௧௨. ப்ரமேஹபிடகாசிகித்ஸிதம்

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

Adhikarana ௧ (௧-௩) · Śloka ௩

அதாதஃ ப்ரமேஹபிடகாசிகித்ஸிதஂ வ்யாக்யாஸ்யாமஃ ||௧|| யதோவாச பகவாந் தந்வந்தரிஃ ||௨|| ஶராவிகாத்யா நவ பிடகாஃ ப்ராகுக்தாஃ; தாஃ ப்ராணவதோऽல்பாஸ்த்வங்மாஂஸப்ராப்தா மத்வ்யோऽல்பருஜஃ க்ஷிப்ரபாகபேதிந்யஶ்ச ஸாத்யாஃ ||௩||

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

Show commentary

ஏதாஃ ஶராவிகாத்யாஃ ப்ரமேஹபிடகாஃ ப்ரமேஹஂ விநாऽபி பவந்தி; உக்தஂ ச- “விநா ப்ரமேஹமப்யேதா ஜாயந்தே துஷ்டமேதஸஃ” (ச. ஸூ. ௧௭) இதி, யத்யப்யேவஂ ததாऽபி ப்ரமேஹாநந்தரகாலஜாதாநாஂ ப்ரமேஹஂ விநாऽபி ஜாதாநாஂ சைகமிஹ சிகித்ஸிதமாஸாஂ, துல்யதோஷதூஷ்யத்வாத்||௧-௩||

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 ௨ (௪) · Śloka ௪

தாபிருபத்ருதஂ ப்ரமேஹிணமுபசரேத் | தத்ர பூர்வரூபேஷ்வபதர்பணஂ வநஸ்பதிகஷாயஂ பஸ்தமூத்ரஂ சோபதிஶேத்; ஏவமகுர்வதஸ்தஸ்ய மதுராஹாரஸ்ய மூத்ரஂ ஸ்வேதஃ ஶ்லேஷ்மா ச மதுரீபவதி ப்ரமேஹஶ்சாபிவ்யக்தோ பவதி, தத்ரோபயதஃ ஸஂஶோதநமாஸேவேத; ஏவமகுர்வதஸ்தஸ்ய தோஷாஃ ப்ரவத்தா மாஂஸஶோணிதே ப்ரதூஷ்ய ஶோபஂ ஜநயந்த்யுபத்ரவாந் வா காஂஶ்சித், தத்ரோக்தஃ ப்ரதீகாரஃ ஸிராமோக்ஷஶ்ச; ஏவமகுர்வதஸ்தஸ்ய ஶோபோ வத்தோऽதிமாத்ரஂ ருஜோ விதாஹமாபத்யதே, தத்ர ஶஸ்த்ரப்ரணிதாநமுக்தஂ வ்ரணக்ரியோபஸேவா ச; ஏவமகுர்வதஸ்தஸ்ய பூயோऽப்யந்தரமவதார்யோத்ஸங்கஂ மஹாந்தமவகாஶஂ கத்வா ப்ரவத்தோ பவத்யஸாத்யஃ; தஸ்மாதாதித ஏவ ப்ரமேஹிணமுபக்ரமேத் ||௪||

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

Show commentary

தாபிரித்யாதி| “பிடகாநாஂ பூர்வரூபஂ ப்ரமேஹா” இதி தந்த்ராந்தரோக்தத்வாத் பிடகாசிகித்ஸிதேऽபி ப்ரமேஹசிகித்ஸிதமுக்தம், அதவா ப்ரமேஹசிகித்ஸிதேநைவ பிடகோபஶமோ பவதீதி| தத்ரேத்யாதி| அபதர்பணமுபவாஸாதி| வநஸ்பதயோ வடாதயஃ, பஸ்தஶ்சாகஃ| ஏவமித்யாதி ஏவமகுர்வதஸ்தஸ்ய ஹீநப்ரதமகர்மகுணஸ்ய மதுராஹாரஸ்ய மூத்ராதயோ மதுரீபவந்தி| உபயதஃ ஸஂஶோதநமிதி வமநஂ விரேசநஂ ச| ஏவமித்யாதி ஏவமகுர்வதஸ்தஸ்ய ஹீநத்விதீயகர்மகுணஸ்ய, தத்ரோக்தஃ ப்ரதீகாரஃ தத்ர ஶோபே உக்தஃ, ப்ரதீகாரஃ ஸூத்ரஸ்தாநே த்விவ்ரணீயே ச, ஸ புநரபதர்பணாதிரேகாதஶவிதோ விரேகாந்தஃ| ஸிராமோக்ஷஶ்சேதி ந ஜலௌகாபாதநமதஃகாயஸ்ய பிடகாதிஷ்டாநஸ்யாதிவிபுலத்வாத்| அத்ர ஶோபப்ரதிபாதநேந ததநந்தரபாவிநீ ப்ரமேஹபிடகாऽபி ப்ரதிபாதிதா| ஏவமித்யாதி|- ஏவமகுர்வதஸ்தஸ்ய ஹீநததீயகர்மகுணஸ்ய ஶஸ்த்ரப்ரணிதாநஂ சேத்யபேத்யாதிநா, வ்ரணக்ரியோபஸேவா சேதி ஷஷ்டிவ்ரணோபக்ரமாணாஂ ச யதாஸ்வமுபஸேவநமித்யதீதாவேக்ஷணம்| அத்ர ஶோபஸ்ய விதக்தஸ்ய யாப்யத்வேநாஸாத்யத்வம்| ஏவமித்யாதி|- ஏவமகுர்வதஸ்தஸ்ய ஹீநசதுர்தகர்மகுணஸ்ய நாதிஸகலோபத்ரவஸ்யாநதிமஹாஶயோத்ஸங்காதௌ வ்ரணஸ்ய ஶிலாஜத்வாத்யநப்யாஸே து ப்ரயத்நாத்யதிஶயாத்யாப்யத்வேநாஸாத்யவத்த்வம்| ஶிலாஜத்வாத்யப்யாஸே து ஹீநபஞ்சகர்மகுணஸ்ய அநுபக்ரம்யத்வாதஸாத்யதமத்வம்| உத்ஸங்க இவ உத்ஸங்கஃ, வ்ரணாஶயே ஹி சிரகாலபூயாவஸ்தாநேநாவதாரிதமந்தஃப்ரதேஶாந்தரஂ நிம்நமுத்ஸங்கதுல்யத்வாத் ‘உத்ஸங்க’ இத்யுச்யதே, உத் ஊர்த்வஂ பூயஸ்ய ஸங்க உத்ஸங்க, இத்யந்யே| தஸ்மாதித்யாதி ஆதித இதி ல்யப்லோபே பஞ்சமீ; தஸ்மாதாத்யஂ பூர்வரூபமேவ வீக்ஷ்ய ப்ரமேஹிணமுபக்ரமேதேத்யர்தஃ||௪||

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 ௩ (௫) · Śloka ௫

பல்லாதகபில்வாம்புபிப்பலீமூலோதகீர்யாவர்ஷாபூபுநர்நவாசித்ரகஶடீஸ்நுஹீவருணகபுஷ்கரதந்தீபத்யா தஶபலோந்மிதா யவகோலகுலத்தாஂஶ்ச ப்ராஸ்திகாந் ஸலிலத்ரோணே நிஷ்க்வாத்ய சதுர்பாகாவஶிஷ்டேऽவதார்ய வசாத்ரிவத்கம்பில்லகபார்ங்கீநிசுலஶுண்டீகஜபிப்பலீவிடங்கரோத்ரஶிரீஷாணாஂ பாகைரர்தபலிகைர்ததப்ரஸ்தஂ விபாசயேந்மேஹஶ்வயதுகுஷ்டகுல்மோதரார்ஶஃப்லீஹவித்ரதிபிடகாநாஂ நாஶநஂ நாம்நா தாந்வந்தரம் ||௫||

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

Show commentary

பல்லாதகேத்யாதி| அநார்ஷோऽயஂ யோகஃ, ஜேஜ்ஜடாசார்யேண நோக்தத்வாத்; தஸ்மாந்ந படநீயஃ||௫||

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 ௪ (௬) · Śloka ௬

துர்விரேச்யா ஹி மதுமேஹிநோ பவந்தி மேதோऽபிவ்யாப்தஶரீரத்வாத், தஸ்மாத்தீக்ஷ்ணமேதேஷாஂ ஶோதநஂ குர்வீத | பிடகாபீடிதாஃ ஸோபத்ரவாஃ ஸர்வ ஏவ ப்ரமேஹா மூத்ராதிமாதுர்யே மதுகந்தஸாமாந்யாத் பாரிபாஷிகீஂ மதுமேஹாக்யாஂ லபந்தே ||௬||

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

Show commentary

துர்விரேச்யா இத்யாதி||௬||

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 ௫ (௭) · Śloka ௭

ந சைதாந் கதஞ்சிதபி ஸ்வேதயேத், மேதோபஹுத்வாதேதேஷாஂ விஶீர்யதே தேஹஃ ஸ்வேதேந ||௭||

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

Show commentary

ந சேத்யாதி| ஸ்வேதநஂ ஸ்வேதாவசாரணீயே ப்ரமேஹிணாஂ நிஷித்தமபி மஹாதோஷத்வப்ரதிபாதநாய புநரபி நிஷித்தம்||௭||

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 ௬ (௮) · Śloka ௮

ரஸாயநீநாஂ ச தௌர்பல்யாந்நோர்த்வமுத்திஷ்டந்தி ப்ரமேஹிணாஂ தோஷாஃ, ததோ மதுமேஹிநாமதஃகாயே பிடகாஃ ப்ராதுர்பவந்தி ||௮||

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

Show commentary

குதஃ புநரதோதேஹே ஏவ பிடகாஸம்பவ இத்யாஹ- ரஸாயநீநாஂ ச தௌர்பல்யாதித்யாதி| ரஸாயநீநாமித்யத்ராதிஶப்தோ லுப்தநிர்திஷ்டோ த்ரஷ்டவ்யஃ, தேந ரஸபித்தகபஶோணிதவஹாநாஂ தமநீநாமித்யர்தஃ| தௌர்பல்யாதிதி ஸர்வஶரீரகதஸ்ய ஸர்வத்ரவதாதோரபாநவ்யநாப்யாமதோऽநுலோம்யமாநத்வாத்ரஸாதிவஹாநாமபி தமநீநாமத ஏவ பலவத்த்வஂ நதூர்த்வமித்யர்தஃ; ‘ரஸஹாரிணீநாஂ’ இதி கேசித் படந்தி||௮||

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 ௭ (௯) · Śloka ௯

அபக்வாநாஂ து பிடகாநாஂ ஶோபவத் ப்ரதீகாரஃ, பக்வாநாஂ வ்ரணவதிதி; தைலஂ து வ்ரணரோபணமேவாதௌ குர்வீத, ஆரக்வதாதிகஷாயமுத்ஸாதநார்தே, ஶாலஸாராதிகஷாயஂ பரிஷேசநே, பிப்பல்யாதிகஷாயஂ பாநபோஜநேஷு, பாடாசித்ரகஶார்ங்கேஷ்டாக்ஷுத்ராபஹதீஸாரிவாஸோமவல்கஸப்தபர்ணாரக்வதகுடஜமூலசூர்ணாநி மதுமிஶ்ராணி ப்ராஶ்நீயாத் ||௯||

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

Show commentary

அபக்வாநாமித்யாதி| வ்ரணரோபணமிதி ரோபணத்ரவ்யஸித்தஂ மிஶ்ரகாத்யுக்தஂ, ரோபணாவஸ்தாயாஂ ரோபணே கர்தவ்யே ஆதௌ தைலமேவ, நாந்யத் கஷாயாதிகஂ; ஸர்வேஷ்வேவ மேஹேஷ்வதிப்ரவத்த்யா வாதவத்தேஃ, தைலஸ்ய வாததோஷப்ரத்யநீகத்வாத், ததா பத்தமூத்ரத்வேந ப்ரமேஹவ்யாதிப்ரத்யநீகத்வாச்ச| அந்யே து ‘ஏலாதௌ குர்வீத’ இதி படந்தி, “ஏலாதகரகுஷ்ட” (ஸூ. ௩௮) இத்யாதிரேலாதிஃ| உத்ஸாதநஂ நிம்நவ்ரணஸ்யோந்நதிகரணம்| உத்ஸாதநோபக்ரமாவஸ்தாயாமாரக்வதாதிநைவோத்ஸாதநம்| ஏவஂ வக்ஷ்யமாணேஷு பரிஷேசநாதிஷ்வத்ரோக்தவர்கேணைவ நியமஃ| பாடாசித்ரகேத்யாதி| ஶார்ங்கேஷ்டா காகதிக்தா ‘பும்புருடக’ இதி லோகே| க்ஷுத்ரா லகுகண்டகாரிகா| ஸோமவல்கஃ கட்பலஃ| அயஂ யோகஃ ஸாமாந்யசூர்ணயோஜநபரிபாஷயா யோஜ்யஃ| ததாஹி- “கர்ஷஶ்சூர்ணஸ்ய கல்கஸ்ய குடிகாநாஂ ச ஸர்வஶஃ| த்ரவஶுக்த்யாऽவலேடவ்யஃ பாதவ்யஶ்ச சதுர்த்ரவஃ”- இதி||௯||

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 ௮ (௧௦) · Śloka ௧௦

ஶாலஸாராதிவர்ககஷாயஂ சதுர்பாகாவஶிஷ்டமவதார்ய பரிஸ்ராவ்ய புநருபநீய ஸாதயேத், ஸித்யதி சாமலகரோத்ரப்ரியங்குந்தந்தீகஷ்ணாயஸ்தாம்ரசூர்ணாந்யாவபேத், ஏததநுபதக்தஂ லேஹீபூதமவதார்யாநுகுப்தஂ நிதத்யாத், ததோ யதாயோகமுபயுஞ்ஜீத, ஏஷ லேஹஃ ஸர்வமேஹாநாஂ ஹந்தா ||௧௦||

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

Show commentary

ஶாலஸாரேத்யாதி| ஶாலஸாராதிவர்கபலஶதஂ ஷோடஶகுணே ஜலே க்வதிதஂ பாதாவஶேஷஂ, தஸ்மிந் ஸித்யத்யாமலகாதிசூர்ணஂ பாதிகமித்யேகே; அபரே ச குடஜாவலேஹாவாபப்ரமாணோஹேநாமலகாதீநாஂ ஷண்ணாஂ ப்ரத்யேகஂ பலமாவாபஃ||௧௦||

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 ௯ (௧௧) · Śloka ௧௧

த்ரிபலாசித்ரகத்ரிகடுகவிடங்கமுஸ்தாநாஂ நவ பாகாஸ்தாவந்த ஏவ கஷ்ணாயஶ்சூர்ணஸ்ய, தத்ஸர்வமைகத்யஂ கத்வா யதாயோகஂ மாத்ராஂ ஸர்பிர்மதுப்யாஂ ஸஂஸஜ்யோபயுஞ்ஜீத, ஏதந்நவாயஸம்; ஏதேந ஜாடர்யஂ ந பவதி, ஸந்நோऽக்நிராப்யாயதே, துர்நாமஶோபபாண்டுகுஷ்டரோகாவிபாககாஸஶ்வாஸப்ரமேஹாஶ்ச ந பவந்தி ||௧௧||

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

Show commentary

நவாயஸமாஹ- த்ரிபலேத்யாதி| கஷ்ணாயஶ்சூர்ணஸ்ய கஷ்ணலௌஹசூர்ணஸ்ய| ஜாடர்யஂ ஸ்தௌல்யம்||௧௧||

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 ௧௦ (௧௨-௧௯) · Śloka ௧௯

ஶாலஸாராதிநிர்யூஹே சதுர்தாஂஶாவஶேஷிதே | பரிஸ்ருதே ததஃ ஶீதே மது மாக்ஷிகமாவபேத் ||௧௨|| பாணிதீபாவமாபந்நஂ குடஂ ஶோதிதமேவ ச | ஶ்லக்ஷ்ணபிஷ்டாநி சூர்ணாநி பிப்பல்யாதிகணஸ்ய ச ||௧௩|| ஐகத்யமாவபேத் கும்பே ஸஂஸ்கதே கதபாவிதே | பிப்பலீசூர்ணமதுபிஃ ப்ரலிப்தேऽந்தஃஶுசௌ தடே ||௧௪|| ஶ்லக்ஷ்ணாநி தீக்ஷ்ணலோஹஸ்ய தத்ர பத்ராணி புத்திமாந் | கதிராங்காரதப்தாநி பஹுஶஃ ஸந்நிபாதயேத் ||௧௫|| ஸுபிதாநஂ து தஂ கத்வா யவபல்லே நிதாபயேத் | மாஸாஂஸ்த்ரீஂஶ்சதுரோவாऽபி யாவதாலோஹஸங்க்ஷயாத் ||௧௬|| ததோ ஜாதரஸஂ தஂ து ப்ராதஃ ப்ராதர்யதாபலம் | நிஷேவேத யதாயோகமாஹாரஂ சாஸ்ய கல்பயேத் ||௧௭|| கார்ஶ்யகத்பலிநாமேஷ ஸந்நஸ்யாக்நேஃ ப்ரஸாதகஃ | ஶோபநுத்குல்மஹத் குஷ்டமேஹபாண்ட்வாமயாபஹஃ ||௧௮|| ப்லீஹோதரஹரஃ ஶீக்ரஂ விஷமஜ்வரநாஶநஃ | அபிஷ்யந்தாபஹரணோ லோஹாரிஷ்டோ மஹாகுணஃ ||௧௯||

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

Show commentary

ஶாலஸாராதீத்யாதி| ஶாலஸாராதித்ரவ்யபலஶதஸ்ய ஜலசதுர்த்ரோணே பக்வஸ்ய சதுர்தாஂஶாவஶேஷிதோ நிர்யூஹஃ க்வாதஃ| தஸ்மிந் பூதே ஶீதே பஞ்சஶதபலப்ரமாணஂ மது மத்யஂ, மாக்ஷிகஸ்யேதஂ மாக்ஷிகஂ, மத்வாஸவஂ ப்ரக்ஷிபேத்; கயீ து மத்வேவ மந்யதே| பாணிதீபாவமாபந்நமிதி க்ரியாவிஶேஷணம்| குடஂ ஶோதிதமேவ சேதி குடஸ்தஸ்மிந்நேவ கஷாயே விலாயிதஃ பூதஃ ஶோதித உச்யதே, தாதஶஸ்ய குடஸ்யாபி பஞ்சாஶத்பலாநி| பிப்பல்யாதிசூர்ணஸ்ய பஞ்சவிஂஶதிபலாநி, தாவந்த்யேவ லோஹபத்ராணாம்| கயீ து தத்ர புராணஸ்ய மதுநஃ கஷாயமதுரீபாவமாத்ரஂ ப்ரமாணஂ, மதுமாந ஏவ ஜீர்ணகுடஃ, பிப்பல்யாதிசூர்ணமாநஂ து யாவதா நாதிவ்யக்தஂ கடுத்வஂ பவதி| மதுப்ரமாணபாதிகஂ பிப்பல்யாதிசூர்ணஸ்ய மாநஂ, லௌஹபத்ரப்ரமாணமபி தாவதேவேத்யந்யே| ஆஹாரஂ சாஸ்ய கல்பயேத்விஶிஷ்டதோஷாரப்தரோகஜாதிப்ரத்யநீகம்| அத்ராபிஷ்யந்தஶப்தேந மூத்ரநிஃஸ்யந்தோऽபிதீயதே||௧௨-௧௯||

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 ௧௧ (௨௦) · Śloka ௨௦

ப்ரமேஹிணோ யதா மூத்ரமபிச்சிலமநாவிலம் | விஶதஂ திக்தகடுகஂ ததாऽऽரோக்யஂ ப்ரசக்ஷதே ||௨௦||

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

Show commentary

ப்ரமேஹிண இத்யாதி| அநாவிலஂ ப்ரஸந்நம்| விஶதஂ ரூக்ஷம்| மூத்ரஸ்ய கடுதிக்தத்வஂ பிபீலிகாமக்ஷிகாதீநாமபஸர்பணேந ஜ்ஞாதவ்யம்| அந்யே த்வேவஂ படந்தி- “ப்ரமேஹிணோ யதா மூத்ரமநாவித்தமபிச்சிலம்”- இதி; தத்ராபி அநாவித்தஂ ப்ரஸந்நம்||௨௦||

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 புஷ்பிகா · Śloka ௧௨

இதி ஸுஶ்ருதஸஂஹிதாயாஂ சிகித்ஸாஸ்தாநே ப்ரமேஹபிடகாசிகித்ஸிதஂ நாம த்வாதஶோऽத்யாயஃ ||௧௨||

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

Show commentary

இதி ஶ்ரீடல்ஹ(ஹ்ல)ணவிரசிதாயாஂ நிபந்தஸங்க்ரஹாக்யாயாஂ ஸுஶ்ருதவ்யாக்யாயாஂ சிகித்ஸாஸ்தாநே த்வாதஶோऽத்யாயஃ||௧௨||

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 →