The commentary defines svabhāvavyādhipratiṣedhana as the counteraction of conditions that arise naturally, such as hunger, thirst, old age, death, and sleep; the rasāyana devoted to this subject is therefore called svabhāvavyādhipratiṣedhanīya. Although the natural course is ordinarily considered impossible to prevent, the commentator states the traditional position that great seers endowed with austerity, knowledge, and related qualities could, through the power of rasāyana, restrain such natural conditions in persons whose lifespan was not fixed. By contrast, those whose lifespan was fixed and whose powers had not been diminished by the impurity of the Kali age are said to be unsuitable for rasāyana. The precise force of the final description is difficult and requires review against the source edition.
Key terms
svabhAvavyAdhi (svabhāvavyādhi)
A condition arising through the natural course, exemplified here by hunger, thirst, aging, death, and sleep.
pratiShedhana (pratiṣedhana)
Counteraction or restraint, as used in the chapter title.
rasAyana (rasāyana)
The traditional regimen discussed in relation to counteracting naturally arising conditions.
aniyatAyuSh (aniyatāyuṣ)
A person whose lifespan is described as not fixed.
Brahmā and the other primordial beings are said to have first created the amṛta called Soma for the destruction of aging and death; its prescribed method will now be stated. Although Soma is one, it is divided into twenty-four types according to differences in place, name, form, and potency: Aṃśumān, Muñjavān, Candramā, Rajataprabha, Dūrvāsoma, Kanīyān, Śvetākṣa, Kanakaprabha, Pratānavān, Tālavṛnta, Karavīra, Aṃśavān, Svayamprabha, Mahāsoma, Garuḍāhṛta, Gāyatra, Traiṣṭubha, Pāṅkta, Jāgata, Śākvara, Agniṣṭoma, Raivata, Yathokta, and the form associated with the three-footed Gāyatrī and called Uḍupati. These Somas are designated by auspicious names given in the Veda. The method of observance is the same for all of them, and they are said to possess equal qualities; their regimen will be explained.
The phrase 'joined with the three-footed Gāyatrī' qualifies all the Somas. Because the Gāyatrī made of syllables and accents cannot literally be joined to Soma, the commentator interprets it as association with the three worlds and the three Vedas taught through Gāyatrī. Through the traditional power attributed to drinking Soma, these three worlds and three Vedas are said to come under the drinker's command. The statement that these are Somas bearing Vedic names establishes their authority even though the names are not commonly known. 'Equal qualities' is glossed as 'equal results.'
Key terms
amRuta (amṛta)
The deathless substance with which Soma is identified in the passage.
soma (Soma)
The single sacred substance described here as having twenty-four forms.
caturviMshatidhA (caturviṃśatidhā)
Divided into twenty-four types.
tripadA gAyatrI (tripadā Gāyatrī)
The three-footed Gāyatrī, interpreted by the commentary through the three worlds and three Vedas rather than as a literal conjunction.
tulyaguNa (tulyaguṇa)
Having equal qualities, glossed by the commentary as yielding equal results.
The text gives an elaborate historical regimen for a person intending to use one of the Somas. It calls for attendants and equipment, a three-enclosed dwelling in an auspicious place, prior removal of doṣas and gradual restoration of diet, and selection of auspicious calendrical conditions. Aṃśumān Soma is ritually obtained and consecrated; its tuber is pierced with a gold needle, and an añjali measure of its liquid is collected in a gold or, according to the preserved variant, silver vessel and consumed once without tasting it. The remainder is placed in water, and the person observes yama, niyama, silence, purity, seclusion, and attendance by friends. After drinking the rasāyana, the person is told to remain intent upon it in a windless place, sitting, standing, or walking, without lying down. The passage then describes a staged course involving restricted food and water, ritual recitations, milk, isolation, and successive bodily events over many days: vomiting described as blood-stained and worm-mixed, diarrhea, swelling, the supposed expulsion of worms, extreme loss of flesh, shedding and later renewal of skin, teeth, nails, and hair, and gradual return to food and outside exposure. It prescribes milk preparations, bathing or sprinkling, oils, pastes, massage substances, soups, rice gruel, and a carefully graduated residence through three enclosures, followed by avoidance of anger. This general regimen is said to apply to all Somas. The vine, spreading, shrub-like, and related forms are assigned here for consumption by Brāhmaṇas, Kṣatriyas, and Vaiśyas, in a stated quantity of three and a half muṣṭis.
The commentary explains anyatama as any one Soma and upayuyukṣu as one wishing to undertake its use. Equipment includes such things as ghee, and attendants perform all required tasks. An auspicious place is one examined by experts in building science and sloping eastward or northward; the threefold dwelling is an inner chamber enclosed three times. Hṛtadoṣa means that doṣas have first been removed through procedures beginning with oleation and sudation and including emesis, while pratisaṃsṛṣṭabhakta means that a suitable diet has been restored through a sequence beginning with peyā. The commentary lists accepted and excluded lunar days, karaṇas, muhūrtas, and nakṣatras. It explains that Soma is brought according to the Agniṣṭoma rite, bathed by officiating priests, and offered into fire. Añjalimātra is equated with a kuḍava; the juice is swallowed without savoring it, and the remaining harvested tuber is deposited in river or similar water. Niyama restrains mental intentions, yama restrains senses and body, and vāgyata means silence. Vihāra here includes going, walking about, standing, and sitting; the prohibition on lying down means not sleeping, with daytime sleep excluded. Only a small quantity of cold water is allowed for thirst. For 'touching a cow,' Jejjaṭa offers the alternative interpretation 'giving a cow.' The commentary explains several expressions concerning unwanted food or receipt, giving milk, dust, sprinkling or bathing, and rubbing the body with an oily paste. Ajakarṇa-kaṣāya is taken here as a paste, since kaṣāya can name one of five preparation forms. Oil of black sesame prepared with four parts cow's milk and madhuka paste is assigned for use with foods. Upayogavikalpa encompasses variations in both diet, such as cow's milk, and conduct. Vallī means a vine, pratāna a spreading growth like dūrvā, aquatic growth, or roots, and kṣupaka a shrub or branching plant; the inclusive wording also covers tubers and other forms. Finally, the stated quantity is explained as three and a half muṣṭis, with one muṣṭi equated to one pala.
Key terms
trivRutam AgAram (trivṛtam āgāram)
A dwelling interpreted as an inner chamber surrounded by three enclosures.
hRutadoSha (hṛtadoṣa)
A state in which doṣas are said to have been removed through preparatory procedures.
pratisaMsRuShTabhakta (pratisaṃsṛṣṭabhakta)
Having had a suitable diet gradually restored through a prescribed sequence.
yama-niyama
Disciplines explained here as restraint of the senses and body and restraint of mental intentions.
a~jjalimAtra (añjalimātra)
An añjali measure, equated by the commentary with a kuḍava.
upayogavikalpa
Variations in the prescribed diet and conduct during use.
muShTi (muṣṭi)
A measure equated by the commentary with one pala.
Adhikarana ৪ (১৩) · Śloka ১৩
অংশুমন্তং সৌবর্ণে পাত্রেঽভিষুণুযাত্, চন্দ্রমসং রাজতে; তাবুপযুজ্যাষ্টগুণমৈশ্বর্যমবাপ্যেশানং দেবমনুপ্রবিশতি, শেষাংস্তু তাম্রমযে মৃন্মযে বা রোহিতে বা চর্মণি বিততে; শূদ্রবর্জং ত্রিভির্বর্ণৈঃ সোমা উপযোক্তব্যাঃ |
ততশ্চতুর্থে মাসে পৌর্ণমাস্যাং শুচৌ দেশে ব্রাহ্মণানর্চযিত্বা কৃতমঙ্গলো নিষ্ক্রম্য যথোক্তং ব্রজেদিতি ||১৩||
Aṃśumant Soma is to be pressed in a gold vessel and Candramas Soma in a silver vessel. The text traditionally states that, after using these two, a person obtains eightfold aiśvarya and enters the divine Īśāna. The remaining Soma varieties are to be pressed in a copper or earthen vessel, or upon the outstretched hide of a rohita deer. The text restricts Soma use to the three social classes other than Śūdras. In the fourth month, on the full-moon day, the person is to honour Brāhmaṇas in a pure place, perform auspicious observances, leave the enclosure, and proceed as previously directed.
The commentary says that this passage distinguishes the vessels used for the Soma varieties and glosses abhiṣuṇuyāt as ‘should press.’ ‘Having used those two’ refers to Aṃśumant and Candramas. It enumerates the eight forms of aiśvarya as aṇimā, laghimā, prāpti, prākāmya, mahimā, īśitva, vaśitva, and kāmāvasāyitā, and says that powers otherwise gained through yoga are here attributed to Soma rasāyana. It then preserves a different eightfold account from the Caraka tradition: entry or application of the mind, knowledge of objects, acting at will, vision, hearing, memory, radiance, and disappearance at will; these are said there to arise through purity and concentration of mind. Īśāna is identified as Maheśvara. Rohita is explained as a particular reddish deer, and vitata as spread out or extended.
Key terms
aMshumant (aṃśumant)
A named variety of Soma that the passage directs to be pressed in a gold vessel.
candramas
A named variety of Soma that the passage directs to be pressed in a silver vessel.
aShTaguNamaishvarya (aṣṭaguṇam aiśvarya)
Eightfold extraordinary power, for which the commentary preserves two distinct enumerations.
IshAna (Īśāna)
A divine figure identified by the commentary as Maheśvara.
rohita
A particular reddish deer whose stretched hide is named as one possible pressing surface.
ओषधीनां पतिं सोममुपयुज्य विचक्षणः |
दशवर्षसहस्राणि नवां धारयते तनुम् ||१४||
नाग्निर्न तोयं न विषं न शस्त्रं नास्त्रमेव च |
तस्यालमायुःक्षपणे समर्थानि भवन्ति हि ||१५||
भद्राणां षष्टिवर्षाणां प्रस्रुतानामनेकधा |
कुञ्जराणां सहस्रस्य बलं समधिगच्छति ||१६||
क्षीरोदं शक्रसदनमुत्तरांश्च कुरूनपि |
यत्रेच्छति स गन्तुं वा तत्राप्रतिहता गतिः ||१७||
कन्दर्प इव रूपेण कान्त्या चन्द्र इवापरः |
प्रह्लादयति भूतानां मनांसि स महाद्युतिः ||१८||
साङ्गोपाङ्गांश्च निखिलान् वेदान् विन्दति तत्त्वतः |
चरत्यमोघसङ्कल्पो देववच्चाखिलं जगत् ||१९||
Meaning of the śloka
The passage traditionally claims that a discerning person who uses Soma, lord of medicinal plants, maintains a renewed body for ten thousand years. Fire, water, poison, weapons, and weapon-like powers are said to be unable to end that person’s life. The person is attributed strength equal to a thousand sixty-year-old bhadra elephants repeatedly in rut, unrestricted travel to the Ocean of Milk, Indra’s abode, the northern Kurus, or any desired place, beauty like Kandarpa and radiance like another moon, the power to delight living beings, complete knowledge of the Vedas with their branches and subsidiary branches, unfailing intentions, and movement throughout the world like a deity.
For navām, ‘new,’ the commentary preserves the variant akṣatam, ‘uninjured’ or ‘intact.’ On that reading, the body remains intact and the verse implies prevention of disease. It explains astra as a weapon empowered by mantra. In the statement about destroying life, alam is understood as continually or exceedingly, and the sense is that the listed forces cannot do so. Bhadra denotes a class of elephant; sixty years states their age; prasruta describes elephants with rut-fluid flowing; and anekadhā means many times. Comparison with the strength of a thousand such elephants indicates irresistibility. Kandarpa is Kāma, Kṣīroda is the Milk Ocean, Śakrasadana is Indra’s dwelling, and Uttarakuru is a particular region. Apratihatā and amoghasaṅkalpa are explained as unobstructed or irresistible. The comparison with the moon concerns the person’s radiance.
Key terms
soma
The traditional rasāyana substance called the lord of medicinal plants in this passage.
navA / akShatam (navā / akṣatam)
Variant readings describing the body as renewed, or as intact and uninjured.
astra
Explained by the commentary as a weapon empowered by mantra.
uttarakuru (Uttarakuru)
A particular northern region named among the destinations said to become accessible.
amoghasa~gkalpa (amoghasaṅkalpa)
One whose intention is described as unfailing or irresistible.
सर्वेषामेव सोमानां पत्राणि दश पञ्च च |
तानि शुक्ले च कृष्णे च जायन्ते निपतन्ति च ||२०||
एकैकं जायते पत्रं सोमस्याहरहस्तदा |
शुक्लस्य पौर्णमास्यां तु भवेत् पञ्चदशच्छदः ||२१||
शीर्यते पत्रमेकैकं दिवसे दिवसे पुनः |
कृष्णपक्षक्षये चापि लता भवति केवला ||२२||
अंशुमानाज्यगन्धस्तु कन्दवान् रजतप्रभः |
कदल्याकारकन्दस्तु मुञ्जवांल्लशुनच्छदः ||२३||
चन्द्रमाः कनकाभासो जले चरति सर्वदा |
गरुडाहृतनामा च श्वेताक्षश्चापि पाण्डुरौ ||२४||
सर्पनिर्मोकसदृशौ तौ वृक्षाग्रावलम्बिनौ |
तथाऽन्ये मण्डलैश्चित्रैश्चित्रिता इव भान्ति ते ||२५||
सर्व एव तु विज्ञेयाः सोमाः पञ्चदशच्छदाः |
क्षीरकन्दलतावन्तः पत्रैर्नानाविधैः स्मृताः ||२६||
Meaning of the śloka
All Soma varieties are described as having fifteen leaves. During the bright fortnight their leaves arise one per day, so that Soma has fifteen leaves at the full moon. During the dark fortnight one leaf falls each day, leaving only the vine at its end. Aṃśumant smells like ghee, has a tuber, and shines like silver. Muñjavant has a tuber shaped like that of the plantain and leaves resembling garlic. Candramas has a golden appearance and always grows or moves in water. The varieties called Garuḍāhṛta and Śvetākṣa are pale, resemble a cast-off snakeskin, and hang from treetops. Other varieties appear decorated with varied circular markings. All Somas are to be recognized as fifteen-leaved plants possessing milky sap, tubers, and vines, while having leaves of different forms.
हिमवत्यर्बुदे सह्ये महेन्द्रे मलये तथा |
श्रीपर्वते देवगिरौ गिरौ देवसहे तथा ||२७||
पारियात्रे च विन्ध्ये च देवसुन्दे हदे तथा |
उत्तरेण वितस्तायाः प्रवृद्धा ये महीधराः ||२८||
पञ्च तेषामधो मध्ये सिन्धुनामा महानदः |
हठवत् प्लवते तत्र चन्द्रमाः सोमसत्तमः ||२९||
तस्योद्देशेषु चाप्यस्ति मुञ्जवानंशुमानपि |
काश्मीरेषु सरो दिव्यं नाम्ना क्षुद्रकमानसम् ||३०||
गायत्रस्त्रैष्टुभः पाङ्क्तो जागतः शाक्वरस्तथा |
अत्र सन्त्यपरे चापि सोमाः सोमसमप्रभाः ||३१||
Meaning of the śloka
The passage names places where Soma is said to be found: Himavat, Arbuda, Sahya, Mahendra, Malaya, Śrīparvata, Devagiri, Devasaha, Pāriyātra, Vindhya, Devasunda, and a lake. North of the Vitastā are lofty mountains, and below five of them, in their midst, is the great river called Sindhu. There, the excellent Soma called Candramas floats among water plants. In its regions are also Muñjavān and Aṃśumān. In Kashmir is the divine lake named Kṣudrakamānasa. Other Soma varieties, including Gāyatra, Traiṣṭubha, Pāṅkta, Jāgata, and Śākvara, are also said to occur in these places, shining like Soma.
The commentary says that these verses state the locations in which the Soma varieties are to be sought. Because the list of places lacks an expressed verb, the general verb 'they exist' is to be supplied. It then explains the particular location of the Soma called Candramas: Vitastā is a specific river, Sindhu is the name of a great river, haṭha means a water plant called jalakumbhikā, and plavate means 'floats.' Candramas is identified as a particular variety of Soma.
Key terms
soma (Soma)
The traditionally described rasāyana plant or substance whose varieties and locations are listed here.
candramAH (Candramas)
A particular variety of Soma said to float at the stated river location.
vitastA (Vitastā)
The specific river used as a geographical reference in the passage.
sindhu (Sindhu)
The great river named in the passage.
haTha (haṭha)
Glossed by the commentary as jalakumbhikā, a water plant.
kShudrakamAnasa (Kṣudrakamānasa)
The divine lake in Kashmir named as a location of Soma.
The passage states that people of poor fortune who have dishonoured physicians do not see these Soma plants. It also excludes those described as unrighteous, ungrateful, hostile to medicines, or hostile to Brāhmaṇas.
The commentary preserves a variant reading: where the text has bheṣajadveṣiṇa, 'those hostile to medicines,' another reading is bhiṣajadveṣiṇa, 'those hostile to physicians.' It explains that people who, through poor fortune, have insulted physicians do not see those Soma plants.
Key terms
mandabhAgya (mandabhāgya)
Described in the passage as being of poor fortune.
bhiShaj (bhiṣaj)
A physician or learned healer whom the passage says should not be dishonoured.
bheShajadveShiN (bheṣajadveṣin)
One hostile to medicines; the commentary records 'hostile to physicians' as a variant reading.
pAThAntara (pāṭhāntara)
An alternative textual reading preserved by the commentator.
soma (Soma)
The plants or varieties which the stated people are traditionally said not to perceive.
Thus ends the twenty-ninth 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.