२७. सर्वोपघातशमनीयरसायनम्

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Adhikarana १ (१-२) · Śloka २

अथातः सर्वोपघातशमनीयं रसायनं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२||

Meaning of the śloka

Now the text begins the explanation of rasāyana that is said to pacify all forms of harm or impairment. Dhanvantari is identified as the authority from whom this teaching proceeds.

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रसादिधातूनामयनमाप्यायनम्, अथवा भेषजाश्रितानां रसवीर्यविपाकप्रभावाणामायुर्बलवीर्यदार्ढ्याणां वयःस्थैर्यकराणामयनं लाभोपायो रसायनम्; वर्धकं स्थापकमप्राप्तप्रापकं वेत्यर्थः| द्विविधं रसायनं- कुटीप्रावेशिकं, वातातपिकं च; पुनश्च त्रिविधं- काम्यं, नैमित्तिकम्, आजस्रिकं च; ‘प्राणमेधाकामः श्रीकाम’ इत्यादिकं काम्यं, नैमित्तिकं व्याधिनिमित्तं शिलाजतुभल्लातकतुवरकाद्यम्, आजस्रिकं क्षीरघृताभ्यासादिकम्; पुनश्च द्विविधं- संशोधनसंशमनभेदेन; दोषस्य संशोधनात् संशोधनं सस्यादिरसायनं (?), संशमनं नागबलाप्रयोगादिकमिति||१-२||

Meaning of the commentary

The commentary first derives rasāyana as the course or means by which rasa and the other bodily dhātus are nourished. It also explains the term as a means of obtaining the rasa, vīrya, vipāka, and prabhāva present in medicinal substances, together with longevity, strength, vigour, firmness, and stability of age. In this sense, rasāyana may enhance what is present, maintain it, or bring about what has not yet been attained. It is classified in several ways: kuṭīprāveśika and vātātapika; kāmya, naimittika, and ājasrika; and saṃśodhana and saṃśamana. Kāmyarasāyana is undertaken for desired ends such as vitality, intellect, or prosperity. Naimittika rasāyana is occasioned by disease and includes examples such as śilājatu, bhallātaka, and tuvaraka. Ājasrika rasāyana includes the habitual use of milk and ghee. In the final classification, saṃśodhana acts through elimination of doṣa, whereas saṃśamana acts through pacification, with nāgabalā treatment given as an example. The supplied reading for the example of saṃśodhana, “sasyādi-rasāyana,” is explicitly marked as uncertain.

Key terms

rasAyana (rasāyana): A means of nourishment, maintenance, enhancement, or attainment, classified in several ways by the commentary.
dhAtu (dhātu): Rasa and the other bodily constituents said here to be nourished.
kuTIprAveshika (kuṭīprāveśika): One of the two rasāyana modes in the commentary, associated by its name with entering a specially designated dwelling.
vAtAtapika (vātātapika): The second of the two rasāyana modes contrasted with kuṭīprāveśika.
kAmya (kāmya): Rasāyana undertaken for a desired aim, such as vitality, intellect, or prosperity.
naimittika: Rasāyana undertaken on account of a disease or particular occasion.
Ajasrika (ājasrika): Habitual rasāyana, illustrated here by regular use of milk and ghee.
saMshodhana (saṃśodhana): The eliminative category of rasāyana, explained as acting through removal of doṣa.
saMshamana (saṃśamana): The pacifying category of rasāyana, with nāgabalā treatment cited as an example.

Adhikarana २ (३-५) · Śloka ५

पूर्वे वयसि मध्ये वा मनुष्यस्य रसायनम् | प्रयुञ्जीत भिषक् प्राज्ञः स्निग्धशुद्धतनोः सदा ||३|| नाविशुद्धशरीरस्य युक्तो रासायनो विधिः | न भाति वाससि क्लिष्टे रङ्गयोग इवाहितः ||४|| शरीरस्योपघाता ये दोषजा मानसास्तथा | उपदिष्टाः प्रदेशेषु तेषां वक्ष्यामि वारणम् ||५||

Meaning of the śloka

A knowledgeable physician should employ rasāyana during the earlier or middle period of a person’s life, after the body has been oleated and purified. The rasāyana procedure is said to be unsuitable for a body that has not been purified, just as dye applied to soiled cloth does not shine properly. The text then announces that it will explain how to prevent the bodily impairments caused by doṣas and those arising in the mind, which have been described in their respective sections.

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न भाति न दीप्यते| आहितः प्रयुक्तः| शरीरदोषा वातादयः; मानसौ तु रजस्तमसी||३-५||

Meaning of the commentary

The commentary explains na bhāti as ‘does not shine or become radiant’ and āhita as ‘applied.’ It identifies the bodily doṣas as vāta and the others, and the two mental doṣas as rajas and tamas.

Key terms

rasAyana (rasāyana): The regimen whose appropriate timing and prerequisites are stated in these verses.
snigdhashuddhatanu (snigdha-śuddha-tanu): A body described as having undergone oleation and purification before rasāyana.
doSha (doṣa): A factor said to cause bodily or mental impairment; the commentary distinguishes bodily doṣas from rajas and tamas.
rajas: One of the two mental doṣas identified by the commentary.
tamas: One of the two mental doṣas identified by the commentary.
ra~ggayoga (raṅgayoga): The application of dye, used as an analogy for rasāyana applied after proper preparation.

Adhikarana ३ (६) · Śloka ६

शीतोदकं पयः क्षौद्रं सर्पिरित्येकशो द्विशः | त्रिशः समस्तमथवा प्राक् पीतं स्थापयेद्वयः ||६||

Meaning of the śloka

The verse says that cold water, milk, honey, and ghee—taken singly, in combinations of two or three, or all together beforehand—maintain the stage of life or age.

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शरीरस्य प्रकृतिभेदेन चतुर्विधं वयःस्थापनमुपदिशन्नाह- शीतोदकमित्यादि| शीतोदकपयःक्षौद्रसर्पिषामेकशश्चत्वारः प्रयोगाः, द्विशः षट्, त्रिशश्चत्वारः, चतुर्भिरेकः, एवं पञ्चदश प्रयोगाः| उदकं पयः क्षौद्रं सर्पिरित्येकशश्चत्वारः; उदकपयसी, उदकक्षौद्रे, उदकसर्पिषी, पयःक्षौद्रे, पयःसर्पिषी, क्षौद्रसर्पिषीत्येवं द्विशः षट्; उदकपयःसर्पींषि, उदकक्षौद्रसर्पींषि, पयःक्षौद्रसर्पींषि, उदकपयःक्षौद्राणीत्येवं चत्वारः; उदकपयःक्षौद्रसर्पिर्भिरेक एव च प्रयोगः| मानाविरुद्धानामेषां विषमाणामुपयोगः कार्य इति ज्ञेयम्| शीतोदकं समपित्तवातकफप्रकृतौ, पयः पुनरधिकपित्तप्रकृतावेव, क्षौद्रं कफप्रकृतौ, सर्पिः पुनरधिकवातप्रकृतौ; अत्रैवैकद्वित्रिचतुर्द्रव्यसंयोगो हिताहितवातादिदोषभेदप्रकृतिषु स्वबुद्ध्या विभजनीयः||६||

Meaning of the commentary

The commentary presents these four substances as age-maintaining measures selected according to differences in bodily prakṛti. It counts fifteen possible uses: four single substances, six pairs, four groups of three, and one combination containing all four. It states that the substances should be used in unequal quantities that avoid an incompatibility of measure. Cold water is assigned to a prakṛti in which pitta, vāta, and kapha are balanced; milk to one with predominant pitta; honey to one with predominant kapha; and ghee to one with predominant vāta. The physician is expected to decide among the combinations of one, two, three, or four substances according to what is beneficial or harmful in the person’s prakṛti and pattern of vāta and the other doṣas.

Key terms

shItodaka (śītodaka): Cold water, one of the four substances listed for the regimen.
payaH (payaḥ): Milk, assigned by the commentary to predominant pitta prakṛti.
kShaudra (kṣaudra): Honey, assigned by the commentary to predominant kapha prakṛti.
sarpiH (sarpiḥ): Ghee, assigned by the commentary to predominant vāta prakṛti.
vayaHsthApana (vayaḥsthāpana): Maintenance or stabilization of age, the traditional purpose attributed to these measures.
prakRuti (prakṛti): Bodily constitution used by the commentary to distinguish the selection of substances.
mAnAviruddha (mānāviruddha): Not incompatible with respect to quantity or proportion; the commentary calls for unequal measures.

Adhikarana ४ (७) · Śloka ७

तत्र विडङ्गतण्डुलचूर्णमाहृत्य यष्टीमधुकमधुयुक्तं यथाबलं शीततोयेनोपयुञ्जीत शीततोयं चानुपिबेदेवमहरहर्मासं, तदेव मधुयुक्तं भल्लातकक्वाथेन वा, मधुद्राक्षाक्वाथयुक्तं वा, मध्वामलकरसाभ्यां वा, गुडूचीक्वाथेन वा, एवमेते पञ्च प्रयोगा भवन्ति; जीर्णे मुद्गामलकयूषेणालवणेनाल्पस्नेहेन घृतवन्तमोदनमश्नीयात्; एते खल्वर्शांसि क्षपयन्ति, कृमीनुपघ्नन्ति, ग्रहणधारणशक्तिं जनयन्ति, मासे मासे च प्रयोगे वर्षशतं वर्षशतमायुषोऽभिवृद्धिर्भवति ||७||

Meaning of the śloka

The text describes five month-long uses of viḍaṅga seed powder, taken according to strength: with yaṣṭīmadhu and honey in cold water, followed by cold water; with honey and a decoction of bhallātaka; with honey and a grape decoction; with honey and āmalaka juice; or with a guḍūcī decoction. After digestion, it prescribes rice rich in ghee with an unsalted, lightly oiled soup of mudga and āmalaka. These regimens are traditionally said to reduce arśas, destroy intestinal organisms, strengthen the power of retaining what is received, and add one hundred years of life for each month of use.

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अतश्चोर्ध्वमायुर्वर्धनमुपदिशन्नाह- तत्रेत्यादि| यष्टीमधु मधु च विडङ्गतण्डुलमानेन ग्राह्यम्; एतत् पित्तरक्तार्शस्सु तत्प्रकृतौ वा| तदेव विडङ्गतण्डुलचूर्णं मधुप्रक्षेपं भल्लातकक्वाथेन पेयं, यथाबलमत्रापि सम्बध्यते; एतद्वातजेषु शुष्कार्शःसु तत्प्रकृतावपि| मधुद्राक्षाक्वाथयुक्तं वा ‘विडङ्गतण्डुलचूर्णम्’ इति शेषः| मध्वित्यादि अत्रापि विडङ्गतण्डुलचूर्णम्| गुडूचीत्यादि अत्रापि विडङ्गतण्डुलचूर्णम्| घृतवन्तं बहुघृतमित्यर्थः| तेषां फलमाह- एते इत्यादि| तस्य भल्लातकविधानवदाहारः परिहारश्च||७||

Meaning of the commentary

The commentary introduces these as measures said to increase lifespan. It states that yaṣṭīmadhu and honey are to be taken in the same quantity as the viḍaṅga seeds, and associates this form with pitta- and blood-related arśas or persons of that constitution. Viḍaṅga powder mixed with honey and drunk with bhallātaka decoction, also according to strength, is associated with dry vāta-related arśas or that constitution. In each of the remaining alternatives, viḍaṅga powder is understood as the omitted common ingredient. Ghṛtavantam means that the rice contains abundant ghee. The commentary says the stated results belong to all five regimens and directs that diet and restrictions follow the method prescribed for bhallātaka.

Key terms

viDa~ggataNDula (viḍaṅga-taṇḍula): Viḍaṅga seeds, powdered as the common ingredient in the five regimens.
arshAMsi (arśāṃsi): Arśas, the condition for which the passage claims benefit.
grahaNadhAraNashakti (grahaṇa-dhāraṇa-śakti): The power of receiving and retaining, said here to be strengthened.
bhallAtakakvAtha (bhallātaka-kvātha): A decoction of bhallātaka used as one of the vehicles.
mudgAmalakayUSha (mudgāmalaka-yūṣa): A soup of mudga and āmalaka prescribed after the preparation has digested.

Adhikarana ५ (८-१०) · Śloka १०

विडङ्गतण्डुलानां द्रोणं पिष्टपचने पिष्टवदुपस्वेद्य विगतकषायं स्विन्नमवतार्य दृषदि पिष्टमायसे दृढे कुम्भे मधूदकोत्तरं प्रावृषि भस्मराशावन्तर्गृहे चतुरो मासान्निदध्यात्, वर्षाविगमे चोद्धृत्योपसंस्कृतशरीरः सहस्रसम्पाताभिहुतं कृत्वा प्रातः- प्रातर्यथाबलमुपयुञ्जीत, जीर्णे मुद्गामलकयूषेणालवणेन घृतवन्तमोदनमश्नीयात्, पांशुशय्यायां शयीत, तस्य मासादूर्ध्वं सर्वाङ्गेभ्यः कृमयो निष्क्रामन्ति, तानणुतैलेनाभ्यक्तस्य वंशविदलेनापहरेत्, द्वितीये पिपीलिकास्तृतीये यूकास्तथैवापहरेत्, चतुर्थे दन्तनखरोमाण्यवशीर्यन्ते; पञ्चमे प्रशस्तगुणलक्षणानि जायन्ते, अमानुषं चादित्यप्रकाशं वपुरधिगच्छति, दूराच्छ्रवणानि दर्शना निचास्य भवन्ति, रजस्तमसी चापोह्य सत्त्वमधितिष्ठति, श्रुतनिगाद्यपूर्वोत्पादी गजबलोऽश्वजवः पुनर्युवाऽष्टौ वर्षशतान्यायुरवाप्नोति; तस्याणुतैलमभ्यङ्गार्थे, अजकर्णकषायमुत्सादनार्थे, सोशीरं कूपोदकं स्नानार्थे, चन्दनमुपलेपनार्थे, भल्लातकविधानवदाहारः परिहारश्च ||८|| काश्मर्याणां निष्कुलीकृतानामेष एव कल्पः पांशुशय्याभोजनवर्जं; अत्र हि पयसा शृतेन भोक्तव्यं, समानमन्यत् पूर्वेणाशिषश्च | शोणितपित्तनिमित्तेषु विकारेष्वेतेषामुपयोगः ||९|| यथोक्तमागारं प्रविश्य बलामूलार्धपलं पलं वा पयसाऽऽलोड्य पिबेत्, जीर्णे पयः सर्पिरोदन इत्याहारः, एवं द्वादशरात्रमुपयुज्य द्वादश वर्षाणि वयस्तिष्ठति; एवं दिवसशतमुपयुज्य वर्षशतं वयस्तिष्ठति | एवमेवातिबलानागबलाविदारीशतावरीणामुपयोगः | विशेषतस्त्वतिबलामुदकेन, नागबलाचूर्णं मधुना, विदारीचूर्णं क्षीरेण, शतावरीमप्येवं, पूर्वेणान्यत् समानमाशिषश्च समाः | एतास्त्वौषधयो बलकामानां शोषिणां रक्तपित्तोपसृष्टानां शोणितं छर्दयतां विरिच्यमानानां चोपदिश्यन्ते ||१०||

Meaning of the śloka

Verses 8–10 describe elaborate rasāyana regimens. Viḍaṅga seeds are steamed, processed, ground, sealed in an iron vessel with a honey-water medium, and kept within a heap of ash during the rainy season. After prescribed bodily preparation and ritual consecration, the material is taken in the morning according to strength, followed after digestion by a restricted meal; the person sleeps on a bed of dust. The text describes successive, extraordinary bodily changes over several months, followed by radiant appearance, distant hearing and sight, predominance of sattva, novel poetic ability, elephant-like strength, horse-like speed, restored youth, and a lifespan of eight hundred years. It also assigns specific substances for massage, cleansing, bathing, and application, with the diet and restrictions of the bhallātaka regimen. A comparable preparation using deseeded kāśmaryā is then described, except that the dust-bed and former meal are omitted and food cooked with milk is used; it is recommended for disorders attributed to blood and pitta. Finally, preparations of balā, atibalā, nāgabalā, vidārī, and śatāvarī are described with different vehicles. The text traditionally claims that twelve nights of balā use maintains youth for twelve years and one hundred days maintains it for one hundred years, and recommends these herbs for those seeking strength, those who are emaciated, those affected by raktapitta, those vomiting blood, and those undergoing purgation.

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पिष्टपचने तृणादिकृतास्तारे कटाहे| दृषदि शिलायाम्| मधूदकोत्तरं मधूदकप्रधानम्; उदकमत्र विडङ्गकषाय एव, शीतोदकमित्यन्ये| निदध्यात् स्थापयेत्| उपसंस्कृतशरीरो विशुद्धदेहः| सहस्रसम्पाताभिहुतं कृत्वा सहस्रसम्पाताध्यायो ऋग्वेदे पठ्यते, तैर्मन्त्रैः सहस्रं हुत्वोपयुञ्जीतेत्यर्थः| जेज्जटस्तु सम्पातशब्देन याज्ञिकानां स्रवणं, तथा ह्याहार्य संस्कृत्य द्रव्याणि हूयन्ते, हुत्वा हुत्वा च पानीयादिपूर्णपात्रे संस्राव्यन्ते| एतदुक्तं भवति- सहस्रसम्पतनं यस्मिन्नभिहुते तत्तथा; तत् कृत्वोपयुञ्जीतेत्यर्थः| गयी तु अथर्वविद्भिः सम्पातक्रमेणौषधाधिकारिणा मन्त्रेण त्रिपदा गायत्र्या वा प्राक्तनकर्मक्षयार्थं विघ्नशान्त्यर्थमभिमताशीःप्राप्त्यर्थं वा सहस्राभिहुतं कृत्वा प्रयुज्यन्ते| पांशुः धूलिः| वंशविदलेन वंशकम्बिकया| द्वितीये इति मासे| अवशीर्यन्ते पतन्तीत्यर्थः| चतुर्थेऽतीते इत्यर्थः| अपूर्वोत्पादीति अपूर्वश्लोकादिकं करोतीत्यर्थः| अजकर्णो महासर्जः, ‘गन्धमुण्ड’ इति लोके| कषायोऽत्र कल्कः| सस्नेहकल्केनोद्धर्षणमुत्सादनम्| चन्दनं रक्तचन्दनं, सितचन्दनमित्यपरे| भल्लातकविधानवदिति विवृतागारप्रवेशादिभिरित्यर्थः; समानमन्यत्| आशिष इति गुणा इत्यर्थः||८-१०||

Meaning of the commentary

The commentary explains piṣṭapacana as a cauldron lined with grass and similar material, dṛṣad as a stone slab, and nidadhyāt as 'one should store it.' For madhūdakottara, it gives honey-water as predominant and understands the water as viḍaṅga decoction, while other authorities read it as cold water. Upasaṃskṛta-śarīra means a purified body. One explanation of sahasra-sampāta says the material is used after one thousand offerings with mantras from a Ṛgvedic chapter. Jejjaṭa instead connects sampāta with the ritual dripping of repeatedly offered substances into a vessel of water or another liquid. Gayī describes consecration by Atharvavedic specialists, using the relevant medicinal mantra or the three-footed Gāyatrī one thousand times, for exhaustion of former karma, removal of obstacles, or attainment of a desired blessing. The commentary defines pāṃśu as dust and vaṃśavidala as a bamboo splint; the second stage means the second month, and the shedding occurs after the fourth has elapsed. Apūrvotpādī means composing previously unheard verses or similar works. Ajakarṇa is identified as mahāsarja, popularly called gandhamuṇḍa. Here kaṣāya means paste, and utsādana is rubbing with an oily paste. Candana is interpreted as red sandalwood, while others take it as white sandalwood. Following the bhallātaka procedure means observing such measures as entering the prescribed open dwelling. Other details and the stated qualities are shared across the related regimens.

Key terms

rasAyana (rasāyana): The rejuvenative regimen described in these verses.
madhUdakottara (madhūdakottara): A medium dominated by honey-water; the commentary preserves disagreement over whether its water is viḍaṅga decoction or cold water.
sahasrasampAtAbhihuta (sahasra-sampātābhihuta): Ritually consecrated through a thousand offerings; the commentators preserve different accounts of the procedure.
upasaMskRutasharIra (upasaṃskṛta-śarīra): A person whose body has undergone the prescribed purification.
pAMshushayyA (pāṃśu-śayyā): A bed of dust prescribed during the viḍaṅga regimen.
utsAdana (utsādana): Rubbing the body with an oily paste, according to the commentary.
balA (balā): One of the roots used in the later strength- and longevity-oriented regimen.
shoNitapitta (śoṇita-pitta): A blood- and pitta-related basis of disorders for which the kāśmaryā preparations are indicated.

Adhikarana ६ (११) · Śloka ११

वाराहीमूलतुलाचूर्णं कृत्वा ततो मात्रां मधुयुक्तां पयसाऽऽलोड्य पिबेत्, जीर्णे पयः सर्पिरोदन इत्याहारः, प्रतिषेधोऽत्र पूर्ववत् ; प्रयोगमिममुपसेवमानो वर्षशतमायुरवाप्नोति स्त्रीषु चाक्षयताम्, एतेनैव चूर्णेन पयोऽवचूर्ण्य शृतशीतमभिमथ्याज्यमुत्पाद्य मधुयुतमुपयुञ्जीत सायम्प्रातरेककालं वा, जीर्णे पयः सर्पिरोदन इत्याहारः, एवं मासमुपयुज्य वर्षशतायुर्भवति ||११||

Meaning of the śloka

The passage describes taking an appropriate quantity of powdered vārāhī root, mixed with honey and stirred into milk. After it has digested, the stated food is milk, ghee, and rice, with the same restrictions as before. The text traditionally claims that this regimen brings a lifespan of one hundred years and inexhaustibility in relation to women. It then describes producing ghee by adding the same powder to cooked and cooled milk and churning it, taking the ghee with honey in the evening and morning or once daily, and following the same meal after digestion. A month of this use is again said to produce a hundred-year lifespan.

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वाराहीत्यादि| प्रतिषेधो निवृत्तिः| एतेनैव चूर्णेन वाराहीचूर्णेन क्षीरपाकविधिना शृतं क्षीरमवचूर्ण्य, तच्च शीतमभिमथ्य, आज्यमुत्पादयेत्, वाराहीशतपाकं वा सर्पिर्द्रोणमुपयुज्य वर्षशतायुर्भवति| जीर्णे पयः सर्पिरोदन इत्याहारः| कल्पनामाह- वाराहीकन्दकल्कं क्षीरचतुर्गुणं घृतद्रोणं पचेत्; अनेन क्रमेण शतपाकं घृतं द्रोणमुपयुज्य वर्षशतायुर्भवति| अन्ये पुनरनुक्तं जलमेव चतुर्गुणमाहुः| यद्यपि स्नेहपानानन्तरं स्नेहभोजनं निषिद्धं, तथाऽप्यत्र वाराह्या शतपाकसंस्कृतस्य स्वभावशमनीयरूपस्य सर्पिषः पानानन्तरं रसायनविधिना सर्पिषा भोजनं युज्यते इति न दोषः||११||

Meaning of the commentary

The commentary glosses pratiṣedha as restraint or cessation. It explains that milk cooked by the standard milk-preparation method is sprinkled with vārāhī powder, cooled, and churned to obtain ghee. As another reading or formulation, one may use a droṇa of vārāhī ghee processed one hundred times, to which the same longevity claim is attached. It specifies a preparation using vārāhī tuber paste, four times as much milk, and a droṇa of ghee; other authorities instead supply four times as much water, although water was not stated in the base text. The commentary acknowledges the general prohibition against eating fatty food after drinking fat, but argues that it is acceptable here because the ghee has been processed one hundred times with vārāhī, is regarded as naturally pacifying, and is used according to the rasāyana procedure.

Key terms

vArAhImUla (vārāhī-mūla): Vārāhī root, powdered or made into a tuber paste for the preparations described.
pratiShedha (pratiṣedha): The prior restraint or restriction, glossed by the commentary as cessation.
shatapAka (śatapāka): Processed or cooked one hundred times, describing an alternative vārāhī ghee.
sarpis: Ghee used both in the preparation and in the prescribed meal.
rasAyanavidhi (rasāyana-vidhi): The rasāyana procedure invoked to justify the special dietary sequence.

Adhikarana ७ (१२-१३) · Śloka १३

चक्षुःकामः प्राणकामो वा बीजकसाराग्निमन्थमूलं निष्क्वाथ्य माषप्रस्थं साधयेत्, तस्मिन् सिध्यति चित्रकमूलानामक्षमात्रं कल्कं दद्यादामलकरसचतुर्थभागं, ततः स्विन्नमवतार्य सहस्रसम्पाताभिहुतं कृत्वा शीतीभूतं मधुसर्पिर्भ्यां संसृज्योपयुञ्जीत यथाबलं, यथासात्म्यं च लवणं परिहरन् भक्षयेत् | जीर्णे मुद्गामलकयूषेणालवणेन घृतवन्तमोदनमश्नीयात् पयसा वा मासत्रयम्; एवमाभ्यां प्रयोगाभ्यां चक्षुः सौपर्णं भवत्यनल्पबलः स्त्रीषु चाक्षयो वर्षशतायुर्भवतीति ||१२|| भवति चात्र- पयसा सह सिद्धानि नरः शणफलानि यः | भक्षयेत् पयसा सार्धं वयस्तस्य न शीर्यते ||१३||

Meaning of the śloka

For one seeking good sight or vitality, the passage describes a decoction of the heartwood of bījaka and the root of agnimantha in which a prastha of māṣa is cooked. While it is cooking, a paste of citraka root in an akṣa measure and āmalaka juice amounting to one quarter are added. After cooking, the preparation is removed, consecrated with a thousand oblations, cooled, combined with honey and ghee, and taken according to strength and suitability while avoiding salt. After digestion, rice with ghee is eaten with an unsalted soup of mudga and āmalaka, or with milk, for three months. The text traditionally attributes sight like that of Garuḍa, substantial strength, undiminished sexual capacity, and a hundred-year lifespan to these two modes of use. It then records a verse saying that a person who eats śaṇa fruits cooked with milk and accompanied by milk does not undergo decline of age.

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बीजकसाराग्निमन्थमूलं पलं सलिलाढके निष्क्वाथ्य, अर्धावशिष्टे तत्र पूते षोडशपलानि माषाणि साध्यानि, तस्मिंश्च सिध्यति चित्रमूलकल्काक्षं प्रक्षिपेत्, आमलकरसस्य माषप्रस्थापेक्षया चतुर्थभागं कुडवमष्टौ पलानि| पयसा वेति योगद्वयमेतत्, योजनाविशेषत्वात्| सौपर्णं गरुडचक्षुषा तुल्यं चक्षुर्भवति| गयी तु ‘सहस्रसम्पाताभिहुतं कृत्वा’ इति न पठति| अन्ये तु सुश्रुताध्यायिनोऽत्र वक्ष्यमाणं योगं पठन्ति; यथा- पयसा सह सिद्धानीत्यादि| अयं योगोऽनार्षः, जेज्जटेनाप्यनुक्तत्वात्; तस्मान्न पठनीयः||१२-१३||

Meaning of the commentary

The commentary specifies that one pala each of bījaka heartwood and agnimantha root is decocted in one āḍhaka of water, and sixteen palas of māṣa are cooked in the strained liquid when half remains. During cooking, one akṣa of citraka-root paste is added; the āmalaka juice is one quarter of the māṣa quantity, namely one kuḍava or eight palas. It reads the alternative involving milk as establishing two distinct applications because their modes of combination differ. Sauparṇa sight is explained as sight comparable to Garuḍa's. The commentator preserves textual disagreement: Gayī does not read the phrase about consecration with a thousand oblations. Some students of Suśruta read the following verse beginning with śaṇa fruits here, but the commentator judges that verse non-authoritative because Jejjaṭa also does not mention it and therefore says it should not be read as part of the text.

Key terms

bIjakasAra (bījaka-sāra): The heartwood of bījaka used in the described decoction.
agnimanthamUla (agnimantha-mūla): Agnimantha root, combined here with bījaka heartwood.
sahasrasampAtAbhihuta (sahasra-sampātābhihuta): Consecrated with a thousand oblations; Gayī is said not to read this phrase.
yathAbala (yathābala): In an amount suited to the person's strength.
yathAsAtmya (yathāsātmya): According to what is suitable or accustomed for the person.
sauparNa (sauparṇa): Compared by the commentary to the sight of Garuḍa.
anArSha (anārṣa): Judged by the commentator to be non-authoritative or not derived from the sage's textual tradition.

Adhikarana पुष्पिका · Śloka २७

इति सुश्रुतसंहितायां चिकित्सास्थाने सर्वोपघातशमनीयं रसायनचिकित्सितं नाम सप्तविंशोऽध्यायः ||२७||

Meaning of the śloka

Thus ends the twenty-seventh chapter of the Cikitsāsthāna in the Suśruta Saṃhitā, entitled Sarvopaghātaśamanīya Rasāyana Cikitsita.

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इति श्रीडल्ह(ह्ल)णविरचितायां निबन्धसङ्ग्रहाख्यायां सुश्रुतव्याख्यायां चिकित्सास्थाने सप्तविंशतितमोऽध्यायः|||२७||

Meaning of the commentary

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

Key terms

sarvopaghAtashamanIya (sarvopaghātaśamanīya): The chapter title, referring to rasāyana said to pacify or counter all forms of impairment.
rasAyanacikitsita (rasāyana-cikitsita): The treatment chapter devoted to rasāyana.
cikitsAsthAna (Cikitsāsthāna): The treatment section of the Suśruta Saṃhitā.
nibandhasa~ggraha (Nibandhasaṅgraha): The title of Dalhaṇa's commentary on the Suśruta Saṃhitā.

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