಮೇಹಚಿಕಿತ್ಸಿತಂ ನಾಮ ತ್ರಯೋದಶೋಽಧ್ಯಾಯಃ ||೧೩||

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इति सुश्रुतसंहितायां चिकित्सास्थाने मधुमेहचिकित्सितं नाम त्रयोदशोऽध्यायः ||१३||

Meaning of the śloka

Thus ends the thirteenth chapter of the Cikitsāsthāna in the Suśruta Saṃhitā, entitled ‘Treatment of Madhumeha.’

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ಇತಿ ಶ್ರೀಡಲ್ಹ(ಹ್ಲ)ಣವಿರಚಿತಾಯಾಂ ನಿಬನ್ಧಸಙ್ಗ್ರಹಾಖ್ಯಾಯಾಂ ಸುಶ್ರುತವ್ಯಾಖ್ಯಾಯಾಂ ಚಿಕಿತ್ಸಸ್ಥಾನೇ ತ್ರಯೋದಶೋಽಧ್ಯಾಯಃ||೧೩||

Meaning of the commentary

Thus ends the thirteenth chapter of the Cikitsāsthāna in Dalhaṇa’s commentary on Suśruta, called the Nibandhasaṅgraha.

Key terms

Cikitsāsthāna: The section of the Suśruta Saṃhitā concerned with treatment.
madhumehacikitsita: The chapter entitled ‘Treatment of Madhumeha.’
Nibandhasaṅgraha: The name of Dalhaṇa’s commentary on the Suśruta Saṃhitā.

← 12. pramēhapiḍakācikitsitam 14. udaracikitsitam →