The commentary explains that this rasāyana is called Nivṛttasantāpīya because it is composed with the expression nivṛttasantāpa as its subject. The suffix -īya indicates a treatise composed with reference to that subject.
Key terms
nivRuttasantApIya (nivṛttasantāpīya)
The title of this rasāyana chapter, formed with reference to the cessation of distress or affliction.
rasAyana (rasāyana)
The rejuvenative discipline that forms the subject of the chapter.
dhanvantari (Dhanvantari)
The revered authority to whom the teaching is attributed.
Just as the deities in heaven rejoice after their distress has ceased, so, according to the passage, human beings on earth rejoice after obtaining these medicinal plants.
To establish the value of the mahauṣadhi rasāyana, the commentator says that the verse praises the medicines by stating their general result. Nivṛttasantāpa is explained as freedom from bodily and mental suffering because disease has ceased. Modante means that they rejoice, and this indicates happiness of mind. Divi means in heaven.
Key terms
nivRuttasantApa (nivṛttasantāpa)
One whose distress has ceased; the commentary relates this to freedom from bodily and mental suffering after disease has ended.
modante
They rejoice; interpreted by the commentary as indicating happiness of mind.
mahauShadhirasAyana (mahauṣadhi-rasāyana)
The rasāyana involving the great medicinal plants praised in this passage.
The passage says that seven kinds of people should not undertake rasāyana: a person lacking self-governance, an indolent person, one without resources, one who is negligent, one given to harmful habits, one who acts wrongly, and one who disparages medicines. It then says that rasāyana does not succeed for seven corresponding reasons: lack of knowledge, failure to begin, instability of mind, poverty, lack of independence or control over one's circumstances, unrighteous conduct, and inability to obtain the medicine.
The commentator explains anātmavān as a person of poor character, inclined to wrong conduct and of confused understanding. Pramādī means habitually negligent or inattentive. Vyasanī is one who has vices such as gambling, alcohol use, or association with courtesans. The seven causes beginning with ignorance are linked, as appropriate, to the seven kinds of people for whom rasāyana should not be employed. The commentary explicitly links ignorance with anātmavān and explains that poverty, indolence, failure to begin, and an unsettled mind prevent engagement; comparable non-engagement is to be inferred for the negligent, the person with vices, the wrongdoer, and the others.
Key terms
anAtmavAn (anātmavān)
A person lacking self-governance or sound disposition, glossed as inclined to wrong conduct and confused understanding.
pramAdI (pramādī)
A habitually negligent or inattentive person.
vyasanI (vyasanī)
A person given to the kinds of harmful habits or vices named by the commentator.
bheShajApamAnI (bheṣajāpamānī)
One who disparages or disrespects medicines.
anAyattatva (anāyattatva)
Lack of independence, control, or the necessary command over one's circumstances.
The passage names eighteen mahauṣadhis said to possess potency comparable to Soma: Ajagarī, Śvetakāpotī, Kṛṣṇakāpotī, Gonasī, Vārāhī, Kanyā, Chatrā, Atichatrā, Kareṇu, Ajā, Cakrakā, Ādityaparṇī, Brahmasuvarcalā, Śrāvaṇī, Mahāśrāvaṇī, Golomī, Ajalomī, and Mahāvegavatī. It states that their procedures, benedictions, and praises are described in the authoritative teaching as for Soma. It then gives distinct historical directions for their use: a single kuḍava of latex or juice from those that yield it; three stem pieces, each of pradeśinī measure, from root-bearing plants without latex; the whole Śvetakāpotī with root and leaves; a nail-inclusive handful of Gonasī, Ajagarī, and Kṛṣṇakāpotī, cut up, cooked in milk, strained, lightly treated with ghee, ritually consecrated, and taken once; Cakrakā liquid once; Brahmasuvarcalā for seven nights in a food preparation; and five palas of each remaining plant boiled in an āḍhaka of milk until one prastha remains, strained, and taken once. Diet and conduct are said to follow the Soma regimen, except that fresh butter is used for anointing; the remaining restrictions continue, including staying inside the prescribed secluded dwelling.
The commentary says that 'as with Soma' means that all procedures follow the Soma regimen except the adhvara rite. Āśīḥ includes benedictions and auspicious recitation, while stuti is praise of the promised result. A view attributed to Gayī instead understands kriyā as the procedure, āśīḥ as its result, and the praises as belonging to Soma itself; on that view, the wording in the authoritative tradition may also extend the adhvara rite used for Soma. Abhihuta means that a homa has been performed. A kuḍava of the plant liquid is explained as eight palas and is described as a large quantity. Pradeśinī indicates measurement in both length and breadth. For cooking in milk, the commentary cites a rule using eight times as much milk as the drug and four times as much water as milk, reducing it until the milk remains. Abhighārita means lightly smeared with ghee before ritual consecration. The main reading gives Cakrakā liquid once; Gayī reads 'Cakrakā pāyasa' and explains it as a pala of paste prepared with twice as much rice and milk, to be taken once. Bhakṣyakalpa means prepared in the manner of foods such as apūpa. Ānirgamāt means remaining in the concealed dwelling for the full period of residence.
Key terms
mahauShadhi (mahauṣadhi)
One of the eighteen 'great medicinal plants' traditionally said here to have potency comparable to Soma.
somasamavIrya (somasamavīrya)
Described as possessing potency equal or comparable to Soma.
kShIrakuDava (kṣīrakuḍava)
A kuḍava measure of the plant's latex or milky liquid; the commentary equates it with eight palas.
pradeshinIpramANa (pradeśinīpramāṇa)
A specified measure applied to the plant pieces in both length and breadth.
abhighArita (abhighārita)
Explained as lightly anointed or treated with ghee.
bhakShyakalpa (bhakṣyakalpa)
Preparation in the manner of an edible food, exemplified by apūpa and similar preparations.
AnirgamAt (ānirgamāt)
Until departure; interpreted as remaining in the concealed dwelling for the prescribed residence.
These substances are said, when used in the prescribed sequence, to make a person youthful, courageous like a lion, attractive, learned in recitation, and endowed with a lifespan of two thousand years. Adorned with armlets, earrings, a crown, divine garlands, sandal paste, and garments, that person is described as moving through the cloud-obstructed sky with wishes fulfilled. The passage says that the course followed by birds and rain-bearing clouds becomes the course of one perfected through these medicinal substances, while one perfected through Soma attains a still higher course.
The commentary introduces these verses as a statement of the traditionally claimed results. It glosses vikrānta as possessing valour and kānta as pleasing or attractive. The phrase 'in sequence' means according to the complete procedure prescribed in the śāstra. It explains aṅgadī as wearing armlets, kuṇḍalī as wearing earrings, maulī as wearing a crown, srak as a garland, ambara as clothing, and amoghasaṅkalpa as one whose desired intention succeeds. Nabhas means the sky, and ambudadurgama denotes a place difficult to traverse because of clouds. The final statement means that a person perfected through Soma is traditionally said to possess this exceptional mode of movement to a still higher degree.
Key terms
phalashruti (phalaśruti)
A statement of the results traditionally attributed to the preceding practice.
vikrAnta (vikrānta)
Glossed by the commentary as endowed with valour.
krameNa (krameṇa)
In the prescribed sequence, interpreted as following every step laid down in the śāstra.
amoghasa~gkalpa (amoghasaṅkalpa)
One whose desired intention is said to be successful.
auShadhisiddha (auṣadhi-siddha)
A person described as having attained perfection through the medicinal substances.
somasiddha (Soma-siddha)
A person traditionally described as perfected through Soma.
The passage sets out distinguishing features of a series of medicinal plants. Ajagarī is described as serpent-like, marked with tawny variegated circles, having five leaves, and measuring five aratnis. Śvetakāpotī is leafless, golden in appearance, about two finger-breadths at the root, serpent-shaped, and red at the tip. Gonasī arises from a root, has two leaves, is reddish with dark circular markings, measures two aratnis, resembles a gonasa serpent, bears latex, is hairy and soft, and has juice like sugarcane juice; Kṛṣṇakāpotī is said to have a similar form and taste. Vārāhī grows from a tuber, resembles a black serpent, has one leaf, is described as very potent, and shines like split añjana. Chatrā and Atichatrā are two tuber-born plants resembling Śvetakāpotī; they are said to repel rākṣasas and avert old age and death. Kanyā, also called Kāñcanakṣīrī, is a great tuber-born medicinal plant with twelve lustrous leaves resembling peacock feathers and golden-coloured latex. Kareṇu has abundant latex, an elephant-shaped tuber, and two leaves like those of hastikarṇapalāśa. Ajā is a latex-bearing shrub whose tuber resembles a goat's udder and whose colour is pale like a conch, kunda flower, or moon. Cakrakā is a white shrub with varied flowers, similar to Kākādanī, and is said to avert old age and death. Ādityaparṇinī arises from a root, has five soft leaves like deep-red cloth, and continually turns toward the sun. Brahmasuvarcalā is a divine, latex-bearing plant resembling a lotus; golden in appearance, it spreads along the edges of water. The great Śrāvaṇī is an aratni-high shrub with leaves two finger-breadths long, flowers like blue lotuses, fruits like añjana, a golden appearance, and milky sap; Śrāvaṇī is pale and otherwise bears the characteristics of Mahāśrāvaṇī. Golomī and Ajalomī are hairy, tuber-born plants with divided leaves arising from the root like those of Haṃsapādī, or are said to resemble Śaṅkhapuṣpī in every respect. Vegavatī resembles a cast-off snakeskin, moves vigorously even without wind, and appears when the rain clouds have passed.
The commentary defines an aratni as the hand-span measured from the elbow to a fist formed with the little finger extended. It explains that the two plants called Chatrā and Atichatrā have the form of Śvetakāpotikā, and that rakṣoghna means naturally destructive of rākṣasas. Kāñcanakṣīrī is so called because its latex is golden in colour. Kṣuparūpiṇī means shrub-like. The commentary also gives a second concise description of the aratni measure as extending to the closed fist. Vegavatī is said to move by its own force even in still air, and ambudakṣaya is interpreted as the autumn season.
Key terms
ajagarI (Ajagarī)
One of the medicinal plants described by serpent-like form, patterned markings, five leaves, and great length.
shvetakApotI (Śvetakāpotī)
A named plant described as leafless, golden, serpent-shaped, and red-tipped.
aratni
A traditional measure explained by the commentary with reference to the forearm and fist.
kA~jcanakShIrI (Kāñcanakṣīrī)
The plant Kanyā, named here for its golden-coloured latex.
AdityaparNinI (Ādityaparṇinī)
A five-leaved plant described as continually turning toward the sun.
vegavatI (Vegavatī)
A plant said to resemble cast-off snakeskin and to move vigorously even in still air.
The seven medicinal plants first described as serpent-like are always to be uprooted while reciting the stated mantra. The mantra invokes the austerity or power of Mahendra, Rāma, Kṛṣṇa, Brāhmaṇas, and cows, asking the plants to become pacified for an auspicious purpose. A discerning person should consecrate all of them with this mantra. The passage adds that Soma plants and plants regarded as comparable to Soma cannot be obtained by people who lack faith, are idle or ungrateful, or perform sinful acts.
The commentary explains uddharaṇa as uprooting. The mantra is used for protecting the medicinal plant and for obtaining the desired result. In the mantra, praśāmyadhvam means 'become pacified'; this pacification is requested for śiva, meaning welfare or auspiciousness, and vai conveys certainty. The phrase naivāsādayitum is glossed as 'cannot be attained or obtained.'
Key terms
uddharaNa (uddharaṇa)
Uprooting or extracting the medicinal plant.
mantra
The sacred formula prescribed for recitation when the plants are uprooted and consecrated.
abhimantrayet
One should ritually consecrate or address the plants with the mantra.
shivAya (śivāya)
For welfare or an auspicious purpose, as glossed by the commentary.
somAH somasamAH (somāḥ somasamāḥ)
Soma plants and medicinal plants regarded by the passage as comparable to Soma.
The passage says that the remainder of amṛta after it had been drunk by the gods, led by Brahmā, was deposited in the plants whose potency is said to equal Soma and also in Soma, the lord of plants.
The commentary identifies this as a Purāṇic account. It glosses nihitam as ‘placed or held,’ explains somavīryāsu as referring to plants possessing the potency of Soma, and interprets Soma here as the moon.
Key terms
amRuta (amṛta)
The divine nectar whose remainder is traditionally said to have been deposited in Soma-like plants and in Soma.
somavIryA (somavīrya)
Possessing a potency regarded in the passage as equal or related to that of Soma.
oShadhipati (oṣadhipati)
‘Lord of plants,’ an epithet applied here to Soma.
soma (Soma)
Interpreted by the commentary in this passage as the moon.
paurANikI shruti (paurāṇikī śruti)
A traditional account associated with Purāṇic narration.
देवसुन्दे ह्रदवरे तथा सिन्धौ महानदे ||३०||
दृश्यते च जलान्तेषु मेध्या ब्रह्मसुवर्चला |
आदित्यपर्णिनी ज्ञेया तथैव हिमसङ्क्षये ||३१||
दृश्यतेऽजगरी नित्यं गोनसी चाम्बुदागमे |
काश्मीरेषु सरो दिव्यं नाम्ना क्षुद्रकमानसम् ||३२||
करेणुस्तत्र कन्या च छत्रातिच्छत्रके तथा |
गोलोमी चाजलोमी च महती श्रावणी तथा ||३३||
वसन्ते कृष्णसर्पाख्या गोनसी च प्रदृश्यते |
कौशिकीं सरितं तीर्त्वा सञ्जयन्त्यास्तु पूर्वतः ||३४||
क्षितिप्रदेशो वल्मीकैराचितो योजनत्रयम् |
विज्ञेया तत्र कापोती श्वेता वल्मीकमूर्धसु ||३५||
मलये नलसेतौ च वेगवत्यौषधी ध्रुवा |
कार्तिक्यां पौर्णमास्यां च भक्षयेत्तामुपोषितः ||३६||
सोमवच्चात्र वर्तेत फलं तावच्च कीर्तितम् |
सर्वा विचेयास्त्वोषध्यः सोमाश्चाप्यर्बुदे गिरौ ||३७||
स शृङ्गैर्देवचरितैरम्बुदानीकभेदिभिः |
व्याप्तस्तीर्थैश्च विख्यातैः सिद्धर्षिसुरसेवितैः ||३८||
गुहाभिर्भीमरूपाभिः सिंहोन्नादितकुक्षिभिः |
गजालोडिततोयाभिरापगाभिः समन्ततः |
विविधैर्धातुभिश्चित्रैः सर्वत्रैवोपशोभितः ||३९||
नदीषु शैलेषु सरःसु चापि पुण्येष्वरण्येषु तथाऽऽश्रमेषु |
सर्वत्र सर्वाः परिमार्गितव्याः सर्वत्र भूमिर्हि वसूनि धत्ते ||४०||
Meaning of the śloka
The passage describes where and when several named mahauṣadhis are traditionally said to be found. Brahmasuvarcalā is seen near the waters of the excellent lake at Devasunda and the great Sindhu river. Ādityaparṇinī appears when the cold season ends, Ajagarī is said to be visible continually, and Gonasī at the arrival of the rains. At the divine Kṣudrakamānasa lake in Kashmir are Kareṇu, Kanyā, Chatrā, Atichatrā, Golomī, Ajalomī, and the great Śrāvaṇī; the plant called the black serpent, together with Gonasī, is seen in spring. East of Sañjayantī, after crossing the Kauśikī river, Śvetakāpotī is to be sought on the tops of anthills across a three-yojana tract. Vegavatī is said to occur at Malaya and Nalasetu and to be consumed while fasting on the full-moon day of Kārttika, with the regimen and stated result described for Soma. All these plants and the Somas are to be sought on Mount Arbuda, a mountain portrayed as having cloud-piercing peaks visited by divine beings, renowned sacred waters frequented by siddhas, sages, and gods, fearsome caves echoing with lions, rivers stirred by elephants, and varied mineral colours. The concluding instruction says to search for all of them in rivers, mountains, lakes, sacred forests, and hermitages, because the earth bears treasures everywhere.
The commentary says that this section specifies locations. It explains hrada as a particular kind of body of water and notes that Mahānada is a locally well-known name. The end of the cold season means spring, while the arrival of clouds means the rainy season. The plant called the black serpent is identified as Vārāhī. Vijñeyā is interpreted in the practical sense ‘to be followed or sought.’ The commentary then explains why all the plants should be sought on Mount Arbuda: the mountain has the characteristics just listed. Ambudānīka means a mass of clouds, and dhātus are mineral substances such as gairika. The mountain is further characterized by formidable caves resounding with lions and by rivers whose waters are disturbed by elephants. Finally, hi introduces the reason: the earth holds treasures in every region.
Key terms
brahmasuvarcalA (Brahmasuvarcalā)
A named mahauṣadhi traditionally located near the waters at Devasunda and the Sindhu.
himasa~gkShaya (himasaṅkṣaya)
The end of the cold season, explained by the commentary as spring.
ambudAgama (ambudāgama)
The arrival of clouds, explained as the rainy season.
kShudrakamAnasa (Kṣudrakamānasa)
The divine lake in Kashmir named as a location for several plants.
kRuShNasarpAkhyA (kṛṣṇasarpākhyā)
‘Called the black serpent,’ identified by the commentary as Vārāhī.
vegavatI (Vegavatī)
A named plant said to occur at Malaya and Nalasetu.
arbuda (Arbuda)
The mountain on which all the listed plants and Soma varieties are said to be sought.
dhAtu (dhātu)
A mineral substance or mineral colour, exemplified in the commentary by gairika.
Thus ends the thirtieth chapter of the Cikitsāsthāna in the Nibandhasaṅgraha commentary on Suśruta composed by Śrī Dalhaṇa. The supplied commentary preserves the spelling-order variant Dalha(hla)ṇa in the commentator’s name.
Key terms
nivRuttasantApIya (nivṛttasantāpīya)
The title of the rasāyana chapter, referring to the cessation or removal of distress.
rasAyana (rasāyana)
The traditional subject named in the chapter title.
cikitsAsthAna (Cikitsāsthāna)
The treatment section of the Suśruta Saṃhitā.
nibandhasa~ggraha (Nibandhasaṅgraha)
The title of Dalhaṇa’s commentary on the Suśruta Saṃhitā.