12. pramēhapiḍakācikitsitam

Devanagari IAST (Roman)Telugu Tamil Malayalam Kannada Gujarati Bengali Gurmukhi

Adhikarana 1 (1-3) · Śloka 3

athātaḥ pramēhapiḍakācikitsitaṁ vyākhyāsyāmaḥ ||1|| yathōvāca bhagavān dhanvantariḥ ||2|| śarāvikādyā nava piḍakāḥ prāguktāḥ; tāḥ prāṇavatō'lpāstvaṅmāṁsaprāptā mr̥dvyō'lparujaḥ kṣiprapākabhēdinyaśca sādhyāḥ ||3||

View original

अथातः प्रमेहपिडकाचिकित्सितं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| शराविकाद्या नव पिडकाः प्रागुक्ताः; ताः प्राणवतोऽल्पास्त्वङ्मांसप्राप्ता मृद्व्योऽल्परुजः क्षिप्रपाकभेदिन्यश्च साध्याः ||३||

Meaning of the śloka

Now the treatment of prameha-piḍakā will be explained, as taught by Bhagavān Dhanvantari. The nine piḍakās beginning with Śarāvikā have already been described. They are curable when the affected person retains vitality, the lesions are few, confined to the skin and flesh, soft, only mildly painful, and quickly mature and open.

🔊 Audio coming soon

Hide commentary

ētāḥ śarāvikādyāḥ pramēhapiḍakāḥ pramēhaṁ vinā'pi bhavanti; uktaṁ ca- “vinā pramēhamapyētā jāyantē duṣṭamēdasaḥ” (ca. sū. 17) iti, yadyapyēvaṁ tathā'pi pramēhānantarakālajātānāṁ pramēhaṁ vinā'pi jātānāṁ caikamiha cikitsitamāsāṁ, tulyadōṣadūṣyatvāt||1-3||

Meaning of the commentary

The commentator states that the prameha-piḍakās beginning with Śarāvikā may also occur without prameha, citing another text which says that they arise in a person whose medas is vitiated even in the absence of prameha. Nevertheless, the same treatment is taught here for lesions arising after prameha and for those arising without it because their doṣa and dūṣya factors are alike.

Key terms

prameha-piḍakā: The group of lesions discussed in this chapter, whether associated with prameha or arising independently under comparable doṣa-dūṣya conditions.
Śarāvikā (śarāvikā): The first named type in the previously described group of nine piḍakās.
doṣa-dūṣya: The causative bodily factors and the tissues or substances affected by them, said here to be alike in both presentations.
sādhya: Considered amenable to treatment when the listed favorable features are present.

Adhikarana 2 (4) · Śloka 4

tābhirupadrutaṁ pramēhiṇamupacarēt | tatra pūrvarūpēṣvapatarpaṇaṁ vanaspatikaṣāyaṁ bastamūtraṁ cōpadiśēt; ēvamakurvatastasya madhurāhārasya mūtraṁ svēdaḥ ślēṣmā ca madhurībhavati pramēhaścābhivyaktō bhavati, tatrōbhayataḥ saṁśōdhanamāsēvēta; ēvamakurvatastasya dōṣāḥ pravr̥ddhā māṁsaśōṇitē pradūṣya śōphaṁ janayantyupadravān vā kāṁścit, tatrōktaḥ pratīkāraḥ sirāmōkṣaśca; ēvamakurvatastasya śōphō vr̥ddhō'timātraṁ rujō vidāhamāpadyatē, tatra śastrapraṇidhānamuktaṁ vraṇakriyōpasēvā ca; ēvamakurvatastasya pūyō'bhyantaramavadāryōtsaṅgaṁ mahāntamavakāśaṁ kr̥tvā pravr̥ddhō bhavatyasādhyaḥ; tasmādādita ēva pramēhiṇamupakramēt ||4||

View original

ताभिरुपद्रुतं प्रमेहिणमुपचरेत् | तत्र पूर्वरूपेष्वपतर्पणं वनस्पतिकषायं बस्तमूत्रं चोपदिशेत्; एवमकुर्वतस्तस्य मधुराहारस्य मूत्रं स्वेदः श्लेष्मा च मधुरीभवति प्रमेहश्चाभिव्यक्तो भवति, तत्रोभयतः संशोधनमासेवेत; एवमकुर्वतस्तस्य दोषाः प्रवृद्धा मांसशोणिते प्रदूष्य शोफं जनयन्त्युपद्रवान् वा कांश्चित्, तत्रोक्तः प्रतीकारः सिरामोक्षश्च; एवमकुर्वतस्तस्य शोफो वृद्धोऽतिमात्रं रुजो विदाहमापद्यते, तत्र शस्त्रप्रणिधानमुक्तं व्रणक्रियोपसेवा च; एवमकुर्वतस्तस्य पूयोऽभ्यन्तरमवदार्योत्सङ्गं महान्तमवकाशं कृत्वा प्रवृद्धो भवत्यसाध्यः; तस्मादादित एव प्रमेहिणमुपक्रमेत् ||४||

Meaning of the śloka

A person with prameha afflicted by these piḍakās should be treated. At the stage of preliminary signs, the text prescribes apatarpaṇa, a decoction of trees, and goat urine. If this is not done while the person continues taking sweet food, the urine, sweat, and mucus become sweet and prameha becomes manifest; then cleansing in both directions is advised. If that is not done, the increased doṣas vitiate flesh and blood and produce swelling or other complications; the previously taught measures and venesection are then advised. If still untreated, the swelling greatly increases, becomes very painful, and undergoes inflammatory suppuration; the text then directs surgical intervention and wound treatment. If this too is not done, pus dissects inward, creates a large cavity or sinus-like space, and the condition advances to become incurable. Therefore, the text urges treatment of the person with prameha from the outset.

🔊 Audio coming soon

Hide commentary

tābhirityādi| “piḍakānāṁ pūrvarūpaṁ pramēhā” iti tantrāntarōktatvāt piḍakācikitsitē'pi pramēhacikitsitamuktam, athavā pramēhacikitsitēnaiva piḍakōpaśamō bhavatīti| tatrētyādi| apatarpaṇamupavāsādi| vanaspatayō vaṭādayaḥ, bastaśchāgaḥ| ēvamityādi ēvamakurvatastasya hīnaprathamakarmaguṇasya madhurāhārasya mūtrādayō madhurībhavanti| ubhayataḥ saṁśōdhanamiti vamanaṁ virēcanaṁ ca| ēvamityādi ēvamakurvatastasya hīnadvitīyakarmaguṇasya, tatrōktaḥ pratīkāraḥ tatra śōphē uktaḥ, pratīkāraḥ sūtrasthānē dvivraṇīyē ca, sa punarapatarpaṇādirēkādaśavidhō virēkāntaḥ| sirāmōkṣaścēti na jalaukāpātanamadhaḥkāyasya piḍakādhiṣṭhānasyātivipulatvāt| atra śōphapratipādanēna tadanantarabhāvinī pramēhapiḍakā'pi pratipāditā| ēvamityādi|- ēvamakurvatastasya hīnatr̥tīyakarmaguṇasya śastrapraṇidhānaṁ chēdyabhēdyādinā, vraṇakriyōpasēvā cēti ṣaṣṭivraṇōpakramāṇāṁ ca yathāsvamupasēvanamityatītāvēkṣaṇam| atra śōphasya vidagdhasya yāpyatvēnāsādhyatvam| ēvamityādi|- ēvamakurvatastasya hīnacaturthakarmaguṇasya nātisakalōpadravasyānatimahāśayōtsaṅgādau vraṇasya śilājatvādyanabhyāsē tu prayatnādyatiśayādyāpyatvēnāsādhyavattvam| śilājatvādyabhyāsē tu hīnapañcakarmaguṇasya anupakramyatvādasādhyatamatvam| utsaṅga iva utsaṅgaḥ, vraṇāśayē hi cirakālapūyāvasthānēnāvadāritamantaḥpradēśāntaraṁ nimnamutsaṅgatulyatvāt ‘utsaṅga’ ityucyatē, ut ūrdhvaṁ pūyasya saṅga utsaṅga, ityanyē| tasmādityādi ādita iti lyablōpē pañcamī; tasmādādyaṁ pūrvarūpamēva vīkṣya pramēhiṇamupakramētētyarthaḥ||4||

Meaning of the commentary

Because another treatise calls prameha a preliminary sign of the piḍakās, the commentator explains why treatment of prameha is included in a chapter on piḍakā; alternatively, treating prameha itself may calm the lesions. Apatarpaṇa includes fasting and related reducing measures; vanaspati refers to trees such as vaṭa, and basta means goat. Failure at the first stage, together with sweet food, leads to sweetness of urine and the other named secretions. Cleansing in both directions means emesis and purgation. Failure at the second stage is followed by swelling, for which the measures described elsewhere are recalled as an elevenfold sequence from apatarpaṇa through purgation, together with venesection; the commentator excludes leech application here because lesions of the lower body may occupy a very broad area. Mention of swelling also implies the ensuing prameha-piḍakā. Failure at the third stage leads to cutting, opening, or comparable surgical action and the appropriate measures among the sixty wound treatments. A suppurated swelling is described as difficult to manage and incurable in prognosis. The next explanation distinguishes a wound that may resemble an incurable condition yet remain manageable with exceptional effort when complications and the internal cavity are not extensive and measures such as śilājatu have not been used, from the most incurable stage after further failure, when treatment is no longer undertaken. Utsaṅga is explained either as an internal depressed space produced by long-retained pus dissecting the wound cavity, resembling an overhang, or, according to others, as upward retention of pus. Grammatically, āditaḥ conveys that treatment should begin as soon as the preliminary signs are seen.

Key terms

apatarpaṇa: Reducing treatment, explained here as fasting and related measures.
ubhayataḥ saṃśodhana: Cleansing in both directions, explicitly interpreted as emesis and purgation.
sirāmokṣa: Venesection prescribed at the stage of swelling in the historical treatment sequence.
vidāha: The inflammatory or suppurative transformation of an enlarged, very painful swelling.
utsaṅga: Interpreted either as a pus-dissected internal cavity resembling an overhang or, in another view, as upward retention of pus.

Adhikarana 3 (5) · Śloka 5

bhallātakabilvāmbupippalīmūlōdakīryāvarṣābhūpunarnavācitrakaśaṭīsnuhīvaruṇakapuṣkaradantīpathyā daśapalōnmitā yavakōlakulatthāṁśca prāsthikān saliladrōṇē niṣkvāthya caturbhāgāvaśiṣṭē'vatārya vacātrivr̥tkampillakabhārṅgīniculaśuṇṭhīgajapippalīviḍaṅgarōdhraśirīṣāṇāṁ bhāgairardhapalikairdhr̥taprasthaṁ vipācayēnmēhaśvayathukuṣṭhagulmōdarārśaḥplīhavidradhipiḍakānāṁ nāśanaṁ nāmnā dhānvantaram ||5||

View original

भल्लातकबिल्वाम्बुपिप्पलीमूलोदकीर्यावर्षाभूपुनर्नवाचित्रकशटीस्नुहीवरुणकपुष्करदन्तीपथ्या दशपलोन्मिता यवकोलकुलत्थांश्च प्रास्थिकान् सलिलद्रोणे निष्क्वाथ्य चतुर्भागावशिष्टेऽवतार्य वचात्रिवृत्कम्पिल्लकभार्ङ्गीनिचुलशुण्ठीगजपिप्पलीविडङ्गरोध्रशिरीषाणां भागैरर्धपलिकैर्धृतप्रस्थं विपाचयेन्मेहश्वयथुकुष्ठगुल्मोदरार्शःप्लीहविद्रधिपिडकानां नाशनं नाम्ना धान्वन्तरम् ||५||

Meaning of the śloka

The passage describes a preparation called Dhānvantara. Ten palas each of bhallātaka, bilva, ambu, pippalīmūla, udakīryā, varṣābhū or punarnavā, citraka, śaṭī, snuhī, varuṇaka, puṣkara, dantī, and pathyā, together with one prastha each of barley, kola, and kulattha, are decocted in one droṇa of water until one quarter remains. After straining, one prastha of ghee is cooked with half a pala each of vacā, trivṛt, kampillaka, bhārṅgī, nicula, dry ginger, gajapippalī, viḍaṅga, rodhra, and śirīṣa. The text attributes to this formulation the removal of meha, swelling, kuṣṭha, gulma, disorders of the abdomen, arśas, disorders of the spleen, vidradhi, and piḍakā.

🔊 Audio coming soon

Hide commentary

bhallātakētyādi| anārṣō'yaṁ yōgaḥ, jējjaṭācāryēṇa nōktatvāt; tasmānna paṭhanīyaḥ||5||

Meaning of the commentary

The commentator rejects this formulation as anārṣa, meaning that it is not regarded as belonging to the authoritative sage-derived text, because Ācārya Jejjaṭa did not include it. On that basis, the commentator says it should not be read as part of the accepted text.

Key terms

Dhānvantara (dhānvantara): The name assigned to the compound formulation in this passage.
anārṣa: Not accepted by the commentator as belonging to the authoritative sage-derived textual tradition.
niṣkvāthya: To be decocted, here until the liquid is reduced to one quarter.
vidradhi: One of the classical conditions for which the passage claims the formulation is useful; no modern equivalence is asserted.

Adhikarana 4 (6) · Śloka 6

durvirēcyā hi madhumēhinō bhavanti mēdō'bhivyāptaśarīratvāt, tasmāttīkṣṇamētēṣāṁ śōdhanaṁ kurvīta | piḍakāpīḍitāḥ sōpadravāḥ sarva ēva pramēhā mūtrādimādhuryē madhugandhasāmānyāt pāribhāṣikīṁ madhumēhākhyāṁ labhantē ||6||

View original

दुर्विरेच्या हि मधुमेहिनो भवन्ति मेदोऽभिव्याप्तशरीरत्वात्, तस्मात्तीक्ष्णमेतेषां शोधनं कुर्वीत | पिडकापीडिताः सोपद्रवाः सर्व एव प्रमेहा मूत्रादिमाधुर्ये मधुगन्धसामान्यात् पारिभाषिकीं मधुमेहाख्यां लभन्ते ||६||

Meaning of the śloka

The text says that persons with madhumeha are difficult to purge because medas pervades their bodies; it therefore advises strong cleansing for them. It further states that every type of prameha accompanied by piḍakās and complications conventionally receives the designation madhumeha when urine and the other named substances have sweetness and a honey-like odor in common.

🔊 Audio coming soon

Hide commentary

durvirēcyā ityādi||6||

Meaning of the commentary

The supplied commentary merely introduces the passage with the words ‘beginning with difficult to purge’ and gives no further explanation.

Key terms

madhumeha: A conventional designation applied here to complicated prameha sharing sweetness and honey-like odor in urine and related substances.
medas: A classical bodily tissue said in this passage to pervade the body and make purgation difficult.
tīkṣṇa śodhana: Strong cleansing advised by the historical text.
pāribhāṣikī ākhyā: A conventional or technical designation used under the stated conditions.

Adhikarana 5 (7) · Śloka 7

na caitān kathañcidapi svēdayēt, mēdōbahutvādētēṣāṁ viśīryatē dēhaḥ svēdēna ||7||

View original

न चैतान् कथञ्चिदपि स्वेदयेत्, मेदोबहुत्वादेतेषां विशीर्यते देहः स्वेदेन ||७||

Meaning of the śloka

These patients should never be subjected to svedana (sudation). Because of their abundance of medas, their bodies become disintegrated or severely weakened by sweating.

🔊 Audio coming soon

Hide commentary

na cētyādi| svēdanaṁ svēdāvacāraṇīyē pramēhiṇāṁ niṣiddhamapi mahādōṣatvapratipādanāya punarapi niṣiddham||7||

Meaning of the commentary

The commentator notes that svedana for persons with prameha has already been prohibited in the discussion of sudation. The prohibition is repeated here to emphasize the gravity of the harm attributed to it.

Key terms

svedana: A sudation or sweating intervention prohibited for the patients described here.
medas: The bodily tissue whose abundance is given as the reason sweating is harmful in this passage.
pramehin: A person affected by prameha; the term is retained without assigning a modern diagnosis.

Adhikarana 6 (8) · Śloka 8

rasāyanīnāṁ ca daurbalyānnōrdhvamuttiṣṭhanti pramēhiṇāṁ dōṣāḥ, tatō madhumēhināmadhaḥkāyē piḍakāḥ prādurbhavanti ||8||

View original

रसायनीनां च दौर्बल्यान्नोर्ध्वमुत्तिष्ठन्ति प्रमेहिणां दोषाः, ततो मधुमेहिनामधःकाये पिडकाः प्रादुर्भवन्ति ||८||

Meaning of the śloka

Because the rasāyanīs are weak, the doṣas in persons with prameha do not rise upward. Consequently, piḍakās appear in the lower part of the body in persons with madhumeha.

🔊 Audio coming soon

Hide commentary

kutaḥ punaradhōdēhē ēva piḍakāsambhava ityāha- rasāyanīnāṁ ca daurbalyādityādi| rasāyanīnāmityatrādiśabdō luptanirdiṣṭō draṣṭavyaḥ, tēna rasapittakaphaśōṇitavahānāṁ dhamanīnāmityarthaḥ| daurbalyāditi sarvaśarīragatasya sarvadravadhātōrapānavyanābhyāmadhō'nulōmyamānatvādrasādivahānāmapi dhamanīnāmadha ēva balavattvaṁ natūrdhvamityarthaḥ; ‘rasahāriṇīnāṁ’ iti kēcit paṭhanti||8||

Meaning of the commentary

To explain why piḍakās arise specifically in the lower body, the commentator says that an omitted word such as ‘and the others’ should be understood after rasāyanī. The expression therefore refers to the channels or vessels carrying rasa, pitta, kapha, and śoṇita. Their weakness is explained by saying that apāna and vyāna direct the fluid dhātus of the whole body downward, so the vessels carrying rasa and the other substances have strength below rather than above. Some authorities read rasahāriṇīnāṃ (‘those carrying rasa’) instead of rasāyanīnāṃ.

Key terms

rasāyanī: Interpreted here as vessels or channels carrying rasa and, by an understood extension, pitta, kapha, and śoṇita.
piḍakā: A lesion or eruption said here to manifest in the lower part of the body.
apāna-vyāna: Two movements or divisions of vāta invoked by the commentator to explain a downward direction of bodily fluids.
rasahāriṇī: A variant reading meaning structures that carry rasa.

Adhikarana 7 (9) · Śloka 9

apakvānāṁ tu piḍakānāṁ śōphavat pratīkāraḥ, pakvānāṁ vraṇavaditi; tailaṁ tu vraṇarōpaṇamēvādau kurvīta, āragvadhādikaṣāyamutsādanārthē, śālasārādikaṣāyaṁ pariṣēcanē, pippalyādikaṣāyaṁ pānabhōjanēṣu, pāṭhācitrakaśārṅgēṣṭākṣudrābr̥hatīsārivāsōmavalkasaptaparṇāragvadhakuṭajamūlacūrṇāni madhumiśrāṇi prāśnīyāt ||9||

View original

अपक्वानां तु पिडकानां शोफवत् प्रतीकारः, पक्वानां व्रणवदिति; तैलं तु व्रणरोपणमेवादौ कुर्वीत, आरग्वधादिकषायमुत्सादनार्थे, शालसारादिकषायं परिषेचने, पिप्पल्यादिकषायं पानभोजनेषु, पाठाचित्रकशार्ङ्गेष्टाक्षुद्राबृहतीसारिवासोमवल्कसप्तपर्णारग्वधकुटजमूलचूर्णानि मधुमिश्राणि प्राश्नीयात् ||९||

Meaning of the śloka

An unripe piḍakā is to be managed like a śopha, while a ripe one is to be managed like a wound. At the beginning of the wound-healing stage, the text directs the use of oil. It assigns a decoction of the āragvadhādi group for raising a depressed wound, a decoction of the śālasārādi group for irrigation, and a decoction of the pippalyādi group in drinks and foods. It also prescribes taking powders of pāṭhā, citraka, śārṅgeṣṭā, kṣudrā, bṛhatī, sārivā, somavalka, saptaparṇa, āragvadha, and kuṭaja root mixed with honey.

🔊 Audio coming soon

Hide commentary

apakvānāmityādi| vraṇarōpaṇamiti rōpaṇadravyasiddhaṁ miśrakādyuktaṁ, rōpaṇāvasthāyāṁ rōpaṇē kartavyē ādau tailamēva, nānyat kaṣāyādikaṁ; sarvēṣvēva mēhēṣvatipravr̥ttyā vātavr̥ddhēḥ, tailasya vātadōṣapratyanīkatvāt, tathā baddhamūtratvēna pramēhavyādhipratyanīkatvācca| anyē tu ‘ēlādau kurvīta’ iti paṭhanti, “ēlātagarakuṣṭha” (sū. 38) ityādirēlādiḥ| utsādanaṁ nimnavraṇasyōnnatikaraṇam| utsādanōpakramāvasthāyāmāragvadhādinaivōtsādanam| ēvaṁ vakṣyamāṇēṣu pariṣēcanādiṣvatrōktavargēṇaiva niyamaḥ| pāṭhācitrakētyādi| śārṅgēṣṭā kākatiktā ‘bhumbhuruḍaka’ iti lōkē| kṣudrā laghukaṇṭakārikā| sōmavalkaḥ kaṭphalaḥ| ayaṁ yōgaḥ sāmānyacūrṇayōjanaparibhāṣayā yōjyaḥ| tathāhi- “karṣaścūrṇasya kalkasya guṭikānāṁ ca sarvaśaḥ| dravaśuktyā'valēḍhavyaḥ pātavyaśca caturdravaḥ”- iti||9||

Meaning of the commentary

The commentator explains that the oil is prepared with healing substances, as described in formulations such as miśraka. When healing is required in the ropaṇa stage, oil alone is used first rather than a decoction or another preparation. The reason offered is that excessive discharge in the varieties of meha increases vāta, while oil opposes vāta; it is also regarded as opposing prameha through its association with retention of urine. Other authorities read ‘one should begin with the elādi group,’ beginning with elā, tagara, and kuṣṭha. Utsādana means elevating a depressed wound, and the āragvadhādi group is specified specifically for that stage. The same restriction to the stated groups applies to the subsequently named irrigation and other measures. Śārṅgeṣṭā is identified as kākatiktā, locally called bhumbhuruḍaka; kṣudrā as the smaller kaṇṭakārī; and somavalka as kaṭphala. The powder formulation is to follow the general convention for powder preparations: one karṣa of powder, paste, or pills is licked with one śukti of liquid and drunk with four times that quantity of liquid.

Key terms

apakva piḍakā: An unripe or not-yet-mature lesion, managed here according to the approach for śopha.
ropaṇa: The wound-healing stage or action for which the commentator gives priority to medicated oil.
utsādana: A procedure intended to raise the surface of a depressed wound.
pariṣecana: Irrigation or pouring over the affected area, assigned here to the śālasārādi decoction.
elādi: A plant group beginning with elā, preserved as an alternative reading for the initial measure.

Adhikarana 8 (10) · Śloka 10

śālasārādivargakaṣāyaṁ caturbhāgāvaśiṣṭamavatārya parisrāvya punarupanīya sādhayēt, sidhyati cāmalakarōdhrapriyaṅgundantīkr̥ṣṇāyastāmracūrṇānyāvapēt, ētadanupadagdhaṁ lēhībhūtamavatāryānuguptaṁ nidadhyāt, tatō yathāyōgamupayuñjīta, ēṣa lēhaḥ sarvamēhānāṁ hantā ||10||

View original

शालसारादिवर्गकषायं चतुर्भागावशिष्टमवतार्य परिस्राव्य पुनरुपनीय साधयेत्, सिध्यति चामलकरोध्रप्रियङ्गुन्दन्तीकृष्णायस्ताम्रचूर्णान्यावपेत्, एतदनुपदग्धं लेहीभूतमवतार्यानुगुप्तं निदध्यात्, ततो यथायोगमुपयुञ्जीत, एष लेहः सर्वमेहानां हन्ता ||१०||

Meaning of the śloka

The decoction of the śālasārādi group is reduced until one quarter remains, removed from the fire, filtered, returned to the vessel, and cooked again. As it reaches completion, powders of āmalaka, rodhra, priyaṅgu, dantī, kṛṣṇāyas, and copper are added. It is taken down before scorching, stored securely after it acquires the consistency of a leha, and used as appropriate. The text describes this leha as destroying all forms of meha.

🔊 Audio coming soon

Hide commentary

śālasārētyādi| śālasārādivargapalaśataṁ ṣōḍaśaguṇē jalē kvathitaṁ pādāvaśēṣaṁ, tasmin sidhyatyāmalakādicūrṇaṁ pādikamityēkē; aparē ca kuṭajāvalēhāvāpapramāṇōhēnāmalakādīnāṁ ṣaṇṇāṁ pratyēkaṁ palamāvāpaḥ||10||

Meaning of the commentary

One interpretation specifies one hundred palas of the śālasārādi group boiled in sixteen times its quantity of water and reduced to one quarter, with powders beginning with āmalaka then added in quantities of one quarter pala each. Another interpretation, reasoning from the quantities used in the kuṭaja avaleha, adds one pala of each of the six substances beginning with āmalaka.

Key terms

śālasārādi-varga: The classical group beginning with śālasāra used to prepare the decoction.
leha: A preparation cooked to a lickable, semisolid consistency.
kṛṣṇāyas: A black iron material included as a powder in the formulation.
tāmra: Copper, included as a powdered ingredient in the historical formulation.
pala: A classical unit of weight used in the commentator's two differing quantity interpretations.

Adhikarana 9 (11) · Śloka 11

triphalācitrakatrikaṭukaviḍaṅgamustānāṁ nava bhāgāstāvanta ēva kr̥ṣṇāyaścūrṇasya, tatsarvamaikadhyaṁ kr̥tvā yathāyōgaṁ mātrāṁ sarpirmadhubhyāṁ saṁsr̥jyōpayuñjīta, ētannavāyasam; ētēna jāṭharyaṁ na bhavati, sannō'gnirāpyāyatē, durnāmaśōphapāṇḍukuṣṭharōgāvipākakāsaśvāsapramēhāśca na bhavanti ||11||

View original

त्रिफलाचित्रकत्रिकटुकविडङ्गमुस्तानां नव भागास्तावन्त एव कृष्णायश्चूर्णस्य, तत्सर्वमैकध्यं कृत्वा यथायोगं मात्रां सर्पिर्मधुभ्यां संसृज्योपयुञ्जीत, एतन्नवायसम्; एतेन जाठर्यं न भवति, सन्नोऽग्निराप्यायते, दुर्नामशोफपाण्डुकुष्ठरोगाविपाककासश्वासप्रमेहाश्च न भवन्ति ||११||

Meaning of the śloka

The text describes a preparation called navāyasa. Triphalā, citraka, trikaṭu, viḍaṅga, and mustā are combined in the stated proportions with powdered black iron, and an appropriate dose is taken mixed with ghee and honey. The passage traditionally attributes to it the prevention of jāṭharya, restoration of weakened agni, and relief from conditions named durnāma, śopha, pāṇḍu, kuṣṭha, avipāka, kāsa, śvāsa, and prameha.

🔊 Audio coming soon

Hide commentary

navāyasamāha- triphalētyādi| kr̥ṣṇāyaścūrṇasya kr̥ṣṇalauhacūrṇasya| jāṭharyaṁ sthaulyam||11||

Meaning of the commentary

The commentator identifies this as the navāyasa preparation. Kṛṣṇāyas-cūrṇa means powder of black iron, and jāṭharya is explained as stoutness or obesity.

Key terms

navāyasa: The iron-containing preparation named in this passage.
kṛṣṇāyas-cūrṇa: Powder of black iron, according to the commentary.
jāṭharya: Stoutness or obesity in the commentator's explanation.
sannāgni (sanna-agni): A weakened state of agni that the text says is restored by the preparation.

Adhikarana 10 (12-19) · Śloka 19

śālasārādiniryūhē caturthāṁśāvaśēṣitē | parisrutē tataḥ śītē madhu mākṣikamāvapēt ||12|| phāṇitībhāvamāpannaṁ guḍaṁ śōdhitamēva ca | ślakṣṇapiṣṭāni cūrṇāni pippalyādigaṇasya ca ||13|| aikadhyamāvapēt kumbhē saṁskr̥tē ghr̥tabhāvitē | pippalīcūrṇamadhubhiḥ praliptē'ntaḥśucau dr̥ḍhē ||14|| ślakṣṇāni tīkṣṇalōhasya tatra patrāṇi buddhimān | khadirāṅgārataptāni bahuśaḥ sannipātayēt ||15|| supidhānaṁ tu taṁ kr̥tvā yavapallē nidhāpayēt | māsāṁstrīṁścaturōvā'pi yāvadālōhasaṅkṣayāt ||16|| tatō jātarasaṁ taṁ tu prātaḥ prātaryathābalam | niṣēvēta yathāyōgamāhāraṁ cāsya kalpayēt ||17|| kārśyakr̥dbalināmēṣa sannasyāgnēḥ prasādhakaḥ | śōphanudgulmahr̥t kuṣṭhamēhapāṇḍvāmayāpahaḥ ||18|| plīhōdaraharaḥ śīghraṁ viṣamajvaranāśanaḥ | abhiṣyandāpaharaṇō lōhāriṣṭō mahāguṇaḥ ||19||

View original

शालसारादिनिर्यूहे चतुर्थांशावशेषिते | परिस्रुते ततः शीते मधु माक्षिकमावपेत् ||१२|| फाणितीभावमापन्नं गुडं शोधितमेव च | श्लक्ष्णपिष्टानि चूर्णानि पिप्पल्यादिगणस्य च ||१३|| ऐकध्यमावपेत् कुम्भे संस्कृते घृतभाविते | पिप्पलीचूर्णमधुभिः प्रलिप्तेऽन्तःशुचौ दृढे ||१४|| श्लक्ष्णानि तीक्ष्णलोहस्य तत्र पत्राणि बुद्धिमान् | खदिराङ्गारतप्तानि बहुशः सन्निपातयेत् ||१५|| सुपिधानं तु तं कृत्वा यवपल्ले निधापयेत् | मासांस्त्रींश्चतुरोवाऽपि यावदालोहसङ्क्षयात् ||१६|| ततो जातरसं तं तु प्रातः प्रातर्यथाबलम् | निषेवेत यथायोगमाहारं चास्य कल्पयेत् ||१७|| कार्श्यकृद्बलिनामेष सन्नस्याग्नेः प्रसाधकः | शोफनुद्गुल्महृत् कुष्ठमेहपाण्ड्वामयापहः ||१८|| प्लीहोदरहरः शीघ्रं विषमज्वरनाशनः | अभिष्यन्दापहरणो लोहारिष्टो महागुणः ||१९||

Meaning of the śloka

The passage describes a fermented preparation called lohāriṣṭa. A reduced and strained decoction of the śālasārādi group is cooled and combined with mādhvīka, purified jaggery, and finely powdered herbs of the pippalyādi group in a clean, strong vessel conditioned with ghee and coated inside with pippalī powder and honey. Thin sheets of sharp iron, repeatedly heated over khadira charcoal, are placed in it. The closed vessel is kept among barley for three or four months, or until the iron has been consumed. Once the preparation has developed its characteristic rasa, it is taken each morning according to strength, with a suitable diet. The text traditionally says that it reduces excess weight in strong persons, supports diminished agni, and relieves śopha, gulma, kuṣṭha, meha, pāṇḍu, disorders of the spleen and abdomen, irregular fever, and abhiṣyanda.

🔊 Audio coming soon

Hide commentary

śālasārādītyādi| śālasārādidravyapalaśatasya jalacaturdrōṇē pakvasya caturthāṁśāvaśēṣitō niryūhaḥ kvāthaḥ| tasmin pūtē śītē pañcaśatapalapramāṇaṁ madhu madyaṁ, mākṣikasyēdaṁ mākṣikaṁ, madhvāsavaṁ prakṣipēt; gayī tu madhvēva manyatē| phāṇitībhāvamāpannamiti kriyāviśēṣaṇam| guḍaṁ śōdhitamēva cēti guḍastasminnēva kaṣāyē vilāyitaḥ pūtaḥ śōdhita ucyatē, tādr̥śasya guḍasyāpi pañcāśatpalāni| pippalyādicūrṇasya pañcaviṁśatipalāni, tāvantyēva lōhapatrāṇām| gayī tu tatra purāṇasya madhunaḥ kaṣāyamadhurībhāvamātraṁ pramāṇaṁ, madhumāna ēva jīrṇaguḍaḥ, pippalyādicūrṇamānaṁ tu yāvatā nātivyaktaṁ kaṭutvaṁ bhavati| madhupramāṇapādikaṁ pippalyādicūrṇasya mānaṁ, lauhapatrapramāṇamapi tāvadēvētyanyē| āhāraṁ cāsya kalpayēdviśiṣṭadōṣārabdharōgajātipratyanīkam| atrābhiṣyandaśabdēna mūtraniḥsyandō'bhidhīyatē||12-19||

Meaning of the commentary

The commentator explains the niryūha as a decoction made from one hundred palas of the śālasārādi substances in four droṇas of water and reduced to one quarter. Into the strained, cooled decoction, the commentary's main reading places five hundred palas of mādhvīka, understood here as a honey-based fermented drink; Gayī instead understands the word simply as honey. 'Having attained the state of phāṇita' qualifies the processing action. Purified jaggery is jaggery dissolved and strained in that same decoction, with fifty palas specified. Twenty-five palas each are assigned to the pippalyādi powder and iron sheets. Gayī gives a different proportional account: enough old honey merely to sweeten the decoction, aged jaggery containing honey, and enough pippalyādi powder that pungency does not become excessive. Other authorities set the pippalyādi powder at one quarter of the honey measure and give the iron sheets the same measure. The diet is to be chosen in opposition to the particular disease produced by the relevant doṣa. Here abhiṣyanda is interpreted specifically as discharge or outflow of urine.

Key terms

lohāriṣṭa: The iron-associated fermented preparation described and named in the passage.
niryūha: A decoction; the commentary specifies that it is reduced to one quarter.
mādhvīka: Understood in the main commentary as a honey-based fermented drink, while Gayī takes it to mean honey itself.
abhiṣyanda: Interpreted here by the commentator as urinary discharge or outflow.
yathābalam: According to the person's strength.

Adhikarana 11 (20) · Śloka 20

pramēhiṇō yadā mūtramapicchilamanāvilam | viśadaṁ tiktakaṭukaṁ tadā''rōgyaṁ pracakṣatē ||20||

View original

प्रमेहिणो यदा मूत्रमपिच्छिलमनाविलम् | विशदं तिक्तकटुकं तदाऽऽरोग्यं प्रचक्षते ||२०||

Meaning of the śloka

When the urine of a person affected by prameha is no longer slimy or turbid, and is clear, drying, bitter, and pungent, the text regards this as a sign of restored health.

🔊 Audio coming soon

Hide commentary

pramēhiṇa ityādi| anāvilaṁ prasannam| viśadaṁ rūkṣam| mūtrasya kaṭutiktatvaṁ pipīlikāmakṣikādīnāmapasarpaṇēna jñātavyam| anyē tvēvaṁ paṭhanti- “pramēhiṇō yadā mūtramanāviddhamapicchilam”- iti; tatrāpi anāviddhaṁ prasannam||20||

Meaning of the commentary

The commentator glosses anāvila as clear and viśada as drying or non-unctuous. The bitter and pungent character of the urine is said to be inferred when ants, flies, and similar creatures move away from it. An alternative reading gives anāviddha ('unaffected' or 'unmixed') in place of anāvila; in that reading too, the commentator explains the word as clear. The two textual readings are preserved rather than resolved into a single form.

Key terms

prameha: The classical disease category whose recovery signs are discussed here.
apicchila: Not slimy or mucilaginous.
anāvila: Not turbid; explained by the commentator as clear.
viśada: Explained in this commentary as drying or non-unctuous.
anāviddha: A variant reading that the commentator also glosses as clear.

Adhikarana puṣpikā · Śloka 12

iti suśrutasaṁhitāyāṁ cikitsāsthānē pramēhapiḍakācikitsitaṁ nāma dvādaśō'dhyāyaḥ ||12||

View original

इति सुश्रुतसंहितायां चिकित्सास्थाने प्रमेहपिडकाचिकित्सितं नाम द्वादशोऽध्यायः ||१२||

Meaning of the śloka

Thus ends the twelfth chapter of the Cikitsāsthāna in the Suśruta Saṃhitā, entitled Pramehapiḍakācikitsita, concerning the treatment of prameha-related piḍakā.

🔊 Audio coming soon

Hide commentary

iti śrīḍalha(hla)ṇaviracitāyāṁ nibandhasaṅgrahākhyāyāṁ suśrutavyākhyāyāṁ cikitsāsthānē dvādaśō'dhyāyaḥ||12||

Meaning of the commentary

Thus ends the twelfth chapter of the Cikitsāsthāna in the Nibandhasaṅgraha, the commentary on Suśruta composed by Śrī Dalhaṇa. The supplied text shows a variant or uncertain spelling of the commentator's name as Dalhaṇa/Dahlana.

Key terms

Cikitsāsthāna (cikitsāsthāna): The treatment section of the Suśruta Saṃhitā.
Pramehapiḍakācikitsita (prameha-piḍakā-cikitsita): The chapter title, concerning treatment of piḍakā associated with prameha.
Nibandhasaṅgraha: The title of Dalhaṇa's commentary on the Suśruta Saṃhitā.

← 11. pramēhacikitsitam 13. madhumēhacikitsitam →