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AYANAACADEMYby Dr Vijaya Dwarampudi
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೧೭. ವಿಸರ್ಪನಾಡೀಸ್ತನರೋಗಚಿಕಿತ್ಸಿತಮ್

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Adhikarana ೧ (೧-೨) · Śloka ೩

ಅಥಾತೋ ವಿಸರ್ಪನಾಡೀಸ್ತನರೋಗಚಿಕಿತ್ಸಿತಂ ವ್ಯಾಖ್ಯಾಸ್ಯಾಮಃ ||೧|| ಯಥೋವಾಚ ಭಗವಾನ್ ಧನ್ವನ್ತರಿಃ ||೨|| ಸಾಧ್ಯಾ ವಿಸರ್ಪಾಸ್ತ್ರಯ ಆದಿತೋ ಯೇ ನ ಸನ್ನಿಪಾತಕ್ಷತಜೌ ಹಿ ಸಾಧ್ಯೌ |೩|

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अथातो विसर्पनाडीस्तनरोगचिकित्सितं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| साध्या विसर्पास्त्रय आदितो ये न सन्निपातक्षतजौ हि साध्यौ |३|

Meaning of the śloka

Now the treatment of visarpa, nāḍī and diseases of the breast will be explained, as taught by Bhagavān Dhanvantari. Of the forms of visarpa described, the first three are curable; those arising from sannipāta and from injury are not curable.

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ಸಾಧ್ಯಾ ಇತ್ಯಾದಿ| ಸಾಧ್ಯಾಸಾಧ್ಯವಿಭಾಗಕರಣಂ ಪುನಶ್ಚಿಕಿತ್ಸಿತಪ್ರಕ್ರಮಾತ್||೧-೨||-

Meaning of the commentary

The commentator says that the division into curable and incurable types is stated again here because the discussion is entering the treatment section.

Key terms

visarpa
A classical disease category characterized in this text by a spreading disorder; the chapter begins its treatment here.
nāḍī
In this chapter title, the classical category of a persistent tract or channel-like lesion.
stanaroga
The group of diseases affecting the breast discussed in this chapter.
sannipātaja
Arising from the combined disturbance of all three doṣas; stated here to be incurable.
kṣataja
Arising from injury; stated here to be incurable.

Adhikarana ೨ (೩) · Śloka ೩

ಸಾಧ್ಯೇಷು ತತ್ಪಥ್ಯಗಣೈರ್ವಿದಧ್ಯಾದ್ಧೃತಾನಿ ಸೇಕಾಂಶ್ಚ ತಥೋಪದೇಹಾನ್ ||೩||

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साध्येषु तत्पथ्यगणैर्विदध्याद्धृतानि सेकांश्च तथोपदेहान् ||३||

Meaning of the śloka

For the curable types, the physician should prepare medicated ghee using the groups of substances appropriate to each condition, and should likewise employ sprinkling or pouring treatments and external applications.

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ತೇಷಾಂ ಸರ್ವೇಷಾಮೇವ ಸಾಮಾನ್ಯಚಿಕಿತ್ಸಿತಸೂತ್ರಂ ನಿರ್ದಿಶನ್ನಾಹ- ಸಾಧ್ಯೇಷ್ವಿತ್ಯಾದಿ| ತತ್ಪಥ್ಯಗಣೈರ್ಯಥಾಕ್ರಮಂ ವಾತಪಿತ್ತಕಫಜೇಷು ವಾತಾದಿದೋಷಹರಗಣೈಃ||೩||

Meaning of the commentary

The commentator identifies this as a general rule of treatment for all the curable forms. ‘Appropriate groups’ means that vāta-, pitta-, and kapha-origin varieties are to receive groups of substances that counter the corresponding doṣa, respectively.

Key terms

sādhya
A type considered amenable to treatment in the classical prognosis.
pathyagaṇa
A group of substances regarded as appropriate for the particular doṣa-based form.
ghṛta
Clarified butter prepared with medicinal substances in the described treatment.
seka
A local treatment involving sprinkling or pouring liquid over the affected area.
upadeha
An external application placed upon the affected area.

Adhikarana ೩ (೪-೫) · Śloka ೫

ಮುಸ್ತಾಶತಾಹ್ವಾಸುರದಾರುಕುಷ್ಠವಾರಾಹಿಕುಸ್ತುಮ್ಬುರುಕೃಷ್ಣಗನ್ಧಾಃ | ವಾತಾತ್ಮಕೇ ಚೋಷ್ಣಗಣಾಃ ಪ್ರಯೋಜ್ಯಾಃ ಸೇಕೇಷು ಲೇಪೇಷು ತಥಾ ಶೃತೇಷು ||೪|| ಯತ್ ಪಞ್ಚಮೂಲಂ ಖಲು ಕಣ್ಟಕಾಖ್ಯಮಲ್ಪಂ ಮಹಚ್ಚಾಪ್ಯಥ ವಲ್ಲಿಜಂ ಚ | ತಚ್ಚೋಪಯೋಜ್ಯಂ ಭಿಷಜಾ ಪ್ರದೇಹೇ ಸೇಕೇ ಘೃತೇ ಚಾಪಿ ತಥೈವ ತೈಲೇ ||೫||

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मुस्ताशताह्वासुरदारुकुष्ठवाराहिकुस्तुम्बुरुकृष्णगन्धाः | वातात्मके चोष्णगणाः प्रयोज्याः सेकेषु लेपेषु तथा शृतेषु ||४|| यत् पञ्चमूलं खलु कण्टकाख्यमल्पं महच्चाप्यथ वल्लिजं च | तच्चोपयोज्यं भिषजा प्रदेहे सेके घृते चापि तथैव तैले ||५||

Meaning of the śloka

For a vāta-origin condition, mustā, śatāhvā, suradāru, kuṣṭha, vārāhī, kustumburu, kṛṣṇagandhā, and substances belonging to the warming groups are prescribed in liquids for seka, in external pastes, and in medicated decoctions. The physician should also use the small and great thorn-named pañcamūla groups and the creeper group in external applications, seka, medicated ghee, and medicated oil.

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ಮುಸ್ತೇತ್ಯಾದಿ| ಕೃಷ್ಣಗನ್ಧಾ ಶೋಭಾಞ್ಜನಕಃ, ಶಮೀತ್ಯಪರೇ| ಉಷ್ಣಗಣಾ ಭದ್ರದಾರ್ವಾದಯಃ ಪಿಪ್ಪಲ್ಯಾದಯಶ್ಚ| ಯದಿತ್ಯಾದಿ ತೃಣಾಖ್ಯಂ ಪಞ್ಚಮೂಲಮಪಹಾಯ ಶೇಷಾಣಿ ಚತ್ವಾರಿ ಪಞ್ಚಮೂಲಾನಿ ಗ್ರಾಹ್ಯಾಣಿ||೪-೫||

Meaning of the commentary

The commentator identifies kṛṣṇagandhā as śobhāñjanaka, while another view takes it as śamī. The warming groups include those beginning with bhadradāru and those beginning with pippalī. For the next verse, the commentator says that the grass group of pañcamūla is excluded and the other four pañcamūla groups are intended.

Key terms

vātatmaka
A form attributed predominantly to vāta in the classical classification.
uṣṇagaṇa
Groups of substances classed as warming; the commentary gives bhadradāru- and pippalī-beginning groups as examples.
pañcamūla
A named group of five roots; the commentary understands four such groups here after excluding the grass group.
pradeha
A medicinal paste or coating applied externally.
kṛṣṇagandhā
A plant name read as śobhāñjanaka by the commentator, with śamī preserved as an alternative identification.

Adhikarana ೪ (೬-೯) · Śloka ೯

ಕಸೇರುಶೃಙ್ಗಾಟಕಪದ್ಮಗುನ್ದ್ರಾಃ ಸಶೈವಲಾಃ ಸೋತ್ಪಲಕರ್ದಮಾಶ್ಚ | ವಸ್ತ್ರಾನ್ತರಾಃ ಪಿತ್ತಕೃತೇ ವಿಸರ್ಪೇ ಲೇಪಾ ವಿಧೇಯಾಃ ಸಘೃತಾಃ ಸುಶೀತಾಃ ||೬|| ಹ್ರೀವೇರಲಾಮಜ್ಜಕಚನ್ದನಾನಿ ಸ್ರೋತೋಜಮುಕ್ತಾಮಣಿಗೈರಿಕಾಶ್ಚ | ಕ್ಷೀರೇಣ ಪಿಷ್ಟಾಃ ಸಘೃತಾಃ ಸುಶೀತಾ ಲೇಪಾಃ ಪ್ರಯೋಜ್ಯಾಸ್ತನವಃ ಸುಖಾಯ ||೭|| ಪ್ರಪೌಣ್ಡರೀಕಂ ಮಧುಕಂ ಪಯಸ್ಯಾ ಮಞ್ಜಿಷ್ಠಿಕಾ ಪದ್ಮಕಚನ್ದನೇ ಚ | ಸುಗನ್ಧಿಕಾ ಚೇತಿ ಸುಖಾಯ ಲೇಪಃ ಪೈತ್ತೇ ವಿಸರ್ಪೇ ಭಿಷಜಾ ಪ್ರಯೋಜ್ಯಃ ||೮|| ನ್ಯಗ್ರೋಧವರ್ಗೈಃ ಪರಿಷೇಚನಂ ಚ ಘೃತಂ ಚ ಕುರ್ಯಾತ್ ಸ್ವರಸೇನ ತಸ್ಯ | ಶೀತೈಃ ಪಯೋಭಿಶ್ಚ ಮಧೂದಕೈಶ್ಚ ಸಶರ್ಕರೈರಿಕ್ಷುರಸೈಶ್ಚ ಸೇಕಾನ್ ||೯||

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कसेरुशृङ्गाटकपद्मगुन्द्राः सशैवलाः सोत्पलकर्दमाश्च | वस्त्रान्तराः पित्तकृते विसर्पे लेपा विधेयाः सघृताः सुशीताः ||६|| ह्रीवेरलामज्जकचन्दनानि स्रोतोजमुक्तामणिगैरिकाश्च | क्षीरेण पिष्टाः सघृताः सुशीता लेपाः प्रयोज्यास्तनवः सुखाय ||७|| प्रपौण्डरीकं मधुकं पयस्या मञ्जिष्ठिका पद्मकचन्दने च | सुगन्धिका चेति सुखाय लेपः पैत्ते विसर्पे भिषजा प्रयोज्यः ||८|| न्यग्रोधवर्गैः परिषेचनं च घृतं च कुर्यात् स्वरसेन तस्य | शीतैः पयोभिश्च मधूदकैश्च सशर्करैरिक्षुरसैश्च सेकान् ||९||

Meaning of the śloka

For pitta-origin visarpa, very cool applications are described using kaseru, śṛṅgāṭaka, padma, gundrā, śaivāla, utpala, and mud, combined with ghee and placed with cloth between the application and the body. Thin, cool applications ground with milk and ghee are also described from hrīvera, lāmajjaka, candana, srotoja, pearl, and gairika. Another soothing application uses prapauṇḍarīka, madhuka, payasyā, mañjiṣṭhikā, padmaka, candana, and sugandhikā. The passage further prescribes pouring treatments using the nyagrodha group, ghee prepared from its fresh juice, and cool milk, honey-water, sugared water, or sugarcane juice.

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ಪಿತ್ತವಿಸರ್ಪಚಿಕಿತ್ಸಿತಮಾಹ- ಕಸೇರ್ವಿತ್ಯಾದಿ| ಶೃಙ್ಗಾಟಕಂ ಜಲಮಧ್ಯೇ ತ್ರಿಕಣ್ಟಕಮ್| ಗುನ್ದ್ರಾ ಪಹರಕಭೇದಃ| ಸಶೈವಲಾಃ ಶೈವಾಲಯುಕ್ತಾ ಇತ್ಯರ್ಥಃ| ಕರ್ದಮಃ ಪಙ್ಕ ಇತ್ಯರ್ಥಃ| ವಸ್ತ್ರಾನ್ತರಾ ವಸ್ತ್ರೇಣಾನ್ತರೀಕೃತಾಃ, ತೇ ಹಿ ಸುಖೇನಾಪನೇತುಂ ಶಕ್ಯನ್ತೇ| ಹ್ರೀವೇರೇತ್ಯಾದಿ ಹ್ರೀವೇರಃ ವಾಲಕಮ್| ಲಾಮಜ್ಜಕ ಉಶೀರಮೂಲಮ್ | ಸ್ರೋತೋಜಂ ಸೌವೀರಾಞ್ಜನಮ್| ತನವಃ ಅಚ್ಛಾಃ| ಸುಖಾಯೇತಿ ತನುತ್ವಾನ್ನೋಷ್ಮಾಣಮನ್ತಃ ಪ್ರವೇಶಯತೀತ್ಯರ್ಥಃ| ಶ್ರೀವಾಗ್ಭಟ ಆಹ- “ಶ್ಲಕ್ಷ್ಣಶುಷ್ಕಘನೋ ಲೇಪಶ್ಚನ್ದನಸ್ಯಾಪಿ ದಾಹಕೃತ್| ತ್ವಗ್ಗತಸ್ಯೋಷ್ಮಣೋ ರೋಧಾಚ್ಛೀತಕೃಚ್ಚಾನ್ಯಥಾಽಗುರೋಃ”- ಇತಿ| ಪ್ರಪೌಣ್ಡರೀಕಮಿತ್ಯಾದಿ ಪಯಸ್ಯಾ ಕ್ಷೀರವಿದಾರೀ ; ಜೇಜ್ಜಟಾಚಾರ್ಯಸ್ತು ಅರ್ಕಪುಷ್ಪೀಮಾಹ| ಸುಗನ್ಧಿಕಾ ಉತ್ಪಲಸಾರಿವಾ| ನ್ಯಗ್ರೋಧೇತ್ಯಾದಿ| ಮಧೂದಕಂ ಮಧುಮಿಶ್ರಮುದಕಮ್||೬-೯||

Meaning of the commentary

The commentator introduces these as treatments for pitta-origin visarpa and explains several terms: śṛṅgāṭaka is a three-spined aquatic plant; gundrā is a kind of pahāraka; ‘with śaivāla’ means accompanied by aquatic moss or algae; and kardama means mud. Cloth is interposed so the application can be removed easily. Hrīvera is identified as vālaka, lāmajjaka as the root of uśīra, and srotoja as sauvīrāñjana. ‘Thin’ means not dense. Its stated comfort comes from not trapping heat within. A verse attributed to Vāgbhaṭa is cited: even sandalwood paste, if smooth, dry, and thick, causes burning by obstructing heat at the skin, whereas otherwise it cools. Payasyā is identified as kṣīravidārī, but Jejjaṭa calls it arkapuṣpī; sugandhikā is identified as utpalasārivā. Madhūdaka means water mixed with honey.

Key terms

pittakṛta visarpa
Visarpa attributed to pitta in the classical classification.
vastrāntara
Applied with a layer of cloth interposed, explained as permitting easier removal.
tanavaḥ
Thin or non-dense applications, intended here to avoid trapping heat.
payasyā
Identified as kṣīravidārī by one interpretation and as arkapuṣpī by Jejjaṭa.
madhūdaka
Water mixed with honey.

Adhikarana ೫ (೧೦-೧೩) · Śloka ೧೩

ಘೃತಸ್ಯ ಗೌರೀಮಧುಕಾರವಿನ್ದರೋಧ್ರಾಮ್ಬುರಾಜಾದನಗೈರಿಕೇಷು | ತಥರ್ಷಭೇ ಪದ್ಮಕಸಾರಿವಾಸು ಕಾಕೋಲಿಮೇದಾಕುಮುದೋತ್ಪಲೇಷು ||೧೦|| ಸಚನ್ದನಾಯಾಂ ಮಧುಶರ್ಕರಾಯಾಂ ದ್ರಾಕ್ಷಾಸ್ಥಿರಾಪೃಶ್ನಿಶತಾಹ್ವಯಾಸು | ಕಲ್ಕೀಕೃತಾಸೂದಕಮತ್ರ ದತ್ತ್ವಾ ನ್ಯಗ್ರೋಧವರ್ಗಸ್ಯ ತಥಾ ಸ್ಥಿರಾದೇಃ ||೧೧|| ಗಣಸ್ಯ ಬಿಲ್ವಾದಿಕಪಞ್ಚಮೂಲ್ಯಾಶ್ಚತುರ್ಗುಣಂ ಕ್ಷೀರಮಥಾಪಿ ತದ್ವತ್ | ಪ್ರಸ್ಥಂ ವಿಪಕ್ವಂ ಪರಿಷೇಚನೇನ ಪೈತ್ತೀರ್ನಿಹನ್ಯಾತ್ತು ವಿಸರ್ಪನಾಡೀಃ ||೧೨|| ವಿಸ್ಫೋಟದುಷ್ಟವ್ರಣಶೀರ್ಷರೋಗಾನ್ ಪಾಕಂ ತಥಾಽಽಸ್ಯಸ್ಯ ನಿಹನ್ತಿ ಪಾನಾತ್ | ಗ್ರಹಾರ್ದಿತೇ ಶೋಷಿಣಿ ಚಾಪಿ ಬಾಲೇ ಘೃತಂ ಹಿ ಗೌರ್ಯಾದಿಕಮೇತದಿಷ್ಟಮ್ ||೧೩||

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घृतस्य गौरीमधुकारविन्दरोध्राम्बुराजादनगैरिकेषु | तथर्षभे पद्मकसारिवासु काकोलिमेदाकुमुदोत्पलेषु ||१०|| सचन्दनायां मधुशर्करायां द्राक्षास्थिरापृश्निशताह्वयासु | कल्कीकृतासूदकमत्र दत्त्वा न्यग्रोधवर्गस्य तथा स्थिरादेः ||११|| गणस्य बिल्वादिकपञ्चमूल्याश्चतुर्गुणं क्षीरमथापि तद्वत् | प्रस्थं विपक्वं परिषेचनेन पैत्तीर्निहन्यात्तु विसर्पनाडीः ||१२|| विस्फोटदुष्टव्रणशीर्षरोगान् पाकं तथाऽऽस्यस्य निहन्ति पानात् | ग्रहार्दिते शोषिणि चापि बाले घृतं हि गौर्यादिकमेतदिष्टम् ||१३||

Meaning of the śloka

The passage describes Gauryādi ghṛta. Ghee is cooked with a paste containing gaurī, madhuka, aravinda, rodhra, ambu, rājādana, gairika, ṛṣabha, padmaka, sārivā, kākolī, medā, kumuda, utpala, candana, madhuśarkarā, drākṣā, sthirā, pṛśni, and śatāhvā. Liquids from the nyagrodha group, the sthirādi group, and the great bilvādi pañcamūla are added, together with milk. The prepared ghee is described for pouring over pitta-origin visarpa and nāḍī disorders. When taken internally, it is also claimed in the text to address visphoṭa, duṣṭavraṇa, diseases of the head, suppuration of the mouth, and certain disorders affecting children, including grahārdita and śoṣa.

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ಗೌರ್ಯಾದಿಘೃತಮಾಹ- ಘೃತಸ್ಯೇತ್ಯಾದಿ| ಗೌರೀ ಹರಿದ್ರಾ, ಗೋರೋಚನೇತ್ಯನ್ಯೇ| ಅರವಿನ್ದಂ ಪದ್ಮಮ್| ಅಮ್ಬು ವಾಲಕಮ್| ರಾಜಾದನಂ ಕ್ಷೀರಿಕಾ| ಋಷಭಃ ಕೂರ್ಚಶೀರ್ಷಕಃ ಸ್ವನಾಮಪ್ರಸಿದ್ಧಃ| ಮಧುನಃ ಶರ್ಕರಾ ಮಧುಶರ್ಕರಾ| ಸ್ಥಿರಾ ಶಾಲಪರ್ಣೀ| ಗೌರ್ಯಾದಿಶತಾಹ್ವಾನ್ತಾನಾಂ ಕಲ್ಕೀಕೃತಾನಾಂ ಚತ್ವಾರಿ ಪಲಾನಿ, ನ್ಯಗ್ರೋಧಾದೇರ್ವಿದಾರಿಗನ್ಧಾದೇರ್ಮಹತೋಽಪಿ ಪಞ್ಚಮೂಲಸ್ಯ ತ್ರಯಾಣಾಮುದಕಂ ಕ್ವಾಥಂ ಚತುರ್ಗುಣಂ ಘೃತಸ್ಯ, ಕ್ಷೀರಮಪಿ ಗವ್ಯಂ ಚತುರ್ಗುಣಮಿತಿ; ಪ್ರಸ್ಥಂ ಘೃತಸ್ಯೇತಿ ದ್ವಾತ್ರಿಂಶತ್ಪಲಾನಿ ದ್ರವದ್ರವ್ಯತ್ವಾತ್; ಅನ್ಯೇ ಪುನಃ ಕಲ್ಕಮಾನಮಷ್ಟಪಲಮಾಹುಃ||೧೦-೧೩||

Meaning of the commentary

The commentator identifies gaurī as haridrā, while others interpret it as gorocanā; aravinda as padma; ambu as vālaka; rājādana as kṣīrikā; ṛṣabha as the plant known as kūrcaśīrṣaka; and sthirā as śālaparṇī. Madhuśarkarā is explained as sugar derived from honey. The paste from gaurī through śatāhvā is said to measure four pala. Decoctions from three groups—nyagrodhādi, vidārigandhādi, and the great pañcamūla—are each taken at four times the ghee, and cow's milk likewise at four times the ghee. A prastha of ghee is explained as thirty-two pala because ghee is a liquid substance. Another opinion assigns eight pala as the quantity of paste.

Key terms

Gauryādi ghṛta
The named medicated-ghee preparation described in verses 10–13.
gaurī
Identified as haridrā by the commentator, while another interpretation takes it as gorocanā.
prastha
A classical measure; the commentary equates the stated amount of ghee here with thirty-two pala.
kalka
The paste component of the preparation; authorities cited in the commentary differ between four and eight pala.
duṣṭavraṇa
A classically described impaired or difficult wound for which the text claims benefit.

Adhikarana ೬ (೧೪-೧೫) · Śloka ೧೫

ಅಜಾಽಶ್ವವಗನ್ಧಾ ಸರಲಾ ಸಕಾಲಾ ಸೈಕೈಷಿಕಾ ಚಾಪ್ಯಥವಾಽಜಶೃಙ್ಗೀ | ಗೋಮೂತ್ರಪಿಷ್ಟೋ ವಿಹಿತಃ ಪ್ರದೇಹೋ ಹನ್ಯಾದ್ವಿಸರ್ಪಂ ಕಫಜಂ ಸ ಶೀಘ್ರಮ್ ||೧೪|| ಕಾಲಾನುಸಾರ್ಯಾಗುರುಚೋಚಗುಞ್ಜಾರಾಸ್ನಾವಚಾಶೀತಶಿವೇನ್ದ್ರಪರ್ಣ್ಯಃ | ಪಾಲಿನ್ದಿಮುಞ್ಜಾತಮಹೀಕದಮ್ಬಾ ಹಿತಾ ವಿಸರ್ಪೇಷು ಕಫಾತ್ಮಕೇಷು ||೧೫||

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अजाऽश्ववगन्धा सरला सकाला सैकैषिका चाप्यथवाऽजशृङ्गी | गोमूत्रपिष्टो विहितः प्रदेहो हन्याद्विसर्पं कफजं स शीघ्रम् ||१४|| कालानुसार्यागुरुचोचगुञ्जारास्नावचाशीतशिवेन्द्रपर्ण्यः | पालिन्दिमुञ्जातमहीकदम्बा हिता विसर्पेषु कफात्मकेषु ||१५||

Meaning of the śloka

For kapha-origin visarpa, the passage describes an external application ground with cow urine from ajā, aśvagandhā, saralā, kālā, and ekaiṣikā, or alternatively ajaśṛṅgī, and claims that it acts quickly. It also lists kālānusāryā, aguru, coca, guñjā, rāsnā, vacā, śītaśiva, indraparṇī, pālindī, muñjāta, and mahīkadamba as useful in kapha-origin forms.

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ಕಫವಿಸರ್ಪಚಿಕಿತ್ಸಾಮಾಹ- ಅಜೇತ್ಯಾದಿ| ಅಜಾ ಅಜಗನ್ಧಾ ‘ಬೋಬಈ’ ಇತಿ ಲೋಕೇ| ಸರಲಾ ತ್ರಿವೃತ್| ಕಾಲಾ ಕಾಸಮರ್ದಃ | ಏಕೈಷಿಕಾ ಶತಾವರೀ , ಅನ್ಯೇ ತ್ರಿವೃದ್ಭೇದಮಾಹುಃ| ಅಜಶೃಙ್ಗೀ ಛಾಗಲವಿಷಾಣಿಕಾ, ‘ಉತ್ತಮಾರಣೀ’ ಇತಿ ಲೋಕೇ; ಗಯದಾಸಾಚಾರ್ಯೇಣ ಕರ್ಕಟಶೃಙ್ಗೀ ವ್ಯಾಖ್ಯಾತಾ| ಕಾಲಾನುಸಾರ್ಯೇತ್ಯಾದಿ- ಕಾಲಾನುಸಾರ್ಯಾ ತಗರಂ, ಚೋಚಃ ತ್ವಕ್, ಗುಞ್ಜಾ ಚಿರಹಿಣ್ಟಿಕಾ, ಶೀತಶಿವಂ ಶತಪುಷ್ಪಾಭೇದಃ, ಇನ್ದ್ರಪರ್ಣೀ ಇನ್ದ್ರವಾರುಣೀ, ಅತ್ರ ಗಯದಾಸಾಚಾರ್ಯೇಣ ಇನ್ದ್ರಪುಷ್ಪೀ ಪಠಿತಾ ವ್ಯಾಖ್ಯಾತಾ ಚ; ಇನ್ದ್ರಪುಷ್ಪೀ ಲಾಙ್ಗಲಕೀ| ಪಾಲಿನ್ದಿಃ ಕಾಲವಲ್ಲೀ, ಮುಞ್ಜಾತ ಉತ್ತರಾಪಥಜಃ ಸ್ವಲ್ಪಕನ್ದಃ, ಮಹೀಕದಮ್ಬೋಽಲಮ್ಬುಷಾ ಮುಣ್ಡಿತಿಕೇತಿ ಲೋಕೇ, ಜೇಜ್ಜಟಾಚಾರ್ಯೋ ಭೂಕದಮ್ಬಮಾಹ||೧೪-೧೫||

Meaning of the commentary

The commentator identifies ajā as ajagandhā, locally called bobāī; saralā as trivṛt; and kālā as kāsamarda. Ekaiṣikā is taken as śatāvarī, though others regard it as a variety of trivṛt. Ajaśṛṅgī is identified as chāgalaviṣāṇikā, locally called uttamāraṇī, while Gayadāsa interprets it as karkaṭaśṛṅgī. In the second list, kālānusāryā is tagara, coca is tvak, guñjā is cirahiṇṭikā, and śītaśiva is a variety of śatapuṣpā. Indraparṇī is identified as indravāruṇī, but Gayadāsa reads and explains indrapuṣpī, which is identified as lāṅgalakī. Pālindī is kālavallī; muñjāta is described as a small tuber from the northern region; and mahīkadamba as alambuṣā, locally called muṇḍitikā, whereas Jejjaṭa calls it bhūkadamba.

Key terms

kaphaja visarpa
Visarpa attributed to kapha in the classical classification.
ekaiṣikā
Identified as śatāvarī by one view and as a variety of trivṛt by another.
ajaśṛṅgī
Identified as chāgalaviṣāṇikā in one account and as karkaṭaśṛṅgī by Gayadāsa.
indraparṇī
Identified as indravāruṇī, alongside Gayadāsa's variant reading indrapuṣpī, identified as lāṅgalakī.
mahīkadamba
Identified as alambuṣā or muṇḍitikā, while Jejjaṭa gives bhūkadamba.

Adhikarana ೭ (೧೬) · Śloka ೧೭

ಗಣಸ್ತು ಯೋಜ್ಯೋ ವರುಣಪ್ರವೃತ್ತಃ ಕ್ರಿಯಾಸು ಸರ್ವಾಸು ವಿಚಕ್ಷಣೇನ | ಸಂಶೋಧನಂ ಶೋಣಿತಮೋಕ್ಷಣಂ ಚ ಶ್ರೇಷ್ಠಂ ವಿಸರ್ಪೇಷು ಚಿಕಿತ್ಸಿತಂ ಹಿ ||೧೬|| ಸರ್ವಾಂಶ್ಚ ಪಕ್ವಾನ್ ಪರಿಶೋಧ್ಯ ಧೀಮಾನ್ ವ್ರಣಕ್ರಮೇಣೋಪಚರೇದ್ಯಥೋಕ್ತಮ್ |೧೭|

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गणस्तु योज्यो वरुणप्रवृत्तः क्रियासु सर्वासु विचक्षणेन | संशोधनं शोणितमोक्षणं च श्रेष्ठं विसर्पेषु चिकित्सितं हि ||१६|| सर्वांश्च पक्वान् परिशोध्य धीमान् व्रणक्रमेणोपचरेद्यथोक्तम् |१७|

Meaning of the śloka

The discerning physician should employ the group of medicines beginning with Varuṇa in all the indicated therapeutic applications. In visarpa, purification and bloodletting are described as the foremost treatments. After thoroughly cleansing every lesion that has suppurated, the learned physician should treat it according to the previously stated sequence for wound care.

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ಗಣ ಇತ್ಯಾದಿ| ವರುಣಪ್ರವೃತ್ತೋ ಗಣೋ ವರುಣಾದಿಃ| ಕ್ರಿಯಾಸು ಸರ್ವಾಸು ಪಾನಾದಿಕಾಸು| ಆರಮ್ಭೇ ಸರ್ವೇಷಾಂ ಸಾಮಾನ್ಯಚಿಕಿತ್ಸಿತೇ ಸಂಶಮನಮಭಿಧಾಯ ಸಮ್ಪ್ರಾಪ್ತೌ ಸಂಶೋಧನಮುದ್ದಿಶನ್ನಾಹ- ಸಂಶೋಧನಮಿತ್ಯಾದಿ| ರಕ್ತಾವಸೇಚನಂ ಜಲೌಕಾಭಿಃ, ಸರ್ವೇಷಾಮೇವ ರಕ್ತಪಿತ್ತಪ್ರಧಾನತ್ವಾದಲಾಬುಶೃಙ್ಗಯೋಸ್ತತ್ರ ದುರವಚಾರತ್ವಾತ್||೧೬||-

Meaning of the commentary

The commentary identifies the group beginning with Varuṇa as the Varuṇādi group and says that ‘all applications’ includes internal administration and related uses. It explains that the general treatment first described pacifying measures; when the disease process has developed, the text then directs purification. Bloodletting is specified here as being performed with leeches because these conditions are regarded as predominantly involving rakta and pitta, while the gourd and horn methods are considered difficult to apply at the affected site.

Key terms

Varuṇādi gaṇa (varuṇādi-gaṇa)
The classical group of substances beginning with Varuṇa, prescribed here for the indicated applications.
visarpa
The spreading disorder discussed in this part of the chapter; the classical term is retained without assigning one modern diagnosis.
saṃśodhana
Purificatory treatment, contrasted by the commentary with the pacifying treatment mentioned earlier.
śoṇitamokṣaṇa (śoṇita-mokṣaṇa)
Bloodletting; the commentary specifies leech application in this context.
vraṇakrama (vraṇa-krama)
The previously described sequence of care for a wound.

Adhikarana ೮ (೧೭-೧೯) · Śloka ೨೦

ನಾಡೀ ತ್ರಿದೋಷಪ್ರಭವಾ ನ ಸಿಧ್ಯೇಚ್ಛೇಷಾಶ್ಚತಸ್ನಃ ಖಲು ಯತ್ನಸಾಧ್ಯಾಃ ||೧೭|| ತತ್ರಾನಿಲೋತ್ಥಾಮುಪನಾಹ್ಯ ಪೂರ್ವಮಶೇಷತಃ ಪೂಯಗತಿಂ ವಿದಾರ್ಯ | ತಿಲೈರಪಾಮಾರ್ಗಫಲೈಶ್ಚ ಪಿಷ್ಟ್ವಾ ಸಸೈನ್ಧವೈರ್ಬನ್ಧನಮತ್ರ ಕುರ್ಯಾತ್ ||೧೮|| ಪ್ರಕ್ಷಾಲನೇ ಚಾಪಿ ಸದಾ ವ್ರಣಸ್ಯ ಯೋಜ್ಯಂ ಮಹದ್ಯತ್ ಖಲು ಪಞ್ಚಮೂಲಮ್ | ಹಿಂಸ್ರಾಂ ಹರಿದ್ರಾಂ ಕಟುಕಾಂ ಬಲಾಂ ಚ ಗೋಜಿಹ್ವಿಕಾಂ ಚಾಪಿ ಸಬಿಲ್ವಮೂಲಾಮ್ ||೧೯|| ಸಂಹೃತ್ಯ ತೈಲಂ ವಿಪಚೇದ್ವ್ರಣಸ್ಯ ಸಂಶೋಧನಂ ಪೂರಣರೋಪಣಂ ಚ |೨೦|

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नाडी त्रिदोषप्रभवा न सिध्येच्छेषाश्चतस्नः खलु यत्नसाध्याः ||१७|| तत्रानिलोत्थामुपनाह्य पूर्वमशेषतः पूयगतिं विदार्य | तिलैरपामार्गफलैश्च पिष्ट्वा ससैन्धवैर्बन्धनमत्र कुर्यात् ||१८|| प्रक्षालने चापि सदा व्रणस्य योज्यं महद्यत् खलु पञ्चमूलम् | हिंस्रां हरिद्रां कटुकां बलां च गोजिह्विकां चापि सबिल्वमूलाम् ||१९|| संहृत्य तैलं विपचेद्व्रणस्य संशोधनं पूरणरोपणं च |२०|

Meaning of the śloka

A nāḍī arising from all three doṣas is said not to be curable, while the other four types can be managed only with effort. For a vāta-origin nāḍī, the passage first prescribes an external poultice; the entire course of pus is then to be opened. A dressing made from a paste of sesame, fruits of Apāmārga, and rock salt is to be applied. For washing the wound, Mahāpañcamūla together with Hiṃsrā, Haridrā, Kaṭukā, Balā, Gojihvikā, and the root of Bilva is prescribed. Combining these substances, oil is to be prepared for cleansing, filling, and healing the wound.

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ನಾಡೀನಾಮವಸರಃ- ನಾಡೀತ್ಯಾದಿ| ತತ್ರೇತ್ಯಾದಿ| ಉಪನಾಹ್ಯ ಪಾಚನದ್ರವ್ಯೈರವಬದ್ಧ್ವಾ; ತನ್ನೇಚ್ಛತಿ ಗಯೀ, ಕಸ್ಮಾತ್? ನಾಡೀವಚನಾತ್, ನಹ್ಯಪಕ್ವೇ ವ್ರಣೇ ನಾಡೀತಿ; ತಸ್ಮಾದ್ವಾತಹರದ್ರವ್ಯೈರೇವೋಪನಾಹಃ| ಪ್ರಕ್ಷಾಲನ ಇತ್ಯಾದಿ| ಸಂಹೃತ್ಯ ಏಕೀಕೃತ್ಯ| ಸ್ನೇಹಚತುರ್ಥಾಂಶೋ ಭೇಷಜಕಲ್ಕಃ, ಸ್ನೇಹಾಚ್ಚತುರ್ಗುಣೋ ದ್ರವಃ, ಅನೇನ ನ್ಯಾಯೇನ ಪಕ್ತವ್ಯಮ್| ದ್ರವೋಽತ್ರ ಜಲಮ್, “ಅನುಕ್ತೇ ದ್ರವಕಾರ್ಯೇ ತು ಸರ್ವತ್ರ ಸಲಿಲಂ ಸ್ಮೃತಮ್” (ಚಿ. ೩೧) ಇತಿ ವಚನಾತ್||೧೭-೧೯||-

Meaning of the commentary

Introducing the treatment of nāḍī, the commentator explains upanāhya as binding the area with substances that promote maturation. Gayī rejects that reading: since the condition is already called nāḍī, it cannot be an unripe wound, and therefore understands the poultice as made specifically with vāta-alleviating substances. Saṃhṛtya means combining the ingredients. The commentary also gives the standard preparation rule: the medicinal paste is one quarter of the oil and the liquid is four times the oil. Because no liquid is specified here, it is understood to be water, following the cited rule that water is assumed whenever the liquid medium is unstated.

Key terms

nāḍī
A classical term for a channel-like, discharging wound condition in this passage, retained without imposing one modern diagnosis.
tridoṣaprabhavā (tridoṣa-prabhavā)
Arising from all three doṣas; this type is described as incurable in the verse.
upanāha
An external poultice or bandaged application; the commentary preserves disagreement about whether its purpose is maturation or vāta alleviation.
pūyagati (pūya-gati)
The full path or tract followed by pus.
Mahāpañcamūla (mahā-pañcamūla)
The classical group of five major roots included in the wound-washing decoction.
śodhana-pūraṇa-ropaṇa
Cleansing, filling, and promoting healing of the wound, the three stated purposes of the prepared oil.

Adhikarana ೯ (೨೦-೨೧) · Śloka ೨೧

ಪಿತ್ತಾತ್ಮಿಕಾಂ ಪ್ರಾಗುಪನಾಹ್ಯ ಧೀಮಾನುತ್ಕಾರಿಕಾಭಿಃ ಸಪಯೋಘೃತಾಭಿಃ ||೨೦|| ನಿಪಾತ್ಯ ಶಸ್ತ್ರಂ ತಿಲನಾಗದನ್ತೀಯಷ್ಟ್ಯಾಹ್ವಕಲ್ಕೈಃ ಪರಿಪೂರಯೇತ್ತಾಮ್ | ಪ್ರಕ್ಷಾಲನೇ ಚಾಪಿ ಸಸೋಮನಿಮ್ಬಾ ನಿಶಾ ಪ್ರಯೋಜ್ಯಾ ಕುಶಲೇನ ನಿತ್ಯಮ್ ||೨೧||

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पित्तात्मिकां प्रागुपनाह्य धीमानुत्कारिकाभिः सपयोघृताभिः ||२०|| निपात्य शस्त्रं तिलनागदन्तीयष्ट्याह्वकल्कैः परिपूरयेत्ताम् | प्रक्षालने चापि ससोमनिम्बा निशा प्रयोज्या कुशलेन नित्यम् ||२१||

Meaning of the śloka

For a pitta-type nāḍī, the learned physician is first directed to apply warm, porridge-like poultices prepared with milk and ghee. After using a surgical instrument, the tract is to be filled with pastes of sesame, Nāgadantī, and Yaṣṭyāhva. For regular washing, Niśā together with Soma and Nimba is prescribed for use by a skilled practitioner.

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ಪಿತ್ತೇತ್ಯಾದಿ| ಉತ್ಕಾರಿಕಾಭಿಃ ಲಪ್ಸಿಕಾಭಿಃ| ನಾಗದನ್ತೀ ದನ್ತೀ| ಸೋಮಃ ಸೋಮಸಞ್ಜ್ಞಃ , ಸೋಮಲತೇತ್ಯನ್ಯೇ; ಕಟ್ಫಲ ಇತಿ ಜೇಜ್ಜಟಾಚಾರ್ಯಃ; ತನ್ನೇಚ್ಛತಿ ಗಯೀ, ತಸ್ಯ ತೀಕ್ಷ್ಣೋಷ್ಣತ್ವಾತ್||೨೦-೨೧||

Meaning of the commentary

The commentary glosses utkārikā as lapsikā, a porridge-like preparation, and identifies Nāgadantī as Dantī. It preserves several different identifications of Soma: one reading treats it as the plant named Soma, another as Somalatā, while Jejjaṭācārya identifies it as Kaṭphala. Gayī rejects the Kaṭphala identification because of its sharp and heating qualities.

Key terms

pittātmikā nāḍī
A nāḍī condition characterized in the classical account as being of pitta nature.
utkārikā
A porridge-like external preparation, glossed by the commentary as lapsikā.
Nāgadantī (nāgadantī)
A named ingredient identified by the commentary as Dantī.
Yaṣṭyāhva (yaṣṭyāhva)
A named ingredient included in the paste placed in the tract.
Soma (soma)
A disputed ingredient variously identified as Soma, Somalatā, or Kaṭphala; Gayī rejects the last identification.
Niśā (niśā)
A named substance prescribed with Soma and Nimba for washing.

Adhikarana ೧೦ (೨೨) · Śloka ೨೨

ಶ್ಯಾಮಾತ್ರಿಭಣ್ಡೀತ್ರಿಫಲಾಸು ಸಿದ್ಧಂ ಹರಿದ್ರಯೋ ರೋಧ್ರಕವೃಕ್ಷಯೋಶ್ಚ | ಘೃತಂ ಸದುಗ್ಧಂ ವ್ರಣತರ್ಪಣೇನ ಹನ್ಯಾದ್ಗತಿಂ ಕೋಷ್ಠಗತಾಽಪಿ ಯಾ ಸ್ಯಾತ್ ||೨೨||

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श्यामात्रिभण्डीत्रिफलासु सिद्धं हरिद्रयो रोध्रकवृक्षयोश्च | घृतं सदुग्धं व्रणतर्पणेन हन्याद्गतिं कोष्ठगताऽपि या स्यात् ||२२||

Meaning of the śloka

Ghee is to be prepared with milk and with Śyāmā, Tribhaṇḍī, Triphalā, the two Haridrās, Rodhra, and Vṛkṣaka. Used to nourish the wound, it is said to overcome even a tract that has extended into the internal cavity.

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ಶ್ಯಾಮೇತ್ಯಾದಿ|- ಶ್ಯಾಮಾ ವೃದ್ಧದಾರುಕಃ| ತ್ರಿಭಣ್ಡೀ ತ್ರಿವೃತ್| ವೃಕ್ಷಕಃ ಕುಟಜಃ||೨೨||

Meaning of the commentary

The commentary identifies Śyāmā as Vṛddhadāruka, Tribhaṇḍī as Trivṛt, and Vṛkṣaka as Kuṭaja.

Key terms

Śyāmā (śyāmā)
A named ingredient identified by the commentary as Vṛddhadāruka.
Tribhaṇḍī (tribhaṇḍī)
A named ingredient identified by the commentary as Trivṛt.
Vṛkṣaka (vṛkṣaka)
A named ingredient identified by the commentary as Kuṭaja.
vraṇatarpaṇa (vraṇa-tarpaṇa)
Nourishing or sustaining treatment of the wound with the prepared ghee.
koṣṭhagatā gati (koṣṭha-gatā gati)
A tract described as having extended into an internal cavity or deep body space.

Adhikarana ೧೧ (೨೩-೨೫) · Śloka ೨೫

ನಾಡೀಂ ಕಫೋತ್ಥಾಮುಪನಾಹ್ಯ ಸಮ್ಯಕ್ ಕುಲತ್ಥಸಿದ್ಧಾರ್ಥಕಶಕ್ತುಕಿಣ್ವೈಃ | ಮೃದೂಕೃತಾಮೇಷ್ಯ ಗತಿಂ ವಿದಿತ್ವಾ ನಿಪಾತಯೇಚ್ಛಸ್ತ್ರಮಶೇಷಕಾರೀ ||೨೩|| ದದ್ಯಾದ್ವ್ರಣೇ ನಿಮ್ಬತಿಲಾನ್ ಸದನ್ತೀನ್ ಸುರಾಷ್ಟ್ರಜಾಸೈನ್ಧವಸಮ್ಪ್ರಯುಕ್ತಾನ್ | ಪ್ರಕ್ಷಾಲನೇ ಚಾಪಿ ಕರಞ್ಜನಿಮ್ಬ ಜಾತ್ಯಕ್ಷಪೀಲುಸ್ವರಸಾಃ ಪ್ರಯೋಜ್ಯಾಃ ||೨೪|| ಸುವರ್ಚಿಕಾಸೈನ್ಧವಚಿತ್ರಕೇಷು ನಿಕುಮ್ಭತಾಲೀತಲರೂಪಿಕಾಸು | ಫಲೇಷ್ವಪಾಮಾರ್ಗಭವೇಷು ಚೈವ ಕುರ್ಯಾತ್ ಸಮೂತ್ರೇಷು ಹಿತಾಯ ತೈಲಮ್ ||೨೫||

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नाडीं कफोत्थामुपनाह्य सम्यक् कुलत्थसिद्धार्थकशक्तुकिण्वैः | मृदूकृतामेष्य गतिं विदित्वा निपातयेच्छस्त्रमशेषकारी ||२३|| दद्याद्व्रणे निम्बतिलान् सदन्तीन् सुराष्ट्रजासैन्धवसम्प्रयुक्तान् | प्रक्षालने चापि करञ्जनिम्ब जात्यक्षपीलुस्वरसाः प्रयोज्याः ||२४|| सुवर्चिकासैन्धवचित्रकेषु निकुम्भतालीतलरूपिकासु | फलेष्वपामार्गभवेषु चैव कुर्यात् समूत्रेषु हिताय तैलम् ||२५||

Meaning of the śloka

For a kapha-origin nāḍī, the passage prescribes a thorough poultice with Kulattha, Siddhārthaka, Śaktu, and Kiṇva. Once softened, the physician is to probe it, determine the course of the tract, and use a surgical instrument so that nothing remains untreated. Nimba and sesame combined with Dantī, Saurāṣṭrajā, and rock salt are to be placed in the wound. Fresh juices of Karañja, Nimba, Jāti, Akṣa, and Pīlu are prescribed for washing. Oil prepared with Suvarcikā, rock salt, Citraka, Nikumbha, Tālītala, Rūpikā, fruits of Apāmārga, and urine is described as beneficial.

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ನಾಡೀಮಿತ್ಯಾದಿ| ಕಿಣ್ವಃ ಸುರಾಬೀಜಮ್| ಅಶೇಷಕಾರೀ ವೈದ್ಯಃ| ದದ್ಯಾದಿತ್ಯಾದಿ| ಸುರಾಷ್ಟ್ರಜಾ ತುವರಮೃತ್ತಿಕಾ| ಪ್ರಕ್ಷಾಲನೇ ಇತ್ಯಾದಿ| ನಿಕುಮ್ಭೋ ದನ್ತೀ| ತಾಲೀತಲಂ ಮುಶಲೀಮೂಲಂ ; ನಲಮಿತ್ಯನ್ಯೇ ಪಠನ್ತಿ, ತತ್ರ ನಲಃ ಶುಷಿರಪರ್ವಾ ಸ್ವನಾಮಪ್ರಸಿದ್ಧಃ| ರೂಪಿಕಾ ಶ್ವೇತಾರ್ಕಃ| ‘ನೀಲೀಫಲರೂಪಿಕಾಭಿಃ’ ಇತಿ ಕೇಚಿತ್ ಪಠನ್ತಿ; ನೀಲೀಫಲಂ ಶಾರದಂ ಫಲಂ, ಶ್ರೀಫಲಿಕೇತಿ ಲೋಕೇ||೨೩-೨೫||

Meaning of the commentary

The commentary defines Kiṇva as the fermenting seed or starter of surā and explains aśeṣakārī as a physician who completes the treatment without leaving anything undone. Saurāṣṭrajā is identified as Tuvaramṛttikā and Nikumbha as Dantī. Tālītala is identified as the root of Muśalī, though some read Nala instead; Nala is then described as the commonly known plant with hollow joints. Rūpikā is identified as Śvetārka. Another reading has ‘Nīlīphala and Rūpikā’; Nīlīphala is explained as a seasonal fruit popularly called Śrīphalikā.

Key terms

kaphotthā nāḍī
A nāḍī condition described as arising from kapha.
Kiṇva (kiṇva)
The fermenting starter used for surā, according to the commentary.
eṣya gatiṃ viditvā
After probing and determining the course of the tract.
Saurāṣṭrajā (saurāṣṭrajā)
A named substance identified by the commentary as Tuvaramṛttikā.
Tālītala (tālītala)
Identified as Muśalī root, although an alternative reading gives Nala.
Rūpikā (rūpikā)
Identified as Śvetārka; another textual reading places it alongside Nīlīphala.

Adhikarana ೧೨ (೨೬-೨೮) · Śloka ೨೮

ನಾಡೀಂ ತು ಶಲ್ಯಪ್ರಭವಾಂ ವಿದಾರ್ಯ ನಿರ್ಹೃತ್ಯ ಶಲ್ಯಂ ಪ್ರವಿಶೋಧ್ಯ ಮಾರ್ಗಮ್ | ಸಂಶೋಧಯೇತ್ ಕ್ಷೌದ್ರಘೃತಪ್ರಗಾಢೈಸ್ತಿಲೈಸ್ತತೋ ರೋಪಣಮಾಶು ಕುರ್ಯಾತ್ ||೨೬|| ಕುಮ್ಭೀಕಖರ್ಜೂರಕಪಿತ್ಥಬಿಲ್ವವನಸ್ಪತೀನಾಂ ಚ ಶಲಾಟುವರ್ಗೈಃ | ಕೃತ್ವಾ ಕಷಾಯಂ ವಿಪಚೇತ್ತು ತೈಲಮಾವಾಪ್ಯ ಮುಸ್ತಾಸರಲಾಪ್ರಿಯಙ್ಗೂಃ ||೨೭|| ಸುಗನ್ಧಿಕಾಮೋಚರಸಾಹಿಪುಷ್ಪಂ ರೋಧ್ರಂ ವಿದಧ್ಯಾದಪಿ ಧಾತಕೀಂ ಚ | ಏತೇನ ಶಲ್ಯಪ್ರಭವಾ ತು ನಾಡೀ ರೋಹೇದ್ವ್ರಣೋ ವಾ ಸುಖಮಾಶು ಚೈವ ||೨೮||

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नाडीं तु शल्यप्रभवां विदार्य निर्हृत्य शल्यं प्रविशोध्य मार्गम् | संशोधयेत् क्षौद्रघृतप्रगाढैस्तिलैस्ततो रोपणमाशु कुर्यात् ||२६|| कुम्भीकखर्जूरकपित्थबिल्ववनस्पतीनां च शलाटुवर्गैः | कृत्वा कषायं विपचेत्तु तैलमावाप्य मुस्तासरलाप्रियङ्गूः ||२७|| सुगन्धिकामोचरसाहिपुष्पं रोध्रं विदध्यादपि धातकीं च | एतेन शल्यप्रभवा तु नाडी रोहेद्व्रणो वा सुखमाशु चैव ||२८||

Meaning of the śloka

A nāḍī caused by a retained foreign body is to be opened; the foreign body is removed and the tract thoroughly cleansed. It is then to be cleansed with sesame richly mixed with honey and ghee, after which measures to promote rapid healing are prescribed. A decoction is prepared from the tender fruits of Kumbhīka, Kharjūra, Kapittha, Bilva, and the vanaspati trees. Oil is cooked with this decoction and Mustā, Saralā, Priyaṅgu, Sugandhikā, Mocarasa, Ahipuṣpa, Rodhra, and Dhātakī. The text states that by this means a foreign-body-origin nāḍī, or a wound, heals readily and quickly.

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ನಾಡೀಮಿತ್ಯಾದಿ| ಕುಮ್ಭೀಕಃ ಸ್ಥಲಕುಮ್ಭಿಕಾ, ವನಸ್ಪತಯೋ ವಟಾದ್ಯಾಃ, ಕುಮ್ಭಿಕಾದೀನಾಂ ಶಲಾಟೂನಿ ಕೋಮಲಫಲಾನಿ ಗ್ರಾಹ್ಯಾಣಿ| ಸರಲಾ ತ್ರಿವೃತ್| ಸುಗನ್ಧಿಕಾ ಉತ್ಪಲಸಾರಿವಾ| ಮೋಚರಸಃ ಶಾಲ್ಮಲೀಚುಮ್ಪಃ| ಅಹಿಪುಷ್ಪಂ ನಾಗಕೇಶರಮ್||೨೬-೨೮||

Meaning of the commentary

The commentary identifies Kumbhīka as Sthalakumbhikā and says that vanaspati refers to trees such as Vaṭa. For Kumbhīka and the other named plants, their tender fruits are to be used. Saralā is identified as Trivṛt, Sugandhikā as Utpalasārivā, Mocarasa as Śālmalī-cumpa, and Ahipuṣpa as Nāgakeśara.

Key terms

śalyaprabhavā nāḍī (śalya-prabhavā nāḍī)
A nāḍī tract attributed in the passage to a retained foreign body.
śalya
A foreign body that the passage directs the practitioner to remove.
mārga
The course or tract that is to be thoroughly cleansed after removal of the foreign body.
śalāṭu
Tender or immature fruits, specified by the commentary for Kumbhīka and the other named plants.
Mocarasa (mocarasa)
A named ingredient identified by the commentary as Śālmalī-cumpa.
Ahipuṣpa (ahipuṣpa)
A named ingredient identified by the commentary as Nāgakeśara.

Adhikarana ೧೩ (೨೯-೩೩) · Śloka ೩೩

ಕೃಶದುರ್ಬಲಭೀರೂಣಾಂ ನಾಡೀ ಮರ್ಮಾಶ್ರಿತಾ ಚ ಯಾ | ಕ್ಷಾರಸೂತ್ರೇಣ ತಾಂ ಚ್ಛಿನ್ದ್ಯಾನ್ನ ತು ಶಸ್ತ್ರೇಣ ಬುದ್ಧಿಮಾನ್ ||೨೯|| ಏಷಣ್ಯಾ ಗತಿಮನ್ವಿಷ್ಯ ಕ್ಷಾರಸೂತ್ರಾನುಸಾರಿಣೀಮ್ | ಸೂಚೀಂ ನಿದಧ್ಯಾದ್ಗತ್ಯನ್ತೇ ತಥೋನ್ನಮ್ಯಾಶು ನಿರ್ಹರೇತ್ ||೩೦|| ಸೂತ್ರಸ್ಯಾನ್ತಂ ಸಮಾನೀಯ ಗಾಢಂ ಬನ್ಧಂ ಸಮಾಚರೇತ್ | ತತಃ ಕ್ಷಾರಬಲಂ ವೀಕ್ಷ್ಯ ಸೂತ್ರಮನ್ಯತ್ ಪ್ರವೇಶಯೇತ್ ||೩೧|| ಕ್ಷಾರಾಕ್ತಂ ಮತಿಮಾನ್ ವೈದ್ಯೋ ಯಾವನ್ನ ಛಿದ್ಯತೇ ಗತಿಃ | ಭಗನ್ದರೇಽಪ್ಯೇಷ ವಿಧಿಃ ಕಾರ್ಯೋ ವೈದ್ಯೇನ ಜಾನತಾ ||೩೨|| ಅರ್ಬುದಾದಿಷು ಚೋತ್ಕ್ಷಿಪ್ಯ ಮೂಲೇ ಸೂತ್ರಂ ನಿಧಾಪಯೇತ್ | ಸೂಚೀಭಿರ್ಯವವಕ್ರಾಭಿರಾಚಿತಾನ್ ವಾ ಸಮನ್ತತಃ | ಮೂಲೇ ಸೂತ್ರೇಣ ಬಧ್ನೀಯಾಚ್ಛಿನ್ನೇ ಚೋಪಚರೇದ್ವ್ರಣಮ್ ||೩೩||

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कृशदुर्बलभीरूणां नाडी मर्माश्रिता च या | क्षारसूत्रेण तां च्छिन्द्यान्न तु शस्त्रेण बुद्धिमान् ||२९|| एषण्या गतिमन्विष्य क्षारसूत्रानुसारिणीम् | सूचीं निदध्याद्गत्यन्ते तथोन्नम्याशु निर्हरेत् ||३०|| सूत्रस्यान्तं समानीय गाढं बन्धं समाचरेत् | ततः क्षारबलं वीक्ष्य सूत्रमन्यत् प्रवेशयेत् ||३१|| क्षाराक्तं मतिमान् वैद्यो यावन्न छिद्यते गतिः | भगन्दरेऽप्येष विधिः कार्यो वैद्येन जानता ||३२|| अर्बुदादिषु चोत्क्षिप्य मूले सूत्रं निधापयेत् | सूचीभिर्यववक्राभिराचितान् वा समन्ततः | मूले सूत्रेण बध्नीयाच्छिन्ने चोपचरेद्व्रणम् ||३३||

Meaning of the śloka

For a person who is emaciated, weak, or fearful, and for a nāḍī that is situated near a marma, the discerning physician is instructed to divide it with a kṣārasūtra rather than a surgical instrument. The course is first traced with a probe; a needle carrying the kṣārasūtra is placed at the end of the tract, raised, and promptly withdrawn. The ends of the thread are brought together and firmly tied. After assessing the strength of the alkali, another alkali-coated thread is introduced, continuing until the tract is divided. The same method is stated for bhagandara. In arbuda and related swellings, a thread is placed at the root after lifting the lesion; broad-rooted lesions may be pierced around their circumference with curved needles and tied at the root, and the resulting wound is then treated.

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ಕೃಶೇತ್ಯಾದಿ| ಕ್ಷಾರಸೂತ್ರೇಣ ಕ್ಷಾರಾಕ್ತಸೂತ್ರೇಣ| ತತ್ರ ಕ್ಷಾರಸೂತ್ರಾವಚಾರಣಾಪ್ರಕಾರಂ ನಿರ್ದಿಶನ್ನಾಹ- ಏಷಣ್ಯೇತ್ಯಾದಿ| ಅರ್ಬುದಾದಿಷ್ವಿತಿ ಆದಿಶಬ್ದಾದ್ಗ್ರನ್ಥ್ಯಾದೀನಾಂ ಗ್ರಹಣಮ್| ತನುಮೂಲೇಷು ಅರ್ಬುದಾದಿಷು, ಉತ್ಕ್ಷಿಪ್ಯ ಮೂಲೇ ಕ್ಷಾರಸೂತ್ರಂ ನಿಧಾಪಯೇತ್; ವಿಶಾಲಮೂಲಾಂಶ್ಚಾರ್ಬುದಾದೀನ್ ಕ್ಷಾರಸೂತ್ರಪ್ರತಿಷ್ಠಾಪನಾರ್ಥೇ ಸರ್ವತಃ ಸೂಚೀಭಿರಾವಿಧ್ಯ , ಮೂಲೇ ಕ್ಷಾರಸೂತ್ರೇಣ ಬಧ್ನೀಯಾತ್||೨೯-೩೩||

Meaning of the commentary

The commentator explains kṣārasūtra as a thread coated with alkali and then identifies the following verses as a description of how it is applied. The word ādi in arbudādi includes granthi and similar swellings. In lesions with a narrow base, the kṣārasūtra is to be placed at the root after the lesion is raised. For broad-rooted arbuda and related lesions, the commentary says that needles are passed around the lesion so the kṣārasūtra can be established and tied at its root.

Key terms

nāḍī
A pathological tract or channel described in this chapter, retained as a classical clinical term.
marma
A classically designated vital or vulnerable anatomical site near which direct cutting is avoided here.
kṣārasūtra
A thread coated with an alkaline substance, described here as a historical means of gradually dividing a tract or lesion base.
bhagandara
A classical disease category for which the same thread procedure is stated.
arbuda
A classical term for a swelling or mass treated at its root in this passage.
granthi
A nodular swelling included by the commentary under the expression arbudādi.

Adhikarana ೧೪ (೩೪-೪೧) · Śloka ೪೨

ಯಾ ದ್ವಿವ್ರಣೀಯೇಽಭಿಹಿತಾಸ್ತು ವರ್ತ್ಯಸ್ತಾಃ ಸರ್ವನಾಡೀಷು ಭಿಷಗ್ವಿದಧ್ಯಾತ್ | ಘೋಣ್ಟಾಫಲತ್ವಗ್ಲವಣಾನಿ ಲಾಕ್ಷಾಪೂಗೀಫಲಂ ಚಾಲವಣಂ ಚ ಪತ್ರಮ್ ||೩೪|| ಸ್ನುಹ್ಯರ್ಕದುಗ್ಧೇನ ತು ಕಲ್ಕ ಏಷ ವರ್ತೀಕೃತೋ ಹನ್ತ್ಯಚಿರೇಣ ನಾಡೀಃ | ಬಿಭೀತಕಾಮ್ರಾಸ್ಥಿವಟಪ್ರವಾಲಾ ಹರೇಣುಕಾಶಙ್ಖಿನಿಬೀಜಮಸ್ಯಃ ||೩೫|| ವಾರಾಹಿಕನ್ದಶ್ಚ ತಥಾ ಪ್ರದೇಯೋ ನಾಡೀಷು ತೈಲೇನ ಚ ಮಿಶ್ರಯಿತ್ವಾ ||೩೬|| ಧತ್ತೂರಜಂ ಮದನಕೋದ್ರವಜಂ ಚ ಬೀಜಂ ಕೋಶಾತಕೀ ಶುಕನಸಾ ಮೃಗಭೋಜಿನೀ ಚ | ಅಙ್ಕೋಟಬೀಜಕುಸುಮಂ ಗತಿಷು ಪ್ರಯೋಜ್ಯಂ ಲಾಕ್ಷೋದಕಾಹೃತಮಲಾಸು ವಿಕೃತ್ಯ ಚೂರ್ಣಮ್ ||೩೭|| ತಥಾ ಚ ಗೋಮಾಂಸಮಸೀಂ ಹಿತಾಯ ಕೋಷ್ಠಾಶ್ರಿತಸ್ಯಾದರತೋ ದಿಶನ್ತಿ | ವರ್ತೀಕೃತಂ ಮಾಕ್ಷಿಕಸಮ್ಪ್ರಯುಕ್ತಂ ನಾಡೀಘ್ನಮುಕ್ತಂ ಲವಣೋತ್ತಮಂ ವಾ ||೩೮|| ದುಷ್ಟವ್ರಣೇ ಯದ್ವಿಹಿತಂ ಚ ತೈಲಂ ತತ್ ಸರ್ವನಾಡೀಷು ಭಿಷಗ್ವಿದಧ್ಯಾತ್ | ಚೂರ್ಣೀಕೃತೈರಥ ವಿಮಿಶ್ರಿತಮೇಭಿರೇವ ತೈಲಂ ಪ್ರಯುಕ್ತಮಚಿರೇಣ ಗತಿಂ ನಿಹನ್ತಿ ||೩೯|| ಏಷ್ವೇವ ಮೂತ್ರಸಹಿತೇಷು ವಿಧಾಯ ತೈಲಂ ತತ್ ಸಾಧಿತಂ ಗತಿಮಪೋಹತಿ ಸಪ್ತರಾತ್ರಾತ್ | ಪಿಣ್ಡೀತಕಸ್ಯ ತು ವರಾಹವಿಭಾವಿತಸ್ಯ ಮೂಲೇಷು ಕನ್ದಶಕಲೇಷು ಚ ಸೌವಹೇಷು ||೪೦|| ತೈಲಂ ಕೃತಂ ಗತಿಮಪೋಹತಿ ಶೀಘ್ರಮೇತತ್ ಕನ್ದೇಷು ಚಾಮರವರಾಯುಧಸಾಹ್ವಯೇಷು | ಭಲ್ಲಾತಕಾರ್ಕಮರಿಚೈರ್ಲವಣೋತ್ತಮೇನ ಸಿದ್ಧಂ ವಿಡಙ್ಗರಜನೀದ್ವಯಚಿತ್ರಕೈಶ್ಚ ||೪೧|| ಸ್ಯಾನ್ಮಾರ್ಕವಸ್ಯ ಚ ರಸೇನ ನಿಹನ್ತಿ ತೈಲಂ ನಾಡೀಂ ಕಫಾನಿಲಕೃತಾಮಪಚೀಂ ವ್ರಣಾಂಶ್ಚ |೪೨|

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या द्विव्रणीयेऽभिहितास्तु वर्त्यस्ताः सर्वनाडीषु भिषग्विदध्यात् | घोण्टाफलत्वग्लवणानि लाक्षापूगीफलं चालवणं च पत्रम् ||३४|| स्नुह्यर्कदुग्धेन तु कल्क एष वर्तीकृतो हन्त्यचिरेण नाडीः | बिभीतकाम्रास्थिवटप्रवाला हरेणुकाशङ्खिनिबीजमस्यः ||३५|| वाराहिकन्दश्च तथा प्रदेयो नाडीषु तैलेन च मिश्रयित्वा ||३६|| धत्तूरजं मदनकोद्रवजं च बीजं कोशातकी शुकनसा मृगभोजिनी च | अङ्कोटबीजकुसुमं गतिषु प्रयोज्यं लाक्षोदकाहृतमलासु विकृत्य चूर्णम् ||३७|| तथा च गोमांसमसीं हिताय कोष्ठाश्रितस्यादरतो दिशन्ति | वर्तीकृतं माक्षिकसम्प्रयुक्तं नाडीघ्नमुक्तं लवणोत्तमं वा ||३८|| दुष्टव्रणे यद्विहितं च तैलं तत् सर्वनाडीषु भिषग्विदध्यात् | चूर्णीकृतैरथ विमिश्रितमेभिरेव तैलं प्रयुक्तमचिरेण गतिं निहन्ति ||३९|| एष्वेव मूत्रसहितेषु विधाय तैलं तत् साधितं गतिमपोहति सप्तरात्रात् | पिण्डीतकस्य तु वराहविभावितस्य मूलेषु कन्दशकलेषु च सौवहेषु ||४०|| तैलं कृतं गतिमपोहति शीघ्रमेतत् कन्देषु चामरवरायुधसाह्वयेषु | भल्लातकार्कमरिचैर्लवणोत्तमेन सिद्धं विडङ्गरजनीद्वयचित्रकैश्च ||४१|| स्यान्मार्कवस्य च रसेन निहन्ति तैलं नाडीं कफानिलकृतामपचीं व्रणांश्च |४२|

Meaning of the śloka

For all nāḍī tracts, the physician is directed to use the cleansing wicks taught in the chapter on two kinds of wounds. The passage then lists several compound wicks, powders, ashes, and medicated oils made from named plant, mineral, and animal-derived substances, sometimes combined with latex, honey, salt, urine, or other liquids. These preparations are said to cleanse or remove the tract, including tracts attributed to kapha and vāta, apacī, and wounds.

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ತತಃ ಪರಂ ಸರ್ವನಾಡೀನಾಂ ಸಾಮಾನ್ಯವಿಧಿಮಾಹ- ಯಾ ಇತ್ಯಾದಿ| ಮಿಶ್ರಕೋಕ್ತಾತೀತಾವೇಕ್ಷಣೇನ ದ್ವಿವ್ರಣೀಯೇಽಭಿಹಿತಾ ‘ಅನ್ತಃಶಲ್ಯಾನಣುಮುಖಾನ್’ (ಚಿ. ೧) ಇತ್ಯಾದಿವಾಕ್ಯೇ ವರ್ತ್ಯಃ ಶೋಧನಾಃ ಪ್ರಯೋಜ್ಯಾಃ| ಇಹಾಪಿ ವರ್ತಿಂ ನಿರ್ದಿಶನ್ನಾಹ- ಘೋಣ್ಟೇತ್ಯಾದಿ| ಘೋಣ್ಟಾಫಲಂ ಬದರೀಫಲಂ, ತಸ್ಯ ತ್ವಕ್ ವಲ್ಕಲಮ್| ಲವಣಾನಿ ಸೈನ್ಧವಾದೀನಿ| ಅಲವಣಾ ಕಾಕಮರ್ದನಿಕಾ , ತಸ್ಯಾ ಇದಂ ಪತ್ರಮಾಲವಣಮ್| ಬಿಭೀತಕೇತ್ಯಾದಿ ಶಙ್ಖಿನೀ ಯವತಿಕ್ತಾ| ಬಿಭೀತಕಾಮ್ರಾಸ್ಥ್ಯಾದೀನಾಂ ದಾಹೇನ ಮಸ್ಯಃ ಕ್ಷಾರಾ ಇತ್ಯರ್ಥಃ| ವಾರಾಹಿಕನ್ದೋ ಗೃಷ್ಟಿಕಾಕನ್ದಃ| ತಥೇತ್ಯಾದಿ ತೇನೈವ ಪ್ರಕಾರೇಣ ಗೋಮಾಂಸಸ್ಯಾಪಿ ಮಸೀಂ ಕೋಷ್ಠಾಶ್ರಿತಾಸು ನಾಡೀಷು ಹಿತಾಯ ಆದರೇಣ ಪ್ರತಿಪಾದಯನ್ತಿ| ವರ್ತೀಕೃತಮಿತ್ಯಾದಿ ಪಕ್ವಮಧುಸೈನ್ಧವವರ್ತಿರಪಿ ನಾಡೀಹರಾ| ದುಷ್ಟೇತ್ಯಾದಿ|- ದುಷ್ಟವ್ರಣೇ ಯದ್ವಿಹಿತಂ ಚ ತೈಲಮಿತಿ ಸರ್ವವ್ರಣೇ “ದ್ರವನ್ತೀ ಚಿರಬಿಲ್ವಂ” ಇತ್ಯಾದಿನಾ ವರ್ಗೇಣ “ಯಥೋಪಪತ್ತಿ ಕರ್ತವ್ಯಂ ತೈಲಮೇತೇಷು ಶೋಧನಮ್” (ಚಿ. ೨) ಇತ್ಯಭಿಹಿತಮ್| ಧತ್ತೂರಜಮಿತ್ಯಾದಿ ಧತ್ತೂರಜಂ ಬೀಜಮ್| ಮದೋತ್ಪಾದಕಾಃ ಕೋದ್ರವಾ ಮದನಕೋದ್ರವಾಃ; ಅನ್ಯೇ ತು ವ್ಯಾಖ್ಯಾನಯನ್ತಿ- ಮದನಂ ಕೋದ್ರವಜಂ ಬೀಜಂ ಚೇತಿ| ಕೋಶಾತಕೀ ದೇವದಾಲೀ| ಶುಕನಸಾ ಚರ್ಮಕಾರವಟಃ| ಮೃಗಭೋಜಿನೀ ಇನ್ದ್ರವಾರುಣೀ| ಅಙ್ಕೋಟಬೀಜಪುಷ್ಪಯುಕ್ತೈಃ ಕೃತಂ ಚೂರ್ಣಂ ಗತಿಷು ದೇಯಮ್| ಲಾಕ್ಷೋದಕಾಹೃತಮಲಾಸು ಲಾಕ್ಷಾದಿಗಣಕ್ವಾಥಪ್ರಕ್ಷಾಲನೇನ ಆಸಮನ್ತಾತ್ ಹೃತಮಲಾಸು, ದೋಷಾಪನಯನಾಚ್ಛುದ್ಧಾಸ್ವಿತ್ಯರ್ಥಃ; ಅನ್ಯೇ ತು ಲಾಕ್ಷೋದಕಪ್ರಕ್ಷಾಲನೇನ ಭೇದನಪೀಡನಾಭ್ಯಾಂ ಚ ಹೃತಮಲಾಸು ಗತಿಷು, ಧತ್ತೂರಮದನಕೋದ್ರವಾದಿಚೂರ್ಣಂ ವಿಕೃತ್ಯಾಲೋಡ್ಯ ಲಾಕ್ಷೋದಕೇನೈವ ಪ್ರಯೋಜ್ಯಮಿತಿ ಸಮ್ಬನ್ಧಂ ಕಥಯನ್ತಿ| ಚೂರ್ಣೀಕೃತೈರಿತ್ಯಾದಿ| ಏಭಿರೇವ ಧತ್ತೂರಕಾದಿಭಿಶ್ಚೂರ್ಣೀಕೃತೈರ್ಮಿಶ್ರೀಕೃತ್ಯ ತೈಲಂ ಪ್ರಯುಕ್ತಮಚಿರೇಣ ಗತಿಂ ನಿಹನ್ತೀತಿ ಜೇಜ್ಜಟಃ; ಗಯೀ ತು, ‘ತೈಲಂ ಕೃತಂ ಗತಿಮಪೋಹತಿ ಶೀಘ್ರಮೇವ’ ಇತಿ ಪಠಿತ್ವಾ ಕೃತಗ್ರಹಣಾತ್ತೈಲಂ ಸಾಮಾನ್ಯಪಾಕಪರಿಭಾಷಯಾ ಕೃತಂ ಸಾಧಿತಂ ಗತಿಮಪೋಹತೀತಿ ವ್ಯಾಖ್ಯಾತಿ| ಏಷ್ವಿತ್ಯಾದಿ|- ಏಷ್ವೇವ ಧತ್ತೂರಕಾದಿಬೀಜಾದಿಷ್ವಿತ್ಯರ್ಥಃ| ಪಿಣ್ಡೀತಕಸ್ಯೇತ್ಯಾದಿ| ವರಾಹಪಿಣ್ಡೀತಕಮೂಲಸುವಹಕಾದಿಶಕಲೇಷು ವಜ್ರಕನ್ದೇಷು ಚ ಸ್ನೇಹಪಾಕಸಾಮಾನ್ಯಪರಿಭಾಷಯಾ ಸಿದ್ಧಂ ತೈಲಂ ನಾಡೀಹರಮ್| ವಿಸ್ತರಮಾಹ- ಪಿಣ್ಡೀತಕಸ್ತ್ರಿವಿಧಃ ಕೃಷ್ಣಪುಷ್ಪಃ, ಶ್ವೇತಪುಷ್ಪಃ, ಪೀತಪುಷ್ಪಶ್ಚ; ತೇಷ್ವತ್ರ ವರಾಹವರ್ಣಪುಷ್ಪೈರ್ವಿಭಾವ್ಯತ ಇತಿ ವರಾಹವಿಭಾವಿತಃ ಕೃಷ್ಣಪುಷ್ಪೋ ಗ್ರಾಹ್ಯಃ; ಸುವಹಾ ಗನ್ಧನಾಕುಲೀ ನಾಪಿಣೀತಿ ಲೋಕೇ, ಗೋಧಾಪದೀತ್ಯಪರೇ, ಕನ್ದಾಲೀತ್ಯನ್ಯೇ, ತಸ್ಯಾಃ ಕನ್ದಶಕಲೇಷು ಕನ್ದಖಣ್ಡೇಷು; ಕೃತಂ ಸಂಸ್ಕೃತಮ್| ‘ಕನ್ದೇಷು ಚಾಮರವರಾಯುಧಸಾಹ್ವಯೇಷು’ ಇತ್ಯತ್ರ ಅಮರವರ ಇನ್ದ್ರಸ್ತಸ್ಯಾಯುಧಂ ವಜ್ರಂ ತೇನ ಸಮಾನ ಆಹ್ವಯಃ ಸಞ್ಜ್ಞಾ ಯೇಷಾಂ ತೇ ಅಮರವರಾಯುಧಸಾಹ್ವಯಾ ವಜ್ರಕನ್ದಾಸ್ತೇಷು| ಚಕಾರಾತ್ ‘ತೈಲಂ ಕೃತಮ್’ ಇತ್ಯನುವರ್ತತೇ| ಭಲ್ಲಾತಕೇತ್ಯಾದಿ ಮಾರ್ಕವರಸೇನ ಭೃಙ್ಗರಾಜರಸೇನ||೩೪-೪೧||-

Meaning of the commentary

The commentator connects the cleansing wicks with the earlier instruction for narrow-mouthed wounds containing an internal foreign body. Ghoṇṭā fruit is identified as badarī, with its bark intended; lavaṇāni includes rock salt and other salts, while alavaṇā is identified as kākamardanika and the reading refers to its leaf. Śaṅkhinī is identified as yavatiktā, and the ashes of bibhītaka, mango stone, and related materials are understood as alkaline substances. Vārāhikanda is identified as gṛṣṭikākanda. The text is also taken to recommend ash of beef for a tract situated in an internal cavity, and a cooked honey-and-rock-salt wick as another tract-removing preparation. The oil prescribed earlier for a contaminated wound is extended to all nāḍī tracts. The commentary records alternative readings: madanakodrava may mean intoxicating kodrava, while others parse madana and seed of kodrava separately; some interpret cleansing with lākṣā decoction alone, while others also include opening and pressure before applying the powder mixed with that liquid. Jejjaṭa says oil mixed with the powdered ingredients removes the tract quickly; Gayī reads that properly prepared oil does so, understanding kṛta according to the general rule for cooking medicated oil. The commentator further distinguishes three forms of piṇḍītaka and selects the dark-flowered form here, while reporting differing identifications of suvahā as gandhanākulī or nāpiṇī, godhāpadī, or kandālī. Vajrakanda is explained through its name as a tuber named after its resemblance to Indra's thunderbolt, and mārkava juice is identified as bhṛṅgarāja juice.

Key terms

varti
A medicated wick described for cleansing a pathological tract.
nāḍī
The pathological tract or channel targeted by the preparations in this passage.
śodhana
Cleansing, specifically the intended action of the wicks and wound preparations here.
lākṣodaka
A liquid or decoction associated with lākṣā, used for washing or mixing according to differing interpretations.
apacī
A classical disease category mentioned among the conditions the final oil is said to address.
suvahā
A named plant whose identification is disputed in the commentary.

Adhikarana ೧೫ (೪೨-೪೪) · Śloka ೪೫

ಸ್ತನ್ಯೇ ಗತೇ ವಿಕೃತಿಮಾಶು ಭಿಷಕ್ ತು ಧಾತ್ರೀಂ ಪೀತಾಂ ಘೃತಂ ಪರಿಣತೇಽಹನಿ ವಾಮಯೇತ್ತು ||೪೨|| ನಿಮ್ಬೋದಕೇನ ಮಧುಮಾಗಧಿಕಾಯುತೇನ ವಾನ್ತಾಗತೇಽಹನಿ ಚ ಮುದ್ಗರಸಾಶನಾ ಸ್ಯಾತ್ | ಏವಂ ತ್ರ್ಯಹಂ ಚತುರಹಂ ಷಡಹಂ ವಮೇದ್ವಾ ಸರ್ಪಿಃ ಪಿಬೇತ್ತ್ರಿಫಲಯಾ ಸಹ ಸಂಯುತಂ ವಾ ||೪೩|| ಭಾರ್ಗೀಂ ವಚಾಮತಿವಿಷಾಂ ಸುರದಾರು ಪಾಠಾಂ ಮುಸ್ತಾದಿಕಂ ಮಧುರಸಾಂ ಕಟುರೋಹಿಣೀಂ ಚ | ಧಾತ್ರೀ ಪಿಬೇತ್ತು ಪಯಸಃ ಪರಿಶೋಧನಾರ್ಥ ಮಾರಗ್ವಧಾದಿಷು ವರಂ ಮಧುನಾ ಕಷಾಯಮ್ ||೪೪|| ಸಾಮಾನ್ಯಮೇತದುಪದಿಷ್ಟಮತೋ ವಿಶೇಷಾದ್ದೋಷಾನ್ ಪಯೋನಿಪತಿತಾನ್ ಶಮಯೇದ್ಯಥಾಸ್ವಮ್ |೪೫|

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स्तन्ये गते विकृतिमाशु भिषक् तु धात्रीं पीतां घृतं परिणतेऽहनि वामयेत्तु ||४२|| निम्बोदकेन मधुमागधिकायुतेन वान्तागतेऽहनि च मुद्गरसाशना स्यात् | एवं त्र्यहं चतुरहं षडहं वमेद्वा सर्पिः पिबेत्त्रिफलया सह संयुतं वा ||४३|| भार्गीं वचामतिविषां सुरदारु पाठां मुस्तादिकं मधुरसां कटुरोहिणीं च | धात्री पिबेत्तु पयसः परिशोधनार्थ मारग्वधादिषु वरं मधुना कषायम् ||४४|| सामान्यमेतदुपदिष्टमतो विशेषाद्दोषान् पयोनिपतितान् शमयेद्यथास्वम् |४५|

Meaning of the śloka

When breast milk has become altered, the physician is instructed to give the wet nurse ghee and induce vomiting later in the day with a neem decoction combined with honey and māgadhikā. On the day after vomiting, her food is to be mung broth. Vomiting may be repeated after intervals of three, four, or six days, or she may drink ghee prepared with triphalā. For cleansing the milk, the wet nurse is directed to take a decoction containing the named substances Bhārgī, vacā, ativisā, suradāru, pāṭhā, the mustādi group, madhurasā, and kaṭurohiṇī, or preferably a decoction from the āragvadhādi group with honey. After these general measures, doṣas that have entered the milk are to be pacified individually with their respective opposing measures.

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ಸ್ತನ್ಯ ಇತ್ಯಾದಿ| ಸ್ತನ್ಯೇ ದೋಷೌರ್ವಿಕೃತಿಂ ಗತೇ ಪರಿಗತೇ| ಪರಿಣತೇಽಹನಿ ಸಾಯಙ್ಕಾಲ , ಪೀತಾಂ ಘೃತಂ ಸಂಶಮನಮೇವ ಘೃತಂ ಪೀತವತೀಂ, ಏತಚ್ಚ ಪ್ರತಪ್ತಕನಕನಿಕರಪೀತಲೋಹಿತೇ ಸವಿತರಿ ಸ್ನೇಹಪಾನಕಲ್ಪಸ್ಯಾಪವಾದಃ| ಸಾಮಾನ್ಯೋಕ್ತಮಪಿ ಕಫಘ್ನದ್ರವ್ಯಸಂಸ್ಕೃತಂ ಘೃತಮ್| ಜೇಜ್ಜಟಾದಯಸ್ತು ಪರಿಣತೇ ನಿಷ್ಪನ್ನೇ ಸ್ನೇಹಫಲೇ ಸತಿ ಸ್ನಿಗ್ಧಾಮಿತ್ಯರ್ಥಃ, ಅಹನಿ ತಸ್ಮಿನ್ನೇವ ದಿವಸೇ| ತನ್ನೇಚ್ಛತಿ ಗಯೀ, ಸಾಮಾನ್ಯವಾಕ್ಯೇನೈವ ಸ್ನಿಗ್ಧಾಯ ವಮನಸ್ಯ ವಿಹಿತತ್ವಾತ್| ಸ್ವೇದಸ್ಯ ಪೂರ್ವಕರ್ಮತ್ವಾತ್ ಸ್ವಿನ್ನಾಂ, ನಿಮ್ಬೋದಕೇನ ನಿಮ್ಬಕ್ವಾಥೇನ ವಾಮಯೇತ್| ವಾನ್ತಾಗತೇಽಹನಿ ಚ ಮುದ್ಗರಸಾಶನಾ ಸ್ಯಾತ್ ನತು ವಮನದಿವಸೇ ಭೋಜಯೇದಿತ್ಯರ್ಥಃ| ತತ್ರ ಪ್ರಥಮವಮನೇನ ಕಫಸ್ಯ ನಿಃಶೇಷಮನಪಹೃತತ್ವಾದಶುದ್ಧದೇಹಾಂ ಸ್ನೇಹಸ್ವೇದಾವನ್ತರಾಽನ್ತರಾ ಸೇವಯಿತ್ವಾ ಷಡಹಂ ವಾ ಚತುರಹಂ ತ್ರ್ಯಹಂ ವಾ ಯಾವದ್ವಿಶುದ್ಧಿರಿತಿ, ಶುದ್ಧದೇಹಾಯಾಸ್ತು ಪುನರ್ವಮನಂ ತ್ಯಾಜ್ಯಮ್, ಅನ್ಯಥಾ ಗ್ಲಾನಿಃ ಸ್ತನ್ಯಕ್ಷಯಶ್ಚ| ತಸ್ಮಾಚ್ಛುದ್ಧದೇಹಾ ವಾತಪಿತ್ತಾನುಬನ್ಧೇ ಸ್ನೇಹಪಾಕಪರಿಭಾಷಯಾ ತ್ರಿಫಲಾಸಿದ್ಧಂ ಸರ್ಪಿಃ ಪಿಬೇದೇವೇತಿ ವಾಶಬ್ದಾದ್ವ್ಯವಸ್ಥಿತಾರ್ಥಾಲ್ಲಭ್ಯತೇ| ಸಂಶೋಧನಮಭಿಧಾಯ ಸಂಶಮನಮಾಹ- ಭಾರ್ಗೀಮಿತ್ಯಾದಿ| ಮುಸ್ತಾದಿಕಂ ದ್ರವ್ಯಸಙ್ಗ್ರಹಣೀಯೋಕ್ತಮ್| ಮಧುರಸಾ ಮೂರ್ವಾ ‘ಚೋರಸ್ನಾಯುಃ’ ಇತಿ ಲೋಕೇ| ಭಾರ್ಗ್ಯಾದಿಭಿಃ ಸಹ ಮುಸ್ತಾದೇರ್ಗಣಸ್ಯ ಕಷಾಯಪಾನಂ ವರಂ ಶ್ರೇಷ್ಠಮ್| ಪಯೋನಿಪತಿತಾನ್ ಸ್ತನ್ಯನಿಪತಿತಾನ್| ಶಮಯೇದ್ಯಥಾಸ್ವಮಿತಿ ಯಸ್ಯ ಯದಾತ್ಮಕಂ ಪ್ರತ್ಯನೀಕಂ ತೇನ ಶಮಯೇದಿತಿ||೪೨-೪೪||-

Meaning of the commentary

The commentator takes alteration of stanya to mean that the doṣas have pervaded the milk. One interpretation places the vomiting in the evening after the wet nurse has taken soothing ghee, treated with generally indicated kapha-reducing substances. Jejjaṭa and others instead understand pariṇate as the point when oleation has produced its proper effect and ahani as that same day. Gayī rejects that reading because the general rule already prescribes vomiting for an oleated person; the commentary also supplies fomentation as a preliminary measure. Nimbodaka means neem decoction. Mung broth is given on the day after vomiting, not on the day of vomiting. Because one emesis may not completely remove kapha, the still-uncleansed woman is said to receive intermittent oleation and fomentation and repeat emesis at three-, four-, or six-day intervals until cleansed. Repeating it in a person already cleansed is rejected because it may cause exhaustion and loss of breast milk. In a cleansed woman with associated vāta or pitta, the alternative particle vā is interpreted restrictively to support taking ghee prepared with triphalā. The commentary then turns from cleansing to pacification, identifies madhurasā as mūrvā, and considers the decoction of Bhārgī and the other listed substances, including the mustādi group, especially suitable. Finally, yathāsvam means pacifying each doṣa in the milk with the measure opposed to that particular doṣa.

Key terms

stanya
Breast milk, described here as altered through the presence of doṣas.
dhātrī
The wet nurse or nursing woman who is the subject of the regimen.
vamana
Therapeutically induced vomiting in the historical regimen.
saṃśodhana
Cleansing, here described as a means of purifying breast milk.
saṃśamana
Pacification after cleansing, directed according to the particular doṣa involved.
yathāsvam
According to each one individually, explained as applying the corresponding opposing measure to each doṣa.

Adhikarana ೧೬ (೪೫-೪೭) · Śloka ೪೭

ರೋಗಂ ಸ್ತನೋತ್ಥಿತಮವೇಕ್ಷ್ಯ ಭಿಷಗ್ವಿದಧ್ಯಾ ದ್ಯದ್ವಿದ್ರಧಾವಭಿಹಿತಂ ಬಹುಶೋ ವಿಧಾನಮ್ ||೪೫|| ಸಮ್ಪಚ್ಯಮಾನಮಪಿ ತಂ ತು ವಿನೋಪನಾಹೈಃ ಸಮ್ಭೋಜನೇನ ಖಲು ಪಾಚಯಿತುಂ ಯತೇತ | ಶೀಘ್ರಂ ಸ್ತನೋ ಹಿ ಮೃದುಮಾಂಸತಯೋಪನದ್ಧಃ ಸರ್ವಂ ಪ್ರಕೋಥಮುಪಯಾತ್ಯವದೀರ್ಯತೇ ಚ ||೪೬|| ಪಕ್ವೇ ತು ದುಗ್ಧಹರಿಣೀಃ ಪರಿಹೃತ್ಯ ನಾಡೀಃ ಕೃಷ್ಣಂ ಚ ಚೂಚುಕಯುಗಂ ವಿದಧೀತ ಶಸ್ತ್ರಮ್ | ಆಮೇ ವಿದಾಹಿನಿ ತಥೈವ ಗತೇ ಚ ಪಾಕಂ ಧಾತ್ರ್ಯಾಃ ಸ್ತನೌ ಸತತಮೇವ ಚ ನಿರ್ದುಹೀತ ||೪೭||

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रोगं स्तनोत्थितमवेक्ष्य भिषग्विदध्या द्यद्विद्रधावभिहितं बहुशो विधानम् ||४५|| सम्पच्यमानमपि तं तु विनोपनाहैः सम्भोजनेन खलु पाचयितुं यतेत | शीघ्रं स्तनो हि मृदुमांसतयोपनद्धः सर्वं प्रकोथमुपयात्यवदीर्यते च ||४६|| पक्वे तु दुग्धहरिणीः परिहृत्य नाडीः कृष्णं च चूचुकयुगं विदधीत शस्त्रम् | आमे विदाहिनि तथैव गते च पाकं धात्र्याः स्तनौ सततमेव च निर्दुहीत ||४७||

Meaning of the śloka

After examining a disease arising in the breast, the physician should repeatedly apply the treatment described for vidradhi. Even while it is maturing, an attempt is to be made to bring it to suppuration through suitable food and without poultices, because the breast, being composed of soft tissue, quickly undergoes extensive putrefactive change and may rupture when poulticed. Once it is fully suppurated, an incision is prescribed while avoiding the milk-carrying channels and the dark nipple-and-areola region. In the unripe, inflamed, and suppurated stages, the wet nurse's breasts are to be emptied regularly.

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ಸಮ್ಭೋಜನೇನೇತಿ ಯಥೇಷ್ಟಭೋಜನೇನೇತ್ಯರ್ಥಃ| ಉಪನಾಹೋ ಹ್ಯತ್ಯರ್ಥಂ ಪಾಕಕಾರಿ, ತಸ್ಮಾದುಪನಾಹನಿಷೇಧಮಾಹ- ಶೀಘ್ರಮಿತ್ಯಾದಿ| ಹಿ ಸ್ಫುಟಂ, ಪ್ರಕೋಥಂ ಪೂತಿಮಾಂಸತಾಮ್| ಆಮೇತ್ಯಾದಿ ಆಮೇ ವಿದಗ್ಧತಾಪರಿಹಾರಾಯ, ವಿದಾಹಿನಿ ವಿಪಾಕಪರಿಹಾರಾಯ, ಪಕ್ವೇ ನಾಡೀವ್ರಣಪರಿಹಾರಾಯ, ಸ್ತನೌ ನಿರ್ದುಹೀತ||೪೫-೪೭||

Meaning of the commentary

The commentator explains sambhojana as allowing food as desired. Because a poultice promotes suppuration very strongly, the text specifically prohibits it here. Prakotha is explained as the state of putrefied tissue. Regular emptying of the breasts is assigned different purposes by stage: in the unripe stage it is intended to prevent inflammatory damage, in the actively inflamed stage to prevent progression to suppuration, and in the suppurated stage to prevent formation of a nāḍī wound or tract.

Key terms

stanotthita roga
A disease arising in the breast.
vidradhi
The classical disease category whose treatment is extended to the breast condition.
upanāha
A poultice, prohibited here because the commentary says it strongly hastens suppuration.
prakotha
Putrefactive deterioration of tissue, as explained by the commentary.
dugdhahariṇī nāḍī
A milk-carrying channel that the verse directs the physician to avoid during incision.
nirduhīta
To empty or express the breast, prescribed regularly across the stated stages.

Adhikarana ಪುಷ್ಪಿಕಾ · Śloka ೧೭

ಇತಿ ಸುಶ್ರುತಸಂಹಿತಾಯಾಂ ಚಿಕಿತ್ಸಾಸ್ಥಾನೇ ವಿಸರ್ಪನಾಡೀಸ್ತನರೋಗಚಿಕಿತ್ಸಿತಂ ನಾಮ ಸಪ್ತದಶೋಽಧ್ಯಾಯಃ ||೧೭||

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इति सुश्रुतसंहितायां चिकित्सास्थाने विसर्पनाडीस्तनरोगचिकित्सितं नाम सप्तदशोऽध्यायः ||१७||

Meaning of the śloka

Thus ends the seventeenth chapter of the Cikitsāsthāna in the Sushruta Samhita, entitled ‘Treatment of Visarpa, Nāḍī, and Diseases of the Breast.’

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ಇತಿ ಶ್ರೀಡಲ್ಹ(ಹ್ಲ)ಣವಿರಚಿತಾಯಾಂ ನಿಬನ್ಧಸಙ್ಗ್ರಹಾಖ್ಯಾಯಾಂ ಸುಶ್ರುತವ್ಯಾಖ್ಯಾಯಾಂ ಚಿಕಿತ್ಸಾಸ್ಥಾನೇ ಸಪ್ತದಶೋಽಧ್ಯಾಯಃ||೧೭||

Meaning of the commentary

The commentary's colophon states that the seventeenth chapter of the Cikitsāsthāna is complete in the Nibandhasaṅgraha commentary on the Sushruta Samhita composed by Śrī Dalhaṇa. The supplied text shows an editorial variation in the spelling of Dalhaṇa's name.

Key terms

Cikitsāsthāna (cikitsāsthāna)
The treatment section of the Sushruta Samhita.
visarpa
A classical disease category included in the chapter title.
nāḍī
A pathological tract or channel included in the chapter title.
stanaroga
Diseases of the breast, the third subject named in the chapter title.
Nibandhasaṅgraha (nibandhasaṅgraha)
The title of Dalhaṇa's commentary named in the colophon.
← 16. vidradhicikitsitam18. granthyapacyarbudagalagaṇḍacikitsitam →