The chapter on the treatment of vr̥ddhi, upadaṁśa, and ślīpada is now explained, as taught by Lord Dhanvantari. In the six kinds of vr̥ddhi other than antravr̥ddhi, the person should avoid riding horses and similar travel, physical exertion, sexual intercourse, suppression of natural urges, prolonged sitting, excessive walking, fasting, and heavy foods.
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অন্ত্রবৃদ্ধ্যেত্যাদি| চঙ্ক্রমণং ভ্রমণম্||১-৩||-
Meaning of the commentary
The commentary explains caṅkramaṇa as roaming or walking about. It introduces the passage as beginning with the exclusion of antravr̥ddhi from the six types to which these restrictions apply.
Key terms
vr̥ddhi
A classical category of enlargement or swelling treated in this chapter.
antravr̥ddhi
A type of vr̥ddhi associated with the intestine, excluded from the six types in this instruction.
veganigraha
Suppression of natural urges, listed among the activities to avoid.
caṅkramaṇa
Walking or roaming, as glossed by the commentator.
For a vr̥ddhi attributed to vāta, the person is first oleated with a traivr̥ta preparation and fomented, and then given purgation according to the prescribed method. The text lists oils from kośāmra, tilvaka, castor fruit, or castor oil taken with milk for a month. At the proper stage, the physician employs decoctions and pastes that counter vāta for a nirūha enema, followed after a meal of meat broth and rice by oil prepared with yaṣṭīmadhuka. Oleation, warm poultices, and vāta-reducing pastes are also described. If the swelling suppurates, it is matured and opened while avoiding the perineal seam; after it opens, the previously stated wound-care sequence is followed.
The commentary identifies traivr̥ta as the preparation taught for apatanaka in the vāta-disorder section and connects the instruction to administer it with the person being treated. Kāla means the appropriate stage of the condition. After nirūha, yaṣṭīmadhuka oil is used by the method prescribed for anuvāsana. The final reference to the stated sequence means the procedure described in the Dvivraṇīya chapter.
Key terms
vātavr̥ddhi
Vr̥ddhi attributed to vāta in the classical framework.
traivr̥ta
An oleating preparation linked by the commentary to the treatment taught for apatanaka.
nirūha
A decoction-based enema included in the treatment sequence.
anuvāsana
The oil-enema method invoked for the yaṣṭīmadhuka preparation.
sevanī
The median perineal seam that the passage directs the operator to avoid.
पित्तजायामपक्वायां पित्तग्रन्थिक्रमो हितः ||९||
पक्वां वा भेदयेद्भिन्नां शोधयेत् क्षौद्रसर्पिषा |
शुद्धायां च भिषग्दद्यात्तैलं कल्कं च रोपणम् ||१०||
रक्तजायां जलौकोभिः शोणितं निर्हरेद्भिषक् |
पिबेद्विरेचनं वाऽपि शर्कराक्षौद्रसंयुतम् ||११||
पित्तग्रन्थिक्रमं कुर्यादामे पक्वे च सर्वदा |१२|
Meaning of the śloka
For an unripe pitta-type vr̥ddhi, the treatment sequence for a pitta granthi is recommended. If it has ripened, it is opened; after opening, it is cleansed with honey and ghee, and once clean the physician applies healing oil and paste. In a blood-associated type, the physician removes blood with leeches or gives a purgative combined with sugar and honey. The pitta-granthi regimen is to be followed in both the unripe and ripe stages.
The healing paste is understood as the paste taught in the Dvivraṇīya chapter. Gayī, however, says that it is the paste taught in the Miśraka chapter, preserving an alternative interpretation of the cross-reference.
Key terms
pittajā vr̥ddhi
Vr̥ddhi attributed to pitta in the classical framework.
apakva
An unripe or not-yet-suppurated stage.
pakva
A ripened or suppurated stage described as ready to be opened.
jalaukā
Leech, used here for the historical removal of blood.
A kapha-type vr̥ddhi is covered with warming substances ground in urine. A decoction of pītadāru is taken together with urine. Alternatively, except for the softening measure, the treatment sequence for a kapha granthi is recommended. When the swelling has ripened and opened, a cleansing oil prepared with sumanā, aruṣkara, aṅkoṭha, and saptaparṇa is prescribed.
The warming substances are explained as hot-potency materials from groups beginning with vacā, pippalī, and muṣkaka; others instead understand the hot-potency substances beginning with ajagandhā taught in the Miśraka chapter. The drinking preparation may be dāruharidrā decoction cooked in cow urine; some read devadāru in place of pītadāru. The cleansing oil is prepared with the paste and decoction of sumanā, aruṣkara, aṅkoṭha, and saptaparṇa.
Key terms
kaphātmikā vr̥ddhi
Vr̥ddhi attributed to kapha in the classical framework.
vimlāpana
A softening or dispersing measure excluded when borrowing the kapha-granthi sequence.
pītadāru
The plant named in the verse; the commentary records devadāru as a variant reading.
śleṣma-granthi-krama
The treatment sequence taught for a kapha-type granthi.
A vr̥ddhi arising from medas is fomented and covered with a surasā-group preparation, or with comfortably warm substances used for śirovireka combined with urine. After fomentation, the swelling is wrapped with cloth and the person is reassured. Protecting the testicle and the sevanī, the surgeon opens it with a vr̥ddhipatra instrument, removes the fatty tissue, applies kāsīsa and rock salt, and bandages it as prescribed. Once clean, oil prepared with manaḥśilā, salts, and aruṣkara is applied.
The surasā-group paste is prepared by grinding it with urine. The śirovireka substances are identified as pippalī, viḍaṅga, apāmārga, śigru, śirīṣa, siddhārthaka, and others taught among cleansing and pacifying agents; these too are ground with cow urine and applied comfortably warm. The prescribed bandaging is either a sling-like gophaṇā bandage or a pouch-like sthagikā bandage.
Key terms
medaḥsamutthā vr̥ddhi
Vr̥ddhi described as arising from medas, or fatty tissue.
vr̥ddhipatra
A surgical cutting instrument named for opening the swelling.
sevanī
The median seam that must be protected during the described operation.
gophaṇā
A sling-like form of bandage identified by the commentary.
For a urine-associated vr̥ddhi, the text describes fomentation, wrapping with cloth, puncturing below and to the side of the sevanī with a vrīhimukha instrument, inserting a double-ended tube, and draining urine. The tube is then removed, a pouch-like bandage applied, and healing treatment used after cleansing; the intestine-associated type is excluded. If antravr̥ddhi has not reached the scrotum, the vāta-vr̥ddhi regimen is recommended. A groin-limited swelling is described as being cauterized with a crescent-tipped instrument to obstruct its path, while one that has reached the scrotum is excluded. The passage further describes superficial cutting and cauterization at the base of the great toe on the opposite side, with an added risk of severing a tendon in vāta- and kapha-type vr̥ddhi. Alternatively, a vein near the temple and ear is punctured on the opposite side while carefully avoiding the sevanī, for relief of antravr̥ddhi.
The instruction to exclude the intestine-caused condition is completed by the phrase ‘when it has reached the scrotum.’ For antravr̥ddhi that has not reached the scrotum, the vāta regimen extends from drinking fats through anuvāsana. Ardhenduvaktrā is a crescent-faced cautery instrument. ‘Cutting the skin’ means cutting only the skin. Opposite-side treatment means the right great-toe region for a left-sided antravr̥ddhi and the left for a right-sided one. The vein-puncture site is explained as above the end of the temple and eyebrow, between the ear and forehead; the omitted qualifier is that the condition remains in the groin.
Key terms
mūtrajā vr̥ddhi
A urine-associated type of vr̥ddhi in the classical classification.
vrīhimukha
A rice-grain-tipped instrument used for puncture in the described procedure.
dvimukhā nāḍī
A double-ended tube described for drainage.
ardhenduvaktrā śalākā
A crescent-faced cautery instrument identified by the commentary.
aṅgaviparyaya
Use of the side opposite the affected groin swelling.
Adhikarana ৭ (২৫-২৭) · Śloka ২৭
উপদংশেষু সাধ্যেষু স্নিগ্ধস্বিন্নস্য দেহিনঃ |
সিরাং বিধ্যেন্মেঢ্রমধ্যে পাতযেদ্বা জলৌকসঃ ||২৫||
হরেদুভযতশ্চাপি দোষানত্যর্থমুচ্ছ্রিতান্ |
সদ্যোঽপহৃতদোষস্য রুক্শোফাবুপশাম্যতঃ ||২৬||
যদি বা দুর্বলো জন্তুর্ন বা প্রাপ্তং বিরেচনম্ |
নিরূহেণ হরেত্তস্য দোষানত্যর্থমুচ্ছ্রিতান্ ||২৭||
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उपदंशेषु साध्येषु स्निग्धस्विन्नस्य देहिनः |
सिरां विध्येन्मेढ्रमध्ये पातयेद्वा जलौकसः ||२५||
हरेदुभयतश्चापि दोषानत्यर्थमुच्छ्रितान् |
सद्योऽपहृतदोषस्य रुक्शोफावुपशाम्यतः ||२६||
यदि वा दुर्बलो जन्तुर्न वा प्राप्तं विरेचनम् |
निरूहेण हरेत्तस्य दोषानत्यर्थमुच्छ्रितान् ||२७||
Meaning of the śloka
In treatable cases of upadaṁśa, after oleation and fomentation, the text describes puncturing a vein in the middle of the penis or applying leeches. It then directs removal of greatly aggravated doṣas by both routes, stating that pain and swelling subside promptly after their removal. If the person is weak or purgation is unsuitable, the greatly aggravated doṣas are instead removed by a nirūha enema.
For abundant doṣa, the commentary recommends venesection, and for a smaller amount, leech application. Others assign leeches to pitta- and blood-associated types because they are milder. Jejjaṭa gives another distinction: leeches for a superficial condition and venesection for a deeply situated one. In a strong person fit for cleansing, ‘both’ refers to emesis and purgation. For a weak person, or one for whom purgation is inappropriate, nirūha is selected in a manner suited to removing the markedly aggravated doṣas. The phrase ‘not attained’ is explained as ‘not appropriate.’
Key terms
upadaṁśa
A classical genital lesion category treated in this passage.
sirāvyadha
Venesection, here described at the penis in selected cases.
jalaukāvacaraṇa
Application of leeches as an alternative means of removing blood.
avagāḍha
Deeply situated, used by Jejjaṭa to distinguish when venesection is selected.
nirūha
A decoction-based enema offered when purgation is unsuitable.
A vāta-type upadaṁśa is covered with a paste of prapauṇḍarīka, yaṣṭyāhva, varṣābhū, kuṣṭha, dāru, saralā, aguru, and rāsnā. Another comfortably warm, unctuous paste is made with nicula, castor seeds, barley, wheat, and roasted flour. Irrigation with the substances beginning with prapauṇḍarīka is also recommended.
The commentary identifies saralā as trivṛt and nicula as vetasa. The phrase ‘substances beginning with prapauṇḍarīka’ refers to the ingredients already listed for vāta-type upadaṁśa. Seka is explained as pariṣeka, or pouring irrigation.
Key terms
vātaja upadaṁśa
Upadaṁśa attributed to vāta in the classical framework.
saralā
Identified in this commentary as trivṛt.
nicula
Identified by the commentator as vetasa.
sukhoṣṇa
Comfortably warm, describing the temperature of the application.
For an upadaṁśa attributed to pitta, soothing unctuous pastes are described using gairika, rasāñjana, yaṣṭyāhva, sārivā, uśīra, padmaka, candana, and utpala. Another paste combines lotus, water-lily, lotus stalk, sarja, arjuna, vetasa, and madhuka with ghee. The affected part is also to be irrigated with liquids such as ghee, milk, sugar-water, sugarcane juice, honey-water, or a thoroughly cooled decoction beginning with vaṭa.
The commentary identifies añjana here as rasāñjana and mṛṇāla as the stalk of the lotus. It explains secayet as pariṣecayet, meaning that the liquid is poured or irrigated over the affected area.
Key terms
paittika
Classified in this passage as arising predominantly from pitta.
rasāñjana
The substance intended by añjana according to the commentary.
mṛṇāla
Lotus stalk, as clarified by the commentary.
sampralepayet
To apply the stated substances externally as a paste.
pariṣecana
Pouring or irrigating the affected area with a liquid preparation.
For an upadaṁśa attributed to kapha, the barks of śāla, aśvakarṇa, ajakarṇa, and dhava are ground with surā, warmed, mixed with oil, and described as an external paste. Alternatively, a paste is made from rajanī, ativiṣā, mustā, surasā, suradāru, the leaves of pāṭhā, and pattūra. Decoctions of the surasā group and the āragvadhādi group are prescribed for irrigation.
The commentary identifies śāla here as śaṅku. It describes aśvakarṇa as a tree known in the eastern region and resembling aśvattha, gives the vernacular identification piyāsāl for ajakarṇa, and identifies pattūra as sirivālikā.
Key terms
kaphotthita
Classified as arising from kapha.
aśvakarṇa
A tree said by the commentary to be known in the eastern region and to resemble aśvattha.
ajakarṇa
A plant locally called piyāsāl according to the commentary.
pattūra
A plant identified by the commentary as sirivālikā.
pariṣecayet
To irrigate or pour a decoction over the affected area.
एवं संशोधनालेपसेकशोणितमोक्षणैः |
प्रतिकुर्यात् क्रियायोगैः प्राक्स्थानोक्तैर्हितैरपि ||३६||
न याति च यथा पाकं प्रयतेत तथा भिषक् |
विदग्धैस्तु सिरास्नायुत्वङ्मांसैः क्षीयते ध्वजः ||३७||
शस्त्रेणोपचरेच्चापि पाकमागतमाशु वै |
तदाऽपोह्य तिलैः सर्पिःक्षौद्रयुक्तैः प्रलेपयेत् ||३८||
करवीरस्य पत्राणि जात्यारग्वधयोस्तथा |
प्रक्षालने प्रयोज्यानि वैजयन्त्यर्कयोरपि ||३९||
Meaning of the śloka
An unripe upadaṁśa is to be managed with cleansing, pastes, irrigation, bloodletting, and other suitable measures taught earlier, while the physician makes every effort to prevent suppuration. If the vessels, tendons, skin, and flesh become severely damaged, the penis is said to waste away. Once suppuration has occurred, prompt surgical management is prescribed; after removing the pus, a paste of sesame with ghee and honey is applied. Decoctions of the leaves of karavīra, jātī, āragvadha, vaijayantī, or arka are described for washing the wound.
The commentary supplies the omitted subject as an unripe upadaṁśa and explains that the earlier measures are those taught in Sūtrasthāna, especially the mixed wound treatment, with the word api also including the teaching on two kinds of wounds. It preserves an alternative reading beginning with tasmāt but giving the same therapeutic sequence. Tadā apohya means after removing the pus. For wound washing, the intended preparations are decoctions of the stated leaves; vaijayantī is identified as the agnimantha tree.
Key terms
āma-upadaṁśa
An upadaṁśa that has not yet suppurated, supplied as the subject by the commentary.
śoṇitamokṣaṇa
Bloodletting, listed among the historical measures.
pāka
Suppuration or ripening of the lesion.
pūya
Pus, which the commentary says is removed before applying the paste.
vaijayantī
Identified by the commentary as the agnimantha tree.
Fine powders are prepared from saurāṣṭrī, gairika, tuttha, puṣpakāsīsa, saindhava, rodhra, rasāñjana, dārvī, haritāla, manaḥśilā, hareṇukā, and elā. Mixed with honey, this powder is commended for application in upadaṁśa.
Tender leaves of jambū, mango, sumanā, nimba, śveta, and kāmbojī, together with the barks of śallakī, badarī, bilva, palāśa, tiniśa, and latex-bearing trees, are decocted with triphalā. The physician is to wash the wound regularly with this decoction. In the same decoction, oil is prepared with gojī, viḍaṅga, yaṣṭī, and the aromatic substances. This is regarded as a foremost healing preparation for all forms of upadaṁśa.
The commentary identifies śveta as śvetasyanda and kāmbojikā as kūvikā, while preserving Gayī's different view that it is māṣaparṇī. Tiniśa is identified as syandana, and the latex-bearing trees are exemplified by vaṭa and others. Gojī means gojihvā, and 'all aromatics' refers to the group beginning with elā. One interpretation prepares sesame oil without a paste, using four parts decoction according to the general decoction-cooking method because only the decoction is specified. Others require a paste from the immediately listed herbs, since the word kaṣāya can also denote a paste. Both procedural interpretations are preserved.
Key terms
kāmbojikā
Identified as kūvikā, with an alternative attribution identifying it as māṣaparṇī.
kṣīriṇaḥ
Latex-bearing trees, exemplified by vaṭa and related trees.
gojī
Identified by the commentary as gojihvā.
sarvagandha
The aromatic-drug group beginning with elā according to the commentary.
ropaṇa
Promoting wound closure or healing in the classical context.
A powder made in equal parts from svarjikā, tuttha, kāsīsa, śaileya, rasāñjana, and manaḥśilā is said to remove wounds and spreading inflammatory lesions. Ash prepared by burning gundrā, together with haritāla and manaḥśilā, is described as highly pacifying for upadaṁśa and visarpa. A further combination of mārkava, triphalā, dantī, copper powder, and iron rust is praised as destroying upadaṁśa as a thunderbolt destroys a tree.
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মার্কবো ভৃঙ্গরাজঃ||৪৫-৪৭||-
Meaning of the commentary
The commentary identifies mārkava as bhṛṅgarāja; it provides no further explanation of the formulations or the passage's emphatic comparison.
Key terms
vraṇa
A wound or ulcer in the context of the claimed action of the powder.
visarpa
A classical category of spreading lesion or disorder mentioned alongside upadaṁśa.
mārkava
Identified by the commentary as bhṛṅgarāja.
tāmracūrṇa
Copper powder included in the historical formulation.
ayorajaḥ
Iron rust or iron-derived powder included in the formulation.
उपदंशद्वयेऽप्येतां प्रत्याख्यायाचरेत् क्रियाम् ||४८||
तयोरेव च या योग्या वीक्ष्य दोषबलाबलम् |४९|
Meaning of the śloka
For both of the two specified forms of upadaṁśa, treatment is to be undertaken only after stating their grave prognosis. From the available measures, the physician selects what is appropriate after assessing the relative strength or weakness of the doṣas.
The commentary identifies the two forms as those arising from rakta and from sannipāta. Because their causes are considered similar, the same treatment is applied to both. For the sannipāta-origin form specifically, measures directed to vāta and the other doṣas are combined.
Key terms
pratyākhyāya
After declaring the grave or uncertain prognosis before undertaking treatment.
raktaja
The form understood by the commentary as arising from rakta.
sannipātaja
The form arising from the combined involvement of all three doṣas.
doṣabalābala
Assessment of the comparative strength and weakness of the involved doṣas.
A further treatment is stated particularly for upadaṁśa involving all three doṣas. The method for a severely diseased wound is to be followed, and the decomposed portion of the penis is to be removed. The remaining tissue is then cauterized with a heated jambvoṣṭha instrument. After recognizing that cauterization is adequate, honey and ghee are applied; once the wound is clean, a suitable healing paste and oil are used.
The commentary explains 'abandon the decomposed penis' to mean that only as much of the penis as has become decomposed is cut away. It describes jambvoṣṭha as a rod made of black stone whose tip resembles a jambū fruit.
Key terms
tridoṣaja
Classified as involving all three doṣas.
duṣṭavraṇavidhi
The established management method for a severely diseased or contaminated wound.
kuthita
Decomposed or putrefied tissue; the commentary limits excision to the affected portion.
jambvoṣṭha
A black-stone cautery rod with a tip shaped like a jambū fruit.
For ślīpada attributed to vāta, after oleation and fomentation, the physician is instructed to puncture a vein four finger-breadths above the ankle. Once the body has recovered, it is treated with basti. For one month, castor oil mixed with urine is prescribed for drinking. The person is to eat rice with milk prepared with nāgara, use traivṛta, and may also be treated by thermal cautery.
The commentary explains that oleation here serves purification, even though ślīpada generally calls for drying measures. It preserves Gayī's variant reading, which includes oleation, fomentation, and poultices. ‘Once the body has recovered’ means after it has gradually been restored following blood removal, and basti here specifically means a nirūha or decoction enema. For the dietary line, the commentary describes milk cooked with a karṣa of dry ginger, beginning with eightfold liquid and reducing it to fourfold. Traivṛta is identified as the preparation taught in the treatment of vāta disorders and is to be used during the oleation phase.
Key terms
ślīpada
A classical disorder characterized by marked swelling, here classified as vāta-origin.
sirāvyadha
Puncturing a vein for therapeutic blood removal.
basti
An enema therapy, interpreted here by the commentary as nirūha basti.
nirūha
A decoction-based type of basti intended by the commentator.
traivṛta
A medicated preparation referenced from the treatment of vāta disorders.
In ślīpada attributed to pitta, the physician is instructed to puncture a vein in relation to the ankle and to employ pitta-relieving treatment like that used for pitta-type arbuda and visarpa.
The commentary reads the venesection site for pitta-origin ślīpada as four finger-breadths above the ankle. It also records another interpretation that connects the words ‘below the ankle’ directly with the venesection instruction. The two location readings are preserved rather than resolved.
Key terms
pittasambhava ślīpada
Ślīpada classified in the source as arising from pitta.
sirāvyadha
Therapeutic puncturing of a vein for blood removal.
arbuda
A classical category of mass or swelling cited as a treatment analogy.
visarpa
A classical spreading disorder cited as a treatment analogy.
For ślīpada attributed to kapha, the physician is instructed to puncture a specifically known vein near the great toe. The passage then lists repeated use of decoctions with honey; a paste of abhayā with one of the prescribed urines; and kaṭukā, amṛtā, dry ginger, viḍaṅga, dāru, and citraka. It also describes topical pastes, medicated oils prepared from the named pungent plants, salts, and other drugs, barley as a regular food, mustard oil, juices of pūtīkarañja or putrañjīvaka used according to strength and season, and a preparation involving kevukā tuber exudate and prepared salt.
The ‘well-known vein’ is located four finger-breadths above the kṣipra vital point, and abhīkṣṇam means repeatedly. The commentary connects ‘with any one urine’ both to taking harītakī and to the group beginning with kaṭukā. Elukākhya is identified as elavāluka. For the leaf juice, it explains that kaṇṭakikarañja is pūtīkarañja, while others identify it as cirabilva; the amount is to be adjusted without exceeding the person's digestive and general strength. Putrañjīvaka is said to be known by that name. Pākima salt is identified as viḍa lavaṇa, and bhiṣagjita means medicine.
Key terms
ślaiṣmika ślīpada
Ślīpada classified as associated with kapha.
kṣipramarma
A vital point used by the commentary to describe the venesection location.
abhayā
Harītakī, prescribed here as a paste for internal use.
pūtīkarañja
The plant identified with kaṇṭakikarañja, though an alternative identification as cirabilva is recorded.
viḍa lavaṇa
The prepared salt intended by pākima lavaṇa according to the commentary.
काकादनीं काकजङ्घां बृहतीं कण्टकारिकाम् |
कदम्बपुष्पीं मन्दारीं लम्बां शुकनसां तथा ||६३||
दग्ध्वा मूत्रेण तद्भस्म स्रावयेत् क्षारकल्पवत् |
तत्र दद्यात् प्रतीवापं काकोदुम्बरिकारसम् ||६४||
मदनाच्च फलात् क्वाथं शुकाख्यस्वरसं तथा |
एष क्षारस्तु पानीयः श्लीपदं हन्ति सेवितः ||६५||
अपचीं गलगण्डं च ग्रहणीदोषमेव च |
भक्तस्यानशनं चैव हन्यात् सर्वविषाणि च ||६६||
Meaning of the śloka
The named plants are burned, and their ash is processed with urine in the manner of preparing kṣāra. Juices or decoctions of kākodumbarikā, madana fruit, and śukanasā are then added. The resulting alkali is prescribed for drinking and is said to counter ślīpada, apacī, galagaṇḍa, grahaṇī disorder, loss of appetite, and all poisons.
The commentary supplies identifications for the plants: kākādanī as kālāhiṃsrā; kadambapuṣpī as alambuṣā, popularly called muṇḍatikā; mandārī as ālī; lambā as bitter bottle gourd; and śukanasā as carmakāravaṭa, while kākajaṅghā is said to be known by that name. It describes repeated filtration of the ash with urine and addition of kākodumbarikā juice, madana-fruit decoction, and śukanasā juice, each combined with cow urine. It also preserves another opinion about the proportion of these additions. The preparation is then completed by the established kṣāra method and described as drinkable in a measured amount with a liquid used for ślīpada.
Key terms
kṣāra
A strongly alkaline preparation made from processed plant ash.
ślīpada
A classical swelling disorder for which the preparation is claimed to be useful.
apacī
A classical swelling category included among the claimed indications.
galagaṇḍa
A classical neck-swelling category included among the claimed indications.
grahaṇīdoṣa
A classical digestive disorder category named in the passage.
एष्वेव तैलं संसिद्धं नस्याभ्यङ्गेषु पूजितम एतानेवामयान् हन्ति ये च दुष्टव्रणा नृणाम् ||६७||
Meaning of the śloka
Oil prepared with these same substances is praised for use as nasya and abhyanga. It is said to counter the same disorders and also difficult or unhealthy wounds in people.
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কাকাদন্যাদীনাং ক্বাথেন তথা কাকোদুম্বরিকারসমদনফলক্বাথশুকনাসাস্বরসেষু প্রত্যেকং সমেষু তৈলং সাধ্যম্||৬৭||
Meaning of the commentary
The commentary explains that the oil is to be prepared with a decoction of the plants beginning with kākādanī and with equal portions of kākodumbarikā juice, madana-fruit decoction, and śukanasā juice.
Key terms
nasya
Administration through the nasal route.
abhyaṅga
External application or massage with oil.
duṣṭavraṇa
A difficult, contaminated, or unhealthy wound in the classical context.
kākodumbarikā
A named plant whose juice is included in the medicated oil.
Dravantī, trivṛt, dantī, nīlī, śyāmā, saptalā, and śaṅkhinī are burned, and the resulting material is filtered with urine. Triphalā decoction is added to complete this kṣāra. When taken, it moves downward, and the benefits praised for the earlier preparations are said to apply to it as well.
The commentary identifies dravantī as śambarī, trivṛtā as trivṛt, dantī as dantinī, nīlī as the autumn fruit popularly called śrīphalikā, śyāmā as vṛddhadāruka, and śaṅkhinī as a variety of yavatiktā. It explains that ‘equal in blessings to the earlier ones’ means this preparation is credited with the same qualities previously stated for the earlier alkali formulations. The word āśiṣaḥ is understood as praises or commendatory statements (arthavāda), rather than as a new set of independently specified effects.
Key terms
kṣāra
A strongly alkaline preparation derived here from processed plant ash.
adho gacchati
Moves downward, indicating a purgative action in this context.
āśiṣaḥ
Praises or claimed benefits attached to the earlier preparations.
arthavāda
A commendatory or eulogistic statement, as the commentary characterizes the claims.
śaṅkhinī
A plant identified by the commentary as a variety of yavatiktā.
The commentary closes the nineteenth chapter of the Cikitsāsthāna in Dalhaṇa's Nibandhasaṅgraha commentary on the Suśruta Saṃhitā. The supplied text preserves a variant spelling in the commentator's name, represented as Dalha/Dalhana.
Key terms
Cikitsāsthāna
The section of the Suśruta Saṃhitā concerned with treatment.
vṛddhi
A classical category of enlargement or swelling named in the chapter title.
upadaṃśa
A classical disorder of the genital region named in the chapter title.
ślīpada
A classical disorder characterized by marked swelling, named in the chapter title.