२८. मेधायुःकामीयरसायनम्

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Adhikarana १ (१-२) · Śloka २

अथातो मेधायुष्कामीयं रसायनचिकित्सितं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२||

Meaning of the śloka

Now the treatment chapter on rasāyana for one who desires medhā and long life will be explained, as taught by the venerable Dhanvantari.

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मेधा सर्वतोऽव्याहता सूक्ष्मतमा प्रगाढा बुद्धिः श्रुतधारिणी||१-२||

Meaning of the commentary

The commentary defines medhā as an exceedingly subtle, profound intelligence that is unobstructed in every respect and retains what has been heard.

Key terms

medhA (medhā): Profound, subtle intelligence capable of retaining what has been heard.
AyuShkAmIya (āyuṣkāmīya): Concerning one who desires long life.
rasAyanacikitsita (rasāyana-cikitsita): The treatment section concerned with rasāyana.
shrutadhAriNI (śrutadhāriṇī): Retaining what has been heard.

Adhikarana २ (३-४) · Śloka ४

मेधायुःकामः श्वेतावल्गुजफलान्यातपपरिशुष्काण्यादाय सूक्ष्मचूर्णानि कृत्वा गुडेन सहालोड्य स्नेहकुम्भे सप्तरात्रं धान्यराशौ निदध्यात्, सप्तरात्रादुद्धृत्य हृतदोषस्य यथाबलं पिण्डं प्रयच्छेदनुदिते सूर्ये, उष्णोदकं चानुपिबेत्; भल्लातकविधानवच्चागारप्रवेशः, जीर्णौषधश्चापराह्णे हिमाभिरद्भिः परिषिक्तगात्रः शालीनां षष्टिकानां च पयसा शर्करामधुरेणौदनमश्नीयात्; एवं षण्मासानुपयुज्य विगतपाप्मा बलवर्णोपेतः श्रुतनिगादी स्मृतिमानरोगो वर्षशतायुर्भवति | कुष्ठिनं पाण्डुरोगिणमुदरिणं वा कृष्णाया गोर्मूत्रेणालोड्यार्धपलिकं पिण्डं विगतलौहित्ये सवितरि पाययेत्, पराह्णे चालवणेनामलकयूषेण सर्पिष्मन्तमोदनमश्नीयात्, एवं मासमुपयुज्य स्मृतिमानरोगो वर्षशतायुर्भवति | एष एवोपयोगश्चित्रकमूलानां रजन्याश्च; चित्रकमूले विशेषो द्विपलिकं पिण्डं परं प्रमाणं, शेषं पूर्ववत् ||३|| हृतदोष एव प्रतिसंसृष्टभक्तो यथाक्रममागारं प्रविश्य मण्डूकपर्णीस्वरसमादाय सहस्रसम्पाताभिहुतं कृत्वा यथाबलं पयसाऽऽलोड्य पिबेत् पयोऽनुपानं वा, तस्यां जीर्णायां यवान्नं पयसोपयुञ्जीत; तिलैर्वा सह भक्षयेत्त्रीन् मासान् पयोऽनुपानं, जीर्णे पयः सर्पिरोदन इत्याहारः; एवमुपयुञ्जानो ब्रह्मवर्चसी श्रुतनिगादी भवति वर्षशतमायुरवाप्नोति | त्रिरात्रोपोषितश्च त्रिरात्रमेनां भक्षयेत्, त्रिरात्रादूर्ध्वं पयः सर्पिरिति चोपयुञ्जीत | बिल्वमात्रं पिण्डं वा पयसाऽऽलोड्य पिबेत्, एवं द्वादशरात्रमुपयुज्य मेधावी वर्षशतायुर्भवति ||४||

Meaning of the śloka

For a person desiring medhā and long life, the passage first describes sun-drying the fruits of white avalgujā, making them into a fine powder, mixing the powder with jaggery, and keeping it in a greased jar buried in a heap of grain for seven nights. It is then given before sunrise, in an amount suited to the strength of a person whose doṣas have been eliminated, followed by warm water. Residence in the prescribed chamber follows the method stated for bhallātaka. After digestion, the person bathes with cool water in the afternoon and eats śāli or ṣaṣṭika rice with milk sweetened with sugar. Six months of this regimen are traditionally said to remove pāpmā, promote strength and complexion, confer retention and recitation of learning and memory, preserve health, and yield a hundred-year lifespan. For a person described as having kuṣṭha, pāṇḍu, or udara, the text next prescribes a half-pala bolus of the black variety mixed with cow urine before the sun has lost its redness, followed in the afternoon by rice with ghee and unsalted āmalaka soup. A month of use is traditionally associated with memory, health, and a hundred-year lifespan. The same method is assigned to citraka root and rajanī, except that two palas is the maximum amount for citraka root. The next regimen is for a person who has undergone elimination and gradual dietary restoration and entered the prescribed chamber. Maṇḍūkaparṇī juice, consecrated with a thousand oblations, is mixed with milk according to strength and drunk, with milk also given as the accompanying drink. After digestion, barley food with milk is taken. Alternatively, the plant is eaten with sesame for three months with milk as the accompanying drink, and after digestion the diet is milk, ghee, and rice. The text traditionally attributes spiritual lustre, retention and recitation of learning, and a hundred-year lifespan to this use. It also describes eating it for three nights after a three-night fast, followed thereafter by milk and ghee, or drinking a bilva-sized bolus mixed with milk for twelve nights; the latter is said to confer medhā and a hundred-year lifespan.

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अवल्गुजा बाकुची, साऽपि श्वेता गृह्यते| कृष्णाया बाकुच्याः, तेन कृष्णावल्गुजफलानां पिण्डं गोमूत्रेण पाययेत्| ‘कृष्णायाः पिप्पल्या’ इति जेज्जटः, तन्नेच्छति गयी| चित्रकस्य द्विपलप्रयोगः परं प्रमाणं, चित्रकस्य द्विपलप्रयोग इति एतेन रजन्या मानस्यानुक्तत्वात् पूर्ववत् पलिकं पिण्डं पाययेदिति गम्यते| चित्रकोऽत्र कृष्णपुष्पो ग्राह्यः| मण्डूकपर्ण्याः समूलपुष्पायास्तिलैः सह भक्षणं, भक्षणकाल एव पयोऽनुपानमुपयुञ्जीतेति सम्बन्धः| ब्रह्मवर्चसी तेजस्वीत्यर्थः| एनां ब्राह्मीं, बिल्वमात्रं पिण्डमिति तत्कल्कपिण्डो वा पयसा पेयः||३-४||

Meaning of the commentary

The commentary identifies avalgujā as bākucī and specifies that the white variety is intended first. It understands kṛṣṇā as black bākucī, so the bolus of black avalgujā fruit is mixed with cow urine. It preserves a disagreement: Jejjaṭa reads kṛṣṇā as pippalī, but Gayī rejects that reading. Because the text gives two palas as the maximum for citraka but states no amount for rajanī, the commentator infers that rajanī is given as a one-pala bolus according to the earlier rule. The citraka intended here is said to be the black-flowered kind. Maṇḍūkaparṇī, including its root and flower, is to be eaten with sesame, and milk is taken as the accompanying drink at the time of eating. Brahmavarcasin is explained as radiant or spiritually lustrous. The word enām is interpreted as brāhmī, and the bilva-sized bolus is understood as its paste bolus, drunk with milk.

Key terms

avalgujA (avalgujā): Identified by the commentary as bākucī; the first preparation uses its white variety.
hRutadoSha (hṛtadoṣa): A person whose doṣas have been eliminated before undertaking the regimen.
bhallAtakavidhAna (bhallātaka-vidhāna): The previously described procedural rules for bhallātaka, applied here to chamber residence.
kRuShNA (kṛṣṇā): Read by this commentary as black bākucī; Jejjaṭa reads pippalī, a reading rejected by Gayī.
maNDUkaparNI (maṇḍūkaparṇī): The plant whose juice or whole plant with root and flower is used in the second rasāyana regimen.
brahmavarcasI (brahmavarcasī): Explained by the commentary as possessing spiritual lustre or radiance.
bilvamAtra (bilvamātra): An amount the size of a bilva fruit, here applied to a paste bolus.

Adhikarana ३ (५-६) · Śloka ६

हृतदोष एवागारं प्रविश्य प्रतिसंसृष्टभक्तो ब्राह्मीस्वरसमादाय सहस्रसम्पाताभिहुतं कृत्वा यथाबलमुपयुञ्जीत, जीर्णौषधश्चापराह्णे यवागूमलवणां पिबेत्, क्षीरसात्म्यो वा पयसा भुञ्जीत, एवं सप्तरात्रमुपयुज्य ब्रह्मवर्चसी मेधावी भवति, द्वितीयं सप्तरात्रमुपयुज्य ग्रन्थमीप्सितमुत्पादयति नष्टं चास्य प्रादुर्भवति, तृतीयं सप्तरात्रमुपयुज्य द्विरुच्चारितं शतमप्यवधारयति, एवमेकविंशतिरात्रमुपयुज्यालक्ष्मीरपक्रामति; मूर्तिमती चैनं वाग्देव्यनुप्रविशति, सर्वाश्चैनं श्रुतय उपतिष्ठन्ति, श्रुतधरः पञ्चवर्षशतायुर्भवति ||५|| ब्राह्मीस्वरसप्रस्थद्वये घृतप्रस्थं विडङ्गतण्डुलानां कुडवं द्वे द्वे पले वचामृतयोर्द्वादश हरीतक्यामलकबिभीतकानि श्लक्ष्णपिष्टान्यावाप्यैकध्यं साधयित्वा स्वनुगुप्तं निदध्यात्, ततः पूर्वविधानेन मात्रां यथाबलमुपयुञ्जीत, जीर्णे पयः सर्पिरोदन इत्याहारः, पूर्ववच्चात्र परीहारः, एतेनोर्ध्वमधस्तिर्यक् कृमयो निष्क्रामन्ति, अलक्ष्मीरपक्रामति, पुष्करवर्णः स्थिरवयाः श्रुतनिगादी त्रिवर्षशतायुर्भवति; एतदेव कुष्ठविषमज्वरापस्मारोन्मादविषभूतग्रहेष्वन्येषु च महाव्याधिषु संशोधनमादिशन्ति ||६||

Meaning of the śloka

After elimination of the doṣas, entry into the prescribed chamber, and gradual restoration of food, the passage directs the person to take brāhmī juice consecrated with a thousand oblations, in an amount suited to strength. After digestion, unsalted yavāgū is drunk in the afternoon; a person accustomed to milk may instead eat with milk. Seven nights of use are traditionally said to confer spiritual lustre and medhā. A second seven-night period is said to enable the person to reproduce a desired text and recover what was forgotten; after a third period, to retain even a hundred items heard twice. After twenty-one nights, misfortune is said to depart, the goddess of speech to enter the person in embodied form, and all bodies of learning to become available; the person is described as retaining what is heard and living five hundred years. The passage then describes cooking together two prasthas of brāhmī juice, one prastha of ghee, one kuḍava of viḍaṅga seeds, two palas each of vacā and amṛtā, and twelve each of harītakī, āmalaka, and bibhītaka, finely ground, and storing the finished preparation securely. A dose suited to strength is taken under the earlier rules; after digestion, the diet consists of milk, ghee, and rice, with the earlier restrictions observed. The text says that worms leave upward, downward, and across the body, misfortune departs, and the person gains a lotus-like complexion, stable youth, retention and recitation of learning, and a lifespan of three hundred years. It also records that this preparation is prescribed as a cleansing measure for kuṣṭha, recurrent fever, apasmāra, unmāda, poisoning, bhūtagraha, and other serious disorders.

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पूर्वविधानेनेति तेन हृतदोषादिः सर्वरसायनाङ्गो विधिरतिदिष्टः| पूर्ववच्चात्र परीहार इति सामान्यरसायनोक्तोऽपि, ब्राह्मीरसायने वर्ज्यस्यानुक्तत्वात्| पुष्करवर्ण इति पुष्करं पद्मवराटकम्| श्रुतनिगादी श्रुतग्रहणशक्तिमान् भवतीत्यर्थः||५-६||

Meaning of the commentary

The phrase 'according to the earlier procedure' extends all the previously stated constituents of a rasāyana regimen, beginning with prior elimination of the doṣas, to this preparation. The instruction to observe the earlier restrictions refers to the restrictions stated for rasāyana generally because this brāhmī regimen does not separately list what is to be avoided. Puṣkaravarṇa is explained through puṣkara as the lotus or lotus-like hue. Śrutanigādin means a person possessing the power to grasp and retain what is heard.

Key terms

brAhmIsvarasa (brāhmī-svarasa): Fresh brāhmī juice used as the base of the described rasāyana preparations.
pratisaMsRuShTabhakta (pratisaṃsṛṣṭabhakta): Having undergone the gradual restoration of diet following elimination.
yavAgU (yavāgū): A thin cereal preparation, prescribed here without salt after the medicine is digested.
viDa~ggataNDula (viḍaṅga-taṇḍula): The seed-like kernels of viḍaṅga included in the compound preparation.
pUrvavidhAna (pūrvavidhāna): The earlier regimen, understood by the commentary to include prior doṣa elimination and other general rasāyana requirements.
puShkaravarNa (puṣkaravarṇa): Having a lotus-like colour or complexion according to the commentary.
shrutanigAdI (śrutanigādī): One capable of grasping, retaining, and reciting what has been heard.
saMshodhana (saṃśodhana): A cleansing or eliminative measure, the function assigned to the compound in the listed disorders.

Adhikarana ४ (७-८) · Śloka ८

हृतदोष एवागारं प्रविश्य हैमवत्या वचायाः पिण्डमामलकमात्रमभिहुतं पयसाऽऽलोड्य पिबेत्, जीर्णे पयः सर्पिरोदन इत्याहारः, एवं द्वादशरात्र मुपयुञ्जीत, ततोऽस्य श्रोत्रं विव्रियते, द्विरभ्यासात् स्मृतिमान् भवति, त्रिरभ्यासाच्छ्रुतमादत्ते, चतुर्द्वादशरात्रमुपयुज्य सर्वं तरति किल्बिषं, तार्क्ष्यदर्शनमुत्पद्यते, शतायुश्च भवति | द्वे द्वे पले इत रस्या वचाया निष्क्वाथ्य पिबेत् पयसा, समानं भोजनं, समाः पूर्वेणाशिषश्च ||७|| वचाशतपाकं वा सर्पिर्द्रोणमुपयुज्य पञ्चवर्षशतायुर्भवति, गलगण्डापचीश्लीपदस्वरभेदांश्चापहन्तीति ||८||

Meaning of the śloka

After elimination of the doṣas and entry into the prescribed chamber, the passage describes mixing an āmalaka-sized, consecrated bolus of Himalayan vacā with milk and drinking it. After digestion, the diet is milk, ghee, and rice. It is used for twelve nights. The text traditionally says that hearing then opens; with two courses memory arises, with three the person retains what is heard, and after four twelve-night courses the person crosses beyond all fault, gains the sight of Tārkṣya, and lives one hundred years. It next describes decocting two palas of another variety of vacā in milk and drinking it, with the same diet and the same benefits as the preceding regimen. Alternatively, it says that consuming one droṇa of ghee processed one hundred times with vacā yields a five-hundred-year lifespan and removes galagaṇḍa, apacī, ślīpada, and impairment of voice.

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हैमवत्या वचायाः श्वेतवचाया इत्यर्थः| अभिहुतमित्यत्र कृत्वेत्यध्याहारात् होमं कृत्वेत्यर्थः| गयी तु ‘पयसाऽऽलोड्य पिबेत्’ इत्यत्र ‘सर्पिषाऽऽलोड्य पिबेत्’ इति पठति| तच्च सर्पिर्ब्राह्मीस्वरससाधितं पूर्वोक्तमेवेति व्याख्याति| इतरस्या वचाया इति अरुणायां इत्यर्थः| पयसा निष्क्वाथ्येति क्षीरपाकविधिना||७-८||

Meaning of the commentary

The commentary identifies Himalayan vacā here as white vacā. It supplies the implied verb 'having performed' with abhihutam and thus understands the bolus as having been consecrated by an offering. Gayī preserves an alternative reading: instead of 'mix with milk and drink,' he reads 'mix with ghee and drink,' explaining that the ghee is the previously described ghee prepared with brāhmī juice. The 'other vacā' is explained as the reddish variety. Decocting it with milk means preparing it according to the method for a milk decoction.

Key terms

haimavatI vacA (haimavatī vacā): Himalayan vacā, identified by the commentary as white vacā.
abhihuta: Understood by the commentary as consecrated after performing an offering.
AmalakamAtra (āmalakamātra): An amount approximately the size of an āmalaka fruit.
tArkShyadarshana (tārkṣya-darśana): Sight compared in the verse to that of Tārkṣya.
aruNA vacA (aruṇā vacā): The reddish variety understood as the 'other vacā' in the commentary.
kShIrapAkavidhi (kṣīrapāka-vidhi): The prescribed method for preparing a substance as a milk decoction.
vacAshatapAka sarpis (vacā-śatapāka sarpis): Ghee described as processed one hundred times with vacā.

Adhikarana ५ (९-१३) · Śloka १३

अत ऊर्ध्वं प्रवक्ष्यामि आयुष्कामरसायनम् | मन्त्रौषधसमायुक्तं संवत्सरफलप्रदम् ||९|| बिल्वस्य चूर्णं पुष्ये तु हुतं वारान् सहस्रशः | श्रीसूक्तेन नरः कल्ये ससुवर्णं दिने दिने ||१०|| सर्पिर्मधुयुतं लिह्यादलक्ष्मीनाशनं परम् | त्वचं विहाय बिल्वस्य मूलक्वाथं दिने दिने ||११|| प्राश्नीयात् पयसा सार्धं स्नात्वा हुत्वा समाहितः | दशसाहस्रमायुष्यं स्मृतं युक्तरथं भवेत् ||१२|| हुत्वा बिसानां क्वाथं तु मधुलाजैश्च संयुतम् | अमोघं शतसाहस्रं युक्तं युक्तरथं स्मृतम् ||१३||

Meaning of the śloka

The text now introduces an āyuṣkāma rasāyana, a regimen for one who desires longevity, combining mantra and medicinal substances and said to give results lasting a year. It describes bilva powder ritually consecrated a thousand times under the Puṣya constellation with the Śrīsūkta, then taken each morning with gold, ghee, and honey; this is traditionally said to remove alakṣmī. It next prescribes daily use of a decoction of peeled bilva root with milk after bathing, ritual offering, and mental concentration. This preparation is called Yuktaratha, is said to promote longevity, and is associated with ten thousand oblations. A second Yuktaratha rasāyana consists of a decoction of bisa combined with honey and parched grain and consecrated by one hundred thousand oblations; the text calls it unfailing.

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श्रीसूक्तमथर्ववेदोक्तं “हिरण्यवर्णां हरिणीं सुवर्णरजतस्रजां” इत्यादिकम्| कल्ये प्रभाते| दशसहस्राणि हूयन्ते यत्र तद्दशसाहस्रम्| आयुष्यम् आयुर्वृद्धिकरम्| युक्तरथं नाम रसायनं स्मृतं भवेत्| बिसक्वाथं तु मध्वादिद्वितीयं युक्तरथं रसायनं स्मृतम्||९-१३||

Meaning of the commentary

The commentary identifies the Śrīsūkta as the hymn taught in the Atharvaveda that begins with the words hiraṇyavarṇāṃ hariṇīṃ suvarṇarajatasrajām. It explains kalye as 'in the morning.' Daśasāhasra denotes a rite in which ten thousand oblations are made, and āyuṣya means that which increases lifespan. It says the first rasāyana is known as Yuktaratha. The bisa decoction combined with honey and the other stated substance is identified as a second Yuktaratha rasāyana.

Key terms

AyuShkAmarasAyanam (āyuṣkāma-rasāyanam): A rasāyana described for a person who desires longevity.
shrIsUkta (Śrīsūkta): The Atharvavedic hymn specified by the commentary for the ritual consecration.
bilva: The plant whose powder and peeled root are used in the first described regimen.
alakShmI (alakṣmī): Misfortune or inauspiciousness, traditionally said here to be removed.
yuktaratha: The name given to each of the two rasāyana preparations described in these verses.
bisa: The plant material used as a decoction in the second Yuktaratha formulation.

Adhikarana ६ (१४-१६) · Śloka १६

सुवर्णं पद्मबीजानि मधु लाजाः प्रियङ्गवः | गव्येन पयसा पीतमलक्ष्मीं प्रतिषेधयेत् ||१४|| नीलोत्पलदलक्वाथो गव्येन पयसा शृतः | ससुवर्णस्तिलैः सार्धमलक्ष्मीनाशनः स्मृतः ||१५|| गव्यं पयः सुवर्णं च मधूच्छिष्टं च माक्षिकम् | पीतं शतसहस्राभिहुतं युक्तरथं स्मृतम् ||१६||

Meaning of the śloka

Verse 14 describes gold, lotus seeds, honey, parched grain, and priyaṅgu taken with cow's milk, traditionally said to ward off alakṣmī. Verse 15 describes a decoction of blue-lotus petals cooked with cow's milk and combined with gold and sesame; it too is said to remove alakṣmī. Verse 16 describes cow's milk, gold, beeswax, and bee honey, consecrated by one hundred thousand oblations and drunk as a preparation known as Yuktaratha.

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मधूच्छिष्टं च माक्षिकमिति माक्षिकं मधु भ्रामरम्| वचादित्रयचूर्णं घृतेन सहावलिह्यात्||१४-१६||

Meaning of the commentary

The commentary explains that in the phrase madhūcchiṣṭaṃ ca mākṣikam, mākṣika means bhrāmara honey, or honey produced by bees. It then says that a powder of three substances beginning with vacā should be licked together with ghee. This latter instruction is not explicit in the supplied verses and its textual connection is uncertain, so it requires review rather than being merged into the verse meaning.

Key terms

padmabIjAni (padma-bījāni): Lotus seeds included in the first formulation.
priya~ggavaH (priyaṅgavaḥ): Priyaṅgu material included with gold, lotus seeds, honey, and parched grain.
nIlotpaladala (nīlotpala-dala): Blue-lotus petals used for the decoction in verse 15.
madhUcchiShTa (madhūcchiṣṭa): Beeswax, listed in the Yuktaratha preparation of verse 16.
mAkShika (mākṣika): Interpreted by the commentary here as bhrāmara honey.
yuktaratha: The name assigned to the ritually consecrated preparation in verse 16.

Adhikarana ७ (१७-१९) · Śloka १९

वचाघृतसुवर्णं च बिल्वचूर्णमिति त्रयम् | मेध्यमायुष्यमारोग्यपुष्टिसौभाग्यवर्धनम् ||१७|| वासामूलतुलाक्वाथे तैलमावाप्य साधितम् | हुत्वा सहस्रमश्नीयान्मेध्यमायुष्यमुच्यते ||१८|| यावकांस्तावकान् खादेदभिभूय यवांस्तथा | पिप्पलीमधुसंयुक्तान् शिक्षा चरणवद्भवेत् ||१९||

Meaning of the śloka

A combination of vacā, ghee, gold, and bilva powder is traditionally described as promoting medhā, longevity, health, nourishment, and good fortune. The text next describes oil prepared in a decoction made from a tulā of vāsā root; after a thousand oblations, it is to be consumed and is said to promote medhā and longevity. Finally, it directs that barley be pounded, made into yāvaka foods, combined with pippalī and honey, and eaten; the resulting ease of learning is compared to the natural acquisition of walking.

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तुला पलशतम्| यवानामेते यावकाः यवान् तावकान् तवकभवान् अभिभूय कुट्टयित्वा तत्कृतान् यावकान् भक्ष्यान् मधुपिप्पलीसंयुक्तान् खादेत्| शिक्षा चरणवद्भवेदिति ‘अभ्रबभ्र’- इति गणपाठाच्चरधातुर्गत्यर्थः| ततश्चरणवत् शिक्षा परोपदेशापेक्षा शास्त्राभ्यासः सुखेनैव भवति; यथा किल बाल्यानन्तरं पादगमनं शिक्षां विनैव भवति, तथैवैतेन योगेनाभ्यवहृतेन मेधावृद्धेः शास्त्राभ्यासः सुखेनैव भवतीति तात्पर्यार्थः||१७-१९||

Meaning of the commentary

The commentary defines one tulā as one hundred palas. It explains the difficult wording about yāvakas as foods made by pounding barley, to be eaten with pippalī and honey. For the phrase 'learning becomes like walking,' it derives cara from a verbal root meaning movement. Its intended sense is that study of scripture, which ordinarily depends on another person's instruction, becomes easy: just as walking arises after infancy without formal teaching, this preparation is said to increase medhā so that scriptural study likewise becomes effortless.

Key terms

medhya: Traditionally described here as promoting medhā, the capacity for understanding and retention.
tulA (tulā): A historical measure defined by the commentary as one hundred palas.
vAsAmUla (vāsā-mūla): Vāsā root used to make the decoction in which oil is prepared.
yAvaka (yāvaka): A food that the commentary says is made from pounded barley.
pippalI (pippalī): The substance combined with honey and the barley preparation.
shikShA caraNavat (śikṣā caraṇavat): The comparison that learning becomes as easy or natural as walking.

Adhikarana ८ (२०-२६) · Śloka २६

मध्वामलकचूर्णानि सुवर्णमिति च त्रयम् | प्राश्यारिष्टगृहीतोऽपि मुच्यते प्राणसंशयात् ||२०|| शतावरीघृतं सम्यगुपयुक्तं दिने दिने | सक्षौद्रं ससुवर्णं च नरेन्द्रं स्थापयेद्वशे ||२१|| गोचन्दना मोहनिका मधुकं माक्षिकं मधु | सुवर्णमिति संयोगः पेयः सौभाग्यमिच्छता ||२२|| पद्मनीलोत्पलक्वाथे यष्टीमधुकसंयुते | सर्पिरासादितं गव्यं ससुवर्णं सदा पिबेत् ||२३|| पयश्चानुपिबेत् सिद्धं तेषामेव समुद्भवे | अलक्ष्मीघ्नं सदाऽऽयुष्यं राज्याय सुभगाय च ||२४|| यत्र नोदीरितो मन्त्रो योगेष्वेतेषु साधने | शब्दिता तत्र सर्वत्र गायत्री त्रिपदा भवेत् ||२५|| पाप्मानं नाशयन्त्येता दद्युश्चौषधयः श्रियम् | कुर्युर्नागबलं चापि मनुष्यममरोपमम् ||२६||

Meaning of the śloka

The text describes taking a combination of honey, powdered āmalaka, and gold, and traditionally claims that even a person affected by ariṣṭa, signs associated with approaching death, is freed from danger to life. It next prescribes daily use of śatāvarī-ghṛta with honey and gold, with the traditional claim that it brings even a king under the user's influence. For one desiring good fortune, it gives a combination of gocandanā, mohanikā, madhuka, mākṣika, honey, and gold. It then describes cow's ghee prepared in a decoction of padma and nīlotpala with yaṣṭīmadhuka and taken regularly with gold, followed by milk prepared from those same substances. The preparation is traditionally said to dispel misfortune, promote longevity, sovereignty, and attractiveness. Wherever no mantra has been specified for preparing these formulations, the three-footed Gāyatrī is to be recited. The concluding statement traditionally attributes to these medicines the removal of wrongdoing, the bestowal of prosperity, the strength of an elephant, and a condition comparable to that of an immortal.

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अरिष्टं मरणलक्षणम्| नरेन्द्रं स्थापयेद्वशे इति यो हि इदं घृतं सेवेत तस्य वशगो भवेन्नरेन्द्रः| गोचन्दना प्रियङ्गुः| मोहनिका पुत्रञ्जीवी, ‘अवाक्पुष्पी’ इति अपरे| आसादितं साधितम्| तेषामेव पद्मनीलोत्पलानामेव समुद्भवे क्वाथे| सर्वेषामिदानीं फलश्रुतिमाह- पाप्मानमित्यादि||२०-२६||

Meaning of the commentary

The commentary defines ariṣṭa here as a sign of death. It explains the statement about bringing a king under control to mean that a king becomes subject to the person who uses this ghee. Gocandanā is identified as priyaṅgu. Mohanikā is identified as putrañjīvī, while other authorities identify it as avākpuṣpī; both readings are preserved. Āsādita is glossed as 'prepared.' The phrase concerning their own production is explained as referring to a decoction of padma and nīlotpala themselves. The commentator says that the verses beginning with the destruction of pāpman state the promised results of all the formulations described here.

Key terms

ariShTa (ariṣṭa): A sign associated by the commentary with approaching death.
shatAvarIghRuta (śatāvarī-ghṛta): A ghee preparation containing śatāvarī.
gocandanA (gocandanā): An ingredient identified by the commentary as priyaṅgu.
mohanikA (mohanikā): An ingredient identified as putrañjīvī, with avākpuṣpī preserved as an alternative identification.
tripadA gAyatrI (tripadā Gāyatrī): The three-footed Gāyatrī mantra directed for formulations where no other mantra is stated.
phalashruti (phalaśruti): The concluding declaration of the results traditionally attributed to the formulations.

Adhikarana ९ (२७-२८) · Śloka २८

सतताध्ययनं वादः परतन्त्रावलोकनम् | तद्विद्याचार्यसेवा च बुद्धिमेधाकरो गु(ग)णः ||२७|| आयुष्यं भोजनं जीर्णे वेगानां चाविधारणम् | ब्रह्मचर्यमहिंसा च साहसानां च वर्जनम् ||२८||

Meaning of the śloka

Continual study, reasoned debate, examination of other systems of knowledge, and service to a teacher learned in the relevant subject are qualities that promote understanding and medhā. Conduct said to support longevity consists of eating after the previous meal has been digested, not suppressing natural urges, observing brahmacarya, practising non-injury, and avoiding rash undertakings.

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न केवलं रसायनयोगादेव मेधायुषी भवतः, किं तर्हि सतताध्ययनादपि बुद्धिमेधाकरो गु(ग)णो भवति| स्वपक्षसाधनं परपक्षबाधनं वादः| परतन्त्राणि न्यायवैशेषिकहस्तिशिक्षाव्याकरणादीनि, तथैवेतराण्यायुष्याणि| ब्रह्मचर्यम् इन्द्रियसंयमो वेदाध्ययनं वा| साहसम् अयथाबलमारम्भः||२७-२८||

Meaning of the commentary

The commentary explains that medhā and longevity do not arise only from rasāyana formulations: continual study also develops understanding and medhā. Vāda is defined as establishing one's own position and refuting the opposing position. Paratantras are other fields of learning, exemplified by Nyāya, Vaiśeṣika, elephant training, and grammar. The commentator indicates that the remaining practices in the next verse likewise support longevity. Brahmacarya may mean restraint of the senses or study of the Veda. Sāhasa is explained as beginning an undertaking that exceeds one's strength or capacity.

Key terms

medhA (medhā): The intellectual capacity promoted here through sustained learning and disciplined practice.
vAda (vāda): Reasoned debate, explained as establishing one's own position and challenging an opposing position.
paratantrAvalokana (paratantrāvalokana): Study or examination of other systems and disciplines of knowledge.
brahmacarya: Explained alternatively as restraint of the senses or study of the Veda.
sAhasa (sāhasa): A rash undertaking begun without regard to one's strength or capacity.
vegAnAm avidhAraNa (vegānām avidhāraṇa): Not suppressing natural urges.

Adhikarana पुष्पिका · Śloka २८

इति सुश्रुतसंहितायां चिकित्सास्थाने मेधायुष्कामीयं रसायनं नामाष्टाविंशोऽध्यायः ||२८||

Meaning of the śloka

Thus ends the twenty-eighth chapter of the Cikitsāsthāna in the Suśruta Saṃhitā, entitled Medhāyuṣkāmīya Rasāyana.

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इति श्रीडल्ह(ह्ल)णविरचितायां निबन्धसङ्ग्रहाख्यायां सुश्रुतव्याख्यायां चिकित्सास्थानेऽष्टाविंशतितमोऽध्यायः||२८||

Meaning of the commentary

Thus ends the twenty-eighth chapter of the Cikitsāsthāna in the Nibandhasaṅgraha commentary on Suśruta composed by Śrī Dalhaṇa. The supplied text preserves the spelling-order variant Dalha(hla)ṇa in the commentator's name.

Key terms

medhAyuShkAmIya (medhāyuṣkāmīya): The chapter title, concerning rasāyana for one who desires medhā and longevity.
rasAyana (rasāyana): The traditional subject of the chapter.
cikitsAsthAna (Cikitsāsthāna): The treatment section of the Suśruta Saṃhitā.
nibandhasa~ggraha (Nibandhasaṅgraha): The title of Dalhaṇa's commentary on the Suśruta Saṃhitā.

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