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25. miśrakacikitsitam

Adhikarana 1 (1-12) · Śloka 12

athātō miśrakacikitsitaṁ vyākhyāsyāmaḥ ||1|| yathōvāca bhagavān dhanvantariḥ ||2|| pālyāmayāstu visrāvyā ityuktaṁ prāṅnibōdha tān | paripōṭastathōtpāta unmanthō duḥkhavardhanaḥ ||3|| pañcamaḥ parilēhī ca karṇapālyāṁ gadāḥ smr̥tāḥ | saukumāryāccirōtsr̥ṣṭē sahasā'bhipravardhitē ||4|| karṇaśōphō bhavēt pālyāṁ sarujaḥ paripōṭavān | kr̥ṣṇāruṇanibhaḥ stabdhaḥ sa vātāt paripōṭakaḥ ||5|| gurvābharaṇasaṁyōgāttāḍanāddharṣaṇādapi | śōphaḥ pālyāṁ bhavēcchyāvō dāhapākarunānvitaḥ ||6|| raktō vā raktapittābhyāmutpātaḥ sa gadō mataḥ | balādvardhayataḥ karṇaṁ pālyāṁ vāyuḥ prakupyati ||7|| gr̥hītvā sakaphaṁ kuryācchōphaṁ tadvarṇavēdanam | unmanthakaḥ sakaṇḍūkō vikāraḥ kaphavātajaḥ ||8|| vardhamānē yadā karṇē kaṇḍūdāharuganvitaḥ | śōphō bhavati pākaśca tvaksthō'sau duḥkhavardhanaḥ ||9|| kaphāsr̥kkr̥mayaḥ kuryuḥ sarṣapābhā vikāriṇīḥ | srāviṇīḥ piḍakāḥ pālyāṁ kaṇḍūdāharuganvitāḥ ||10|| kaphāsr̥kkr̥misambhūtaḥ sa visarpannitastataḥ | lihyāt saśaṣkulīṁ pālīṁ parilēhīti sa smr̥taḥ ||11|| pālyāmayā hyamī ghōrā narasyāpratikāriṇaḥ | mithyāhārabihārasya pāliṁ hiṁsyurupēkṣitāḥ ||12||

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अथातो मिश्रकचिकित्सितं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| पाल्यामयास्तु विस्राव्या इत्युक्तं प्राङ्निबोध तान् | परिपोटस्तथोत्पात उन्मन्थो दुःखवर्धनः ||३|| पञ्चमः परिलेही च कर्णपाल्यां गदाः स्मृताः | सौकुमार्याच्चिरोत्सृष्टे सहसाऽभिप्रवर्धिते ||४|| कर्णशोफो भवेत् पाल्यां सरुजः परिपोटवान् | कृष्णारुणनिभः स्तब्धः स वातात् परिपोटकः ||५|| गुर्वाभरणसंयोगात्ताडनाद्धर्षणादपि | शोफः पाल्यां भवेच्छ्यावो दाहपाकरुनान्वितः ||६|| रक्तो वा रक्तपित्ताभ्यामुत्पातः स गदो मतः | बलाद्वर्धयतः कर्णं पाल्यां वायुः प्रकुप्यति ||७|| गृहीत्वा सकफं कुर्याच्छोफं तद्वर्णवेदनम् | उन्मन्थकः सकण्डूको विकारः कफवातजः ||८|| वर्धमाने यदा कर्णे कण्डूदाहरुगन्वितः | शोफो भवति पाकश्च त्वक्स्थोऽसौ दुःखवर्धनः ||९|| कफासृक्कृमयः कुर्युः सर्षपाभा विकारिणीः | स्राविणीः पिडकाः पाल्यां कण्डूदाहरुगन्विताः ||१०|| कफासृक्कृमिसम्भूतः स विसर्पन्नितस्ततः | लिह्यात् सशष्कुलीं पालीं परिलेहीति स स्मृतः ||११|| पाल्यामया ह्यमी घोरा नरस्याप्रतिकारिणः | मिथ्याहारबिहारस्य पालिं हिंस्युरुपेक्षिताः ||१२||

Meaning of the śloka

Now the chapter on the treatment of miscellaneous disorders is explained, as taught by Bhagavān Dhanvantari. The disorders of the earlobe, previously said to require drainage, are paripoṭa, utpāta, unmantha, duḥkhavardhana and parilehī. Paripoṭa is described as a painful, cracked, stiff, dark-red swelling caused by vāta when a delicate earlobe, left unstretched for a long time, is suddenly enlarged. Utpāta is a dusky or red swelling with burning, suppuration and pain, arising from heavy ornaments, striking or friction and attributed to rakta and pitta. When the ear is forcibly enlarged, aggravated vāyu together with kapha produces a swollen, discoloured and painful earlobe; this itching kapha-vāta disorder is unmanthaka. Duḥkhavardhana is a superficial swelling and suppuration accompanied by itching, burning and pain while the ear is being enlarged. In parilehī, kapha, blood and kṛmi produce changing, discharging, mustard-seed-like eruptions of the earlobe with itching, burning and pain; the disorder spreads and, as it were, consumes the lobe together with the outer ear. These grave earlobe diseases can damage the lobe when neglected in a person following unsuitable diet and conduct.

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cirōtsr̥ṣṭō bahukālaṁ yāvat parityaktaḥ, saukumāryahētutvāt| śaṣkulī bāhyapālyadhiṣṭhānaṁ||1-12||

Meaning of the commentary

The commentary explains cirotsṛṣṭa as an earlobe that has been left alone or unstretched for a long period, emphasizing that its resulting delicacy contributes to the disorder. It identifies śaṣkulī as the outer part of the ear associated with the earlobe.

Key terms

paripoTaka (paripoṭaka)
A vāta-attributed painful, cracked and stiff swelling of the earlobe.
utpAta (utpāta)
An earlobe swelling associated here with trauma, burning, suppuration, pain, rakta and pitta.
unmanthaka
An itching earlobe disorder attributed to kapha and vāta after forced enlargement.
duHkhavardhana (duḥkhavardhana)
A superficial swelling and suppuration arising during enlargement of the ear, with itching, burning and pain.
parilehI (parilehī)
A spreading earlobe disorder with discharging eruptions, itching, burning and pain, attributed to kapha, blood and kṛmi.
shaShkulI (śaṣkulī)
The outer ear structure adjoining the earlobe, according to the commentary.

Adhikarana 2 (13-27) · Śloka 28

tasmādāśu bhiṣak tēṣu snēhādikramamācarēt | tathā'bhyaṅgaparīṣēkapradēhāsr̥gvimōkṣaṇam ||13|| sāmānyatō viśēṣācca vakṣyāmyabhyañjanaṁ prati | kharamañjariyaṣṭyāhvasaindhavāmaradārubhiḥ ||14|| supiṣṭaiḥ sāśvagandhaiśca mūlakāvalgujaiḥ phalaiḥ | sarpistailavasāmajjamadhūcchiṣṭāni pācayēt ||15|| sakṣīrāṇyatha taiḥ pāliṁ pradihyāt paripōṭakē | mañjiṣṭhātilayaṣṭyāhvasārivōtpalapadmakaiḥ ||16|| sarōdhraiḥ sakadambaiśca balājambvāmrapallavaiḥ | siddhaṁ dhānyāmlasaṁyuktaṁ tailamutpātanāśanam ||17|| tālapatryaśvagandhārkabākucīphalasaindhavaiḥ | tailaṁ kulīragōdhābhyāṁ vasayā saha pācitam ||18|| saralālāṅgalībhyāṁ ca hitamunmanthanāśanam | tathā'śmantakajambvāmrapatrakvāthēna sēcanam ||19|| prapauṇḍarīkamadhukamañjiṣṭhārajanīdvayaiḥ | cūrṇairudvartanaiḥ pālīṁ tailāktāmavacūrṇayēt ||20|| lākṣāviḍaṅgakalkēna tailaṁ paktvā'vacārayēt | svinnāṁ gōmayapiṇḍēna pradihyāt parilēhikē ||21|| piṣṭairviḍaṅgairathavā trivr̥cchyāmārkasaṁyutaiḥ | karañjēṅgudibījairvā kuṭajāragvadhāyutaiḥ ||22|| sarvairvā sārṣapaṁ tailaṁ siddhaṁ maricasaṁyutam | sanimbapatrairabhyaṅgē madhūcchiṣṭānvitaṁ hitam ||23|| pālīṣu vyādhiyuktāsu tanvīṣu kaṭhināsu ca | puṣṭyarthaṁ mārdavārthaṁ ca kuryādabhyañjanaṁ tvidam ||24|| lōpākānūpamajjānaṁ vasāṁ tailaṁ navaṁ ghr̥tam | pacēddaśaguṇaṁ kṣīramāvāpya madhuraṁ gaṇam ||25|| apāmārgāśvagandhē ca tathā lākṣārasaṁ śubham | tatsiddhaṁ paripūtaṁ ca svanuguptaṁ nidhāpayēt ||26|| tēnābhyañjyāt sadā pālīṁ susvinnāmatimarditām | ētēna pālyō vardhantē nirujō nirupadravāḥ ||27|| mr̥dvyaḥ puṣṭāḥ samāḥ snigdhā jāyantē bhūṣaṇakṣamāḥ |28|

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तस्मादाशु भिषक् तेषु स्नेहादिक्रममाचरेत् | तथाऽभ्यङ्गपरीषेकप्रदेहासृग्विमोक्षणम् ||१३|| सामान्यतो विशेषाच्च वक्ष्याम्यभ्यञ्जनं प्रति | खरमञ्जरियष्ट्याह्वसैन्धवामरदारुभिः ||१४|| सुपिष्टैः साश्वगन्धैश्च मूलकावल्गुजैः फलैः | सर्पिस्तैलवसामज्जमधूच्छिष्टानि पाचयेत् ||१५|| सक्षीराण्यथ तैः पालिं प्रदिह्यात् परिपोटके | मञ्जिष्ठातिलयष्ट्याह्वसारिवोत्पलपद्मकैः ||१६|| सरोध्रैः सकदम्बैश्च बलाजम्ब्वाम्रपल्लवैः | सिद्धं धान्याम्लसंयुक्तं तैलमुत्पातनाशनम् ||१७|| तालपत्र्यश्वगन्धार्कबाकुचीफलसैन्धवैः | तैलं कुलीरगोधाभ्यां वसया सह पाचितम् ||१८|| सरलालाङ्गलीभ्यां च हितमुन्मन्थनाशनम् | तथाऽश्मन्तकजम्ब्वाम्रपत्रक्वाथेन सेचनम् ||१९|| प्रपौण्डरीकमधुकमञ्जिष्ठारजनीद्वयैः | चूर्णैरुद्वर्तनैः पालीं तैलाक्तामवचूर्णयेत् ||२०|| लाक्षाविडङ्गकल्केन तैलं पक्त्वाऽवचारयेत् | स्विन्नां गोमयपिण्डेन प्रदिह्यात् परिलेहिके ||२१|| पिष्टैर्विडङ्गैरथवा त्रिवृच्छ्यामार्कसंयुतैः | करञ्जेङ्गुदिबीजैर्वा कुटजारग्वधायुतैः ||२२|| सर्वैर्वा सार्षपं तैलं सिद्धं मरिचसंयुतम् | सनिम्बपत्रैरभ्यङ्गे मधूच्छिष्टान्वितं हितम् ||२३|| पालीषु व्याधियुक्तासु तन्वीषु कठिनासु च | पुष्ट्यर्थं मार्दवार्थं च कुर्यादभ्यञ्जनं त्विदम् ||२४|| लोपाकानूपमज्जानं वसां तैलं नवं घृतम् | पचेद्दशगुणं क्षीरमावाप्य मधुरं गणम् ||२५|| अपामार्गाश्वगन्धे च तथा लाक्षारसं शुभम् | तत्सिद्धं परिपूतं च स्वनुगुप्तं निधापयेत् ||२६|| तेनाभ्यञ्ज्यात् सदा पालीं सुस्विन्नामतिमर्दिताम् | एतेन पाल्यो वर्धन्ते निरुजो निरुपद्रवाः ||२७|| मृद्व्यः पुष्टाः समाः स्निग्धा जायन्ते भूषणक्षमाः |२८|

Meaning of the śloka

The physician should treat these disorders promptly with a sequence beginning with oleation and with massage, pouring of liquids, applications and removal of blood, as appropriate. General and specific external applications are then described. For paripoṭaka, a milk-containing preparation of finely ground apāmārga, yaṣṭyāhva, rock salt, devadāru, aśvagandhā, radish and bākucī fruit is cooked with ghee, oil, animal fat, marrow and beeswax and applied to the earlobe. An oil prepared with mañjiṣṭhā, sesame, yaṣṭyāhva, sārivā, utpala, padmaka, rodhra, kadamba, balā, and tender jambu and mango leaves, together with dhānyāmla, is prescribed for utpāta. For unmantha, oil is cooked with tālapatrī, aśvagandhā, arka, bākucī fruit, rock salt, crab and monitor-lizard fat, sarala and lāṅgalī; pouring a decoction of aśmantaka, jambu and mango leaves is also advised. A lobe anointed with oil is rubbed and dusted with powders of prapauṇḍarīka, madhuka, mañjiṣṭhā and the two rajanīs. For parilehī, the text prescribes oil cooked with lac and viḍaṅga paste and an application after fomentation with a lump of cow dung. Other applications use ground viḍaṅga combined with trivṛt, śyāmā and arka, or karañja and iṅgudī seeds with kuṭaja and āragvadha. Mustard oil prepared with these substances, pepper, neem leaves and beeswax is also described. For diseased, thin or hard earlobes, a nourishing and softening oil is prepared from the marrow and fat of lopāka and marsh-dwelling animals, fresh oil and ghee, ten times the quantity of milk, the madhura group, apāmārga, aśvagandhā and lac juice. It is filtered, carefully stored and repeatedly applied to a well-fomented and thoroughly massaged lobe; the text says that this makes the lobes enlarged, painless, free from complications, soft, nourished, even, unctuous and able to bear ornaments.

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tasmādityādi| snēha ādiryasya vamanādēḥ sa tathā| tatra vātikē'bhyaṅgānuvāsanapradēhādi, paittikē virēcanaṁ, ślaiṣmikē vamanaṁ, raktapaittikē raktāpakarṣaṇavirēkapariṣēkādikā kriyā, kr̥mijē kr̥mighnaśca vidhiriti| kharamañjariḥ apāmārgaḥ| avalgujā bākucikā| paripōṭakē pāliṁ catuḥsnēhēna sakiṭṭēnaiva pradihyāt| tālapatrī muśalī| kulīragōdhābhyāmiti kulīraḥ karkaṭaḥ, gōdhā ‘gōsāp’ iti bhāṣā| saralā dhūpakāṣṭhaḥ| aśmantakādipatrakvāthapariṣiktāṁ lākṣāviḍaṅgakalkasiddhēna tailēnābhyaktāṁ prapauṇḍarīkādicūrṇairavacūrṇayēt| trivr̥dādisaṁyutairviḍaṅgairgōmūtrapiṣṭaiḥ pradihyāt| gayī tu parilēhikē pippalīkr̥mighnavacākalkēna gōmūtrapiṣṭēna ca pradihyāditi vyākhyānayati; tadanugataśca pāṭhō na labhyatē| sarvairanantarōktaiḥ; gōmūtrapiṣṭairēva karañjādibhiścaturbhiḥ| atrāpi gōmūtraṁ caturguṇam| anyē tvēvaṁ paṭhanti- “nimbapatrairmūtrasiktē hyaṅgē cābhyañjanaṁ hitam” iti| lōpākaḥ lāṅgaṭakaḥ| ānūpā mahiṣādayaḥ| vasā punastēṣāmēva| madhuragaṇaḥ kākōlyādiḥ||13-27||-

Meaning of the commentary

The commentary explains that the treatment sequence beginning with sneha includes procedures such as emesis. It assigns massage, oil enema and applications to vāta-predominant disease; purgation to pitta; emesis to kapha; removal of blood, purgation and pouring treatments to disorders involving rakta and pitta; and measures against kṛmi to kṛmi-related disease. It identifies kharamañjarī as apāmārga, avalgujā as bākucī, tālapatrī as muśalī, kulīra as crab, godhā by the vernacular name gosāp, saralā as incense wood, lopāka as lāṅgaṭaka, and marsh animals as including buffalo. It explains that the paripoṭaka application uses the four fatty substances together with their sediment. It also connects the successive washing, anointing, dusting and application steps. For one application, the viḍaṅga and associated substances are ground in cow urine. Gayī instead explains that parilehī is treated with a paste of pippalī, kṛmighna and vacā ground in cow urine, but the commentary states that a textual reading supporting this explanation is unavailable. Another reading prescribes neem leaves and anointing when the affected part has been sprinkled with urine. The commentary further states that cow urine is four times the other material and identifies the madhura group with the kākolyādi group.

Key terms

snehAdikrama (snehādikrama)
A therapeutic sequence beginning with oleation, understood by the commentary to include procedures such as emesis.
asRugvimokShaNa (asṛgvimokṣaṇa)
The historical procedure of removing blood.
catuHsneha (catuḥsneha)
The four fatty substances used together in the preparation: ghee, oil, animal fat and marrow.
kharama~jjarI (kharamañjarī)
A plant identified by the commentary as apāmārga.
avalgujA (avalgujā)
A plant identified by the commentary as bākucī.
madhuragaNa (madhuragaṇa)
The sweet-substance group, identified here with the kākolyādi group.

Adhikarana 3 (28-31) · Śloka 31

nīlīdalaṁ bhr̥ṅgarajō'rjunatvak piṇḍītakaṁ kr̥ṣṇamayōrajaśca | bījōdbhavaṁ sāhacaraṁ ca puṣpaṁ pathyākṣadhātrīsahitaṁ vicūrṇya ||28|| ēkīkr̥taṁ sarvamidaṁ pramāya paṅkēna tulyaṁ nalinībhavēna | saṁyōjya pakṣaṁ kalaśē nidhāya lauhē ghaṭē sadmani sāpidhānē ||29|| anēna tailaṁ vipacēdvimiśraṁ rasēna bhr̥ṅgatriphalābha vēna | āsannapākē ca parīkṣaṇārthaṁ patraṁ balākābhavamākṣipēcca ||30|| bhavēdyadā tadbhramarāṅganīlaṁ tadā vipakvaṁ vinidhāya pātrē | kr̥ṣṇāyasē māsamavasthitaṁ tadabhyaṅgayōgāt palitāni hanyāt ||31||

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नीलीदलं भृङ्गरजोऽर्जुनत्वक् पिण्डीतकं कृष्णमयोरजश्च | बीजोद्भवं साहचरं च पुष्पं पथ्याक्षधात्रीसहितं विचूर्ण्य ||२८|| एकीकृतं सर्वमिदं प्रमाय पङ्केन तुल्यं नलिनीभवेन | संयोज्य पक्षं कलशे निधाय लौहे घटे सद्मनि सापिधाने ||२९|| अनेन तैलं विपचेद्विमिश्रं रसेन भृङ्गत्रिफलाभ वेन | आसन्नपाके च परीक्षणार्थं पत्रं बलाकाभवमाक्षिपेच्च ||३०|| भवेद्यदा तद्भ्रमराङ्गनीलं तदा विपक्वं विनिधाय पात्रे | कृष्णायसे मासमवस्थितं तदभ्यङ्गयोगात् पलितानि हन्यात् ||३१||

Meaning of the śloka

Leaves of nīlī, bhṛṅgarāja, arjuna bark, dark piṇḍītaka, iron rust, and flowers of bījaka and sahacara are powdered together with pathyā, akṣa and dhātrī. After measuring, all are combined with an equal amount of mud from a lotus pond, placed in a covered iron vessel and kept indoors for a fortnight. Oil is then cooked with this material and with the juices of bhṛṅgarāja and triphalā. Near completion, a crane feather is added as a test. When it becomes dark blue like the body of a bee, the preparation is considered cooked; it is placed in a black-iron vessel for a month. The text states that applying this oil removes grey hair.

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palitē nīlītailamāha- nīlīdalamityādi| nīlī nīlāñjanikā śāradaphalā, ‘śrīphalī’ iti lōkē| bhr̥ṅgarājō mārkavaḥ| piṇḍītakaṁ kr̥ṣṇaṁ, kr̥ṣṇapuṣpō madanaḥ| bījōdbhavaṁ sāhacaraṁ ca puṣpaṁ bījakasahacarayōḥ puṣpam; anyē tu bījōdbhavamityāhuḥ, asmin yōgē kēcit sāhacaraṁ śyāmāpuṣpaṁ iti vadanti| ēkīkr̥taṁ sarvamidaṁ pramāyēti adaḥ ētat, pramāya tōlayitvā, nalinībhavēna paṅkēna tulyaṁ padmatalakardamēna sahētyarthaḥ| saṁyōjya mēlayitvā| sadmani gr̥hē| sāpidhānē suṣṭhu āvr̥tē sajhampanē kalaśē iti jñēyam| anēnētyādi| pakṣāduddhr̥tyānēna tailaṁ vipacēt| snēhacaturthāṁśō bhēṣajakalkaḥ, snēhāccaturguṇō drava iti nyāyaḥ svayamēvōhyaḥ| āsannapākē cētyādi| tāvat kālaṁ pācayēd yāvadēva balākāpakṣaṁ nīlaṁ bhavatīti; ētēna punaḥ punardravaṁ nikṣipya pacēdityuktaṁ bhavati||28-31||

Meaning of the commentary

Introducing nīlī oil for palita, the commentary identifies nīlī as nīlāñjanikā or śāradaphalā, locally called śrīphalī; bhṛṅgarāja as mārkava; and dark piṇḍītaka as the dark-flowered madana. It reads bījodbhava and sahacara as the flowers of bījaka and sahacara. Others interpret bījodbhava differently, while some say the sahacara in this formula is the dark-flowered variety. Pramāya means after weighing, and nalinībhava paṅka is mud from the bed of a lotus pond. The mixture is to be kept in a well-covered vessel indoors. After a fortnight it is removed and used to cook the oil. The commentary infers the usual ratio of medicinal paste as one-quarter of the fat and liquid as four times the fat. Cooking continues until the crane feather becomes blue, with liquid added repeatedly during the process.

Key terms

nIlI (nīlī)
A colouring plant identified in the commentary as nīlāñjanikā or śāradaphalā.
bhRu~ggarAja (bhṛṅgarāja)
A plant identified by the commentary as mārkava and used in the oil and its liquid component.
nalinIbhava pa~gka (nalinībhava paṅka)
Mud taken from the bed of a lotus pond.
balAkApatra (balākāpatra)
A crane feather used as the stated indicator of completion when it turns blue.
palita
Greying or whiteness of the hair addressed by this preparation.
triphalA (triphalā)
The three fruits represented here by pathyā, akṣa and dhātrī.

Adhikarana 4 (32-37) · Śloka 37

sairīyajambvarjunakāśmarījaṁ puṣpaṁ tilānmārkavacūtabījē | punarnavē kardamakaṇṭakāryau kāsīsapiṇḍītakabījasāram ||32|| phalatrayaṁ lōharajō'ñjanaṁ ca yaṣṭyāhvayaṁ nīrajasārivē ca | piṣṭvā'tha sarvaṁ saha mōdayantyā sārāmbhasā bījakasambhavēna ||33|| sārāmbhasaḥ saptabhirēva paścāt prasthaiḥ samālōḍya daśāhaguptam | lauhē supātrē vinidhāya tailamakṣōdbhavaṁ tacca pacēt prayatnāt ||34|| pakvaṁ ca lauhē'bhinavē nidhāya nasyaṁ vidadhyāt pariśuddhakāyaḥ | abhyaṅgayōgaiśca niyujyamānaṁ bhuñjīta māṣān kr̥śarāmathō vā ||35|| māsōpariṣṭāddhanakuñcitāgrāḥ kēśā bhavanti bhramarāñjanābhāḥ | kēśāstathā'nyē khalatau bhavēyurjarā na cainaṁ sahasā'bhyupaiti ||36|| balaṁ paraṁ sambhavatīndriyāṇāṁ bhavēcca vaktraṁ valibhirvimuktam | nākāminē'narthini nākr̥tāya naivārayē tailamidaṁ pradēyam ||37||

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सैरीयजम्ब्वर्जुनकाश्मरीजं पुष्पं तिलान्मार्कवचूतबीजे | पुनर्नवे कर्दमकण्टकार्यौ कासीसपिण्डीतकबीजसारम् ||३२|| फलत्रयं लोहरजोऽञ्जनं च यष्ट्याह्वयं नीरजसारिवे च | पिष्ट्वाऽथ सर्वं सह मोदयन्त्या साराम्भसा बीजकसम्भवेन ||३३|| साराम्भसः सप्तभिरेव पश्चात् प्रस्थैः समालोड्य दशाहगुप्तम् | लौहे सुपात्रे विनिधाय तैलमक्षोद्भवं तच्च पचेत् प्रयत्नात् ||३४|| पक्वं च लौहेऽभिनवे निधाय नस्यं विदध्यात् परिशुद्धकायः | अभ्यङ्गयोगैश्च नियुज्यमानं भुञ्जीत माषान् कृशरामथो वा ||३५|| मासोपरिष्टाद्धनकुञ्चिताग्राः केशा भवन्ति भ्रमराञ्जनाभाः | केशास्तथाऽन्ये खलतौ भवेयुर्जरा न चैनं सहसाऽभ्युपैति ||३६|| बलं परं सम्भवतीन्द्रियाणां भवेच्च वक्त्रं वलिभिर्विमुक्तम् | नाकामिनेऽनर्थिनि नाकृताय नैवारये तैलमिदं प्रदेयम् ||३७||

Meaning of the śloka

Flowers of sairīyaka, jambū, arjuna, and kāśmarī; sesame; seeds of mārkava and cūta; the two varieties of punarnavā; kardama and kaṇṭakārī; kāsīsa, piṇḍītaka, and bījasāra; triphalā, iron powder, añjana, yaṣṭyāhva, nīraja, and sārivā are ground together with modayantī in an extract prepared from bījaka heartwood. After mixing this with seven prasthas of that extract and keeping it protected for ten days in a suitable iron vessel, akṣodbhava oil is carefully cooked with it. The prepared oil is then placed in a new iron vessel. After bodily purification, it is prescribed as a nasal application and for massage, while the person eats māṣa or kṛśarā. The text states that after a month the hair becomes dense, curled at the ends, and dark like a bee or collyrium; hair may also grow where there is baldness, premature ageing does not quickly approach, the senses gain exceptional strength, and the face becomes free of wrinkles. It says this oil should not be given to one who lacks desire for it, seeks no benefit, is ungrateful, or is hostile.

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sairīyakādīnāṁ puṣpāṇi| sairīyakaḥ kaṇṭasēlīyākaḥ, mārkavacūtayōrbījē, mārkavō bhr̥ṅgarājaḥ| cūta āmraḥ| punarnavē dvē śuklalōhitē| kardamaḥ padminīmūlapaṅkaḥ| piṇḍītakō madanakaḥ, tasya yatphalaṁ pāṇḍuravarṇaṁ bhavati tadiha grāhyam| bījasāraṁ asanasāram| añjanaṁ nīlavarṇaṁ rasāñjanaṁ, anyē srōtō'ñjanamāhuḥ| nīrajaṁ nīlōtpalam| piṣṭvā sarvaṁ karṣapramāṇamityarthaḥ| mōdayantī mallikēti lōkē khyātā| sārāmbhasā bījakasambhavēna bījakasārōdakēna| tailamakṣōdbhavaṁ bibhītakatailaṁ, tadāḍhakapramāṇaṁ pacēditi| lauhapātrē nidhāya sthāpayēt, ‘māsamātram’ iti śēṣaḥ| ēṣa palitē khalatau ca yōgaḥ; valiḥ tvaksaṅkōcaḥ, anarthini atātparyārthaparē, akr̥tāya kr̥taghnāya||32-37||

Meaning of the commentary

The commentary specifies that the flowers of sairīyaka and the other named plants are intended, identifying sairīyaka as kaṇṭaselīyaka, mārkava as bhṛṅgarāja, and cūta as mango. Both the white and red varieties of punarnavā are included. Kardama is mud from the root area of a lotus plant. Piṇḍītaka is madanaka, and its pale-coloured fruit is selected here; bījasāra means the heartwood of asana. Añjana is interpreted as blue rasāñjana, although some authorities say it is srotoñjana. Nīraja is blue lotus. Each substance to be ground is understood to be one karṣa. Modayantī is the plant popularly known as mallikā, and the liquid from bījaka is an extract of its heartwood. Akṣodbhava oil is identified as bibhītaka oil, in a quantity of one āḍhaka. After cooking, it is to be stored in an iron vessel for an understood period of one month. The formulation is presented for palita and khalati; vali means contraction or wrinkling of the skin. The commentary interprets anarthin as one without serious interest in the intended benefit and akṛta as an ungrateful person.

Key terms

akShodbhava taila (akṣodbhava taila)
Oil identified by the commentary as bibhītaka oil.
bIjasAra (bījasāra)
Heartwood, here explained as the heartwood of asana or bījaka.
palita
Premature greying of the hair in the stated application of the formulation.
khalati
Baldness or loss of hair in the stated application of the formulation.
nasya
Administration through the nose, prescribed here for the prepared oil.

Adhikarana 5 (38-42) · Śloka 42

lākṣā rōdhraṁ dvē haridrē śilālē kuṣṭhaṁ nāgaṁ gairikā varṇakāśca | mañjiṣṭhōgrā syāt surāṣṭrōdbhavā ca pattaṅgaṁ vai rōcanā cāñjanaṁ ca ||38|| hēmāṅgatvak pāṇḍupatraṁ vaṭasya kālīyaṁ syāt padmakaṁ padmamadhyam | raktaṁ śvētaṁ candanaṁ pāradaṁ ca kākōlyādiḥ kṣīrapiṣṭaśca vargaḥ ||39|| mēdō majjā sikthakaṁ gōghr̥taṁ ca dugdhaṁ kvāthaḥ kṣīriṇāṁ ca drumāṇām | ētat sarvaṁ pakvamaikadhyatastu vaktrābhyaṅgē sarpiruktaṁ pradhānam ||40|| hanyād vyaṅgaṁ nīlikāṁ cātivr̥ddhāṁ vaktrē jātāḥ sphōṭikāścāpi kāścit | padmākāraṁ nirvalīkaṁ ca vaktraṁ kuryādētat pīnagaṇḍaṁ manōjñam ||41|| rājñāmētadyōṣitāṁ cāpi nityaṁ kuryādvaidyastatsamānāṁ nr̥ṇāṁ ca | kuṣṭhaghnaṁ vai sarpirētat pradhānaṁ yēṣāṁ pādē santi vaipādikāśca ||42||

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लाक्षा रोध्रं द्वे हरिद्रे शिलाले कुष्ठं नागं गैरिका वर्णकाश्च | मञ्जिष्ठोग्रा स्यात् सुराष्ट्रोद्भवा च पत्तङ्गं वै रोचना चाञ्जनं च ||३८|| हेमाङ्गत्वक् पाण्डुपत्रं वटस्य कालीयं स्यात् पद्मकं पद्ममध्यम् | रक्तं श्वेतं चन्दनं पारदं च काकोल्यादिः क्षीरपिष्टश्च वर्गः ||३९|| मेदो मज्जा सिक्थकं गोघृतं च दुग्धं क्वाथः क्षीरिणां च द्रुमाणाम् | एतत् सर्वं पक्वमैकध्यतस्तु वक्त्राभ्यङ्गे सर्पिरुक्तं प्रधानम् ||४०|| हन्याद् व्यङ्गं नीलिकां चातिवृद्धां वक्त्रे जाताः स्फोटिकाश्चापि काश्चित् | पद्माकारं निर्वलीकं च वक्त्रं कुर्यादेतत् पीनगण्डं मनोज्ञम् ||४१|| राज्ञामेतद्योषितां चापि नित्यं कुर्याद्वैद्यस्तत्समानां नृणां च | कुष्ठघ्नं वै सर्पिरेतत् प्रधानं येषां पादे सन्ति वैपादिकाश्च ||४२||

Meaning of the śloka

Lākṣā, rodhra, the two kinds of haridrā, śilāla, kuṣṭha, nāga, gairika, and varṇaka; mañjiṣṭhā, ugrā, the substance originating in Surāṣṭra, pattaṅga, rocanā, and añjana; the bark of hemāṅga, the pale leaf of the banyan, kālīya, padmaka, the central part of the lotus, red and white sandalwood, pārada, and the group beginning with kākolī are ground with milk. Fat, marrow, beeswax, cow ghee, milk, and a decoction of latex-bearing trees are then cooked together with these. The resulting medicated ghee is described as foremost for application to the face. The text states that it removes vyaṅga, pronounced nīlikā, and certain eruptions arising on the face, and makes the face lotus-like, free of wrinkles, full-cheeked, and pleasing. It says a physician should apply it regularly for kings, women, and comparable men. The ghee is also described as foremost against kuṣṭha and for those having vaipādikā on the feet.

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lākṣāmityādi| valiḥ tvaksaṅkōcaḥ||38-42||

Meaning of the commentary

The brief commentary introduces the formulation beginning with lākṣā and explains vali as contraction or wrinkling of the skin. It supplies no further interpretation of the ingredients, preparation, conditions, or stated effects.

Key terms

vaktrAbhya~gga (vaktrābhyaṅga)
Application or anointing of the prepared substance on the face.
vya~gga (vyaṅga)
A facial discoloration named by the passage.
nIlikA (nīlikā)
A pronounced dark or bluish facial discoloration named separately in the passage.
vali
A wrinkle, explained by the commentary as contraction of the skin.
vaipAdikA (vaipādikā)
A disorder located on the feet, named as an application of the preparation.

Adhikarana 6 (43) · Śloka 43

harītakīcūrṇamariṣṭapatraṁ cūtatvacaṁ dāḍimapuṣpavr̥ntam | patraṁ ca dadyānmadayantikāyā lēpō'ṅgarāgō naradēvayōgyaḥ ||43||

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हरीतकीचूर्णमरिष्टपत्रं चूतत्वचं दाडिमपुष्पवृन्तम् | पत्रं च दद्यान्मदयन्तिकाया लेपोऽङ्गरागो नरदेवयोग्यः ||४३||

Meaning of the śloka

The powders or plant materials named are haritaki, arishta leaves, mango bark, the stalk of a pomegranate flower, and leaves of madayantika. The passage describes their paste as a cosmetic application suitable for a king.

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harītakītyādi| ariṣṭapatraṁ nimbapatraṁ, phēnilavr̥kṣapatraṁ vā| cūtatvak āmratvak| madayantikā ‘mēndī’ iti lōkē, yasyāḥ piṣṭaiḥ patrairnakhānāṁ rāgaṁ striya utpādayanti||43||

Meaning of the commentary

The commentary explains arishta leaves as neem leaves, while preserving an alternative identification as leaves of the phenila tree. Cuta bark means mango bark. Madayantika is identified by the common name mendi; the commentary says that women use its ground leaves to impart colour to their nails.

Key terms

harItakI (harītakī)
Haritaki, one of the plant materials named for the paste.
ariShTapatra (ariṣṭa-patra)
Arishta leaves, interpreted as neem leaves or, alternatively, leaves of the phenila tree.
cUtatvak (cūta-tvak)
Mango bark.
madayantikA (madayantikā)
The plant called mendi in the commentary, whose ground leaves are used to colour the nails.
a~ggarAga (aṅgarāga)
A cosmetic paste or application for the body.

Adhikarana puṣpikā · Śloka 25

iti suśrutasaṁhitāyāṁ cikitsāsthānē miśrakacikitsitaṁ nāma pañcaviṁśō'dhyāyaḥ ||25||

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इति सुश्रुतसंहितायां चिकित्सास्थाने मिश्रकचिकित्सितं नाम पञ्चविंशोऽध्यायः ||२५||

Meaning of the śloka

Thus ends the twenty-fifth chapter of the Cikitsasthana in the Sushruta Samhita, entitled Mishraka-cikitsita, the chapter on mixed treatments.

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iti śrīḍalha(hla)ṇaviracitāyāṁ nibandhasaṅgrahākhyāyāṁ suśrutavyākhyāyāṁ cikitsāsthānē pañcaviṁśatitamō'dhyāyaḥ||25||

Meaning of the commentary

Thus ends the twenty-fifth chapter of the Cikitsasthana in the Nibandhasangraha commentary on Sushruta, composed by Shri Dalhana. The supplied source preserves a spelling-order variant in the commentator's name as Dalha(hla)na.

Key terms

mishrakacikitsita (miśraka-cikitsita)
The chapter title, concerning mixed or miscellaneous treatments.
cikitsAsthAna (Cikitsāsthāna)
The section of the Sushruta Samhita devoted to treatment.
nibandhasa~ggraha (Nibandhasaṅgraha)
Dalhana's commentary on the Sushruta Samhita.