The commentary places Kalpasthāna after Cikitsāsthāna and recalls an earlier promise to discuss the recognition, confirmation, and treatment of poisoned wounds here. Because food sustains both healthy people and those weakened by disease, protection of food and drink is taken up first. It explains that anna includes solid foods, pāna includes lickable or liquid items, and thus all four traditional food forms are covered. Rakṣā applies to what is not contaminated, while kalpa includes preparations discussed for what is contaminated. The omitted sense of ‘and so forth’ extends the subject to items such as tooth-cleaning sticks. These are historical categories, not current poisoning guidance.
Key terms
annapāna
Food and drink, interpreted broadly to include the traditional solid and liquid food forms.
rakṣā
Protection of material regarded as uncontaminated.
kalpa
Here, the arrangement of measures discussed for material believed to be poisoned.
Kalpasthāna
The division of the text beginning with this chapter.
Dhanvantari, king of Kāśī, foremost among those devoted to austerity and dharma and whose command was not overcome, instructed Suśruta and the other pupils.
The commentary explains that Dhanvantari taught Suśruta and the other disciples, was foremost among ascetics and righteous people, and possessed an unopposed command. It preserves an alternative reading: ‘Divodāsa, lord of the earth and a mine of austerity, dharma, and learning, instructed the pupils headed by Suśruta, his command unopposed.’ Ākara is glossed as a mine or source. The two readings remain distinct.
Key terms
Dhanvantari
The teacher named in the main reading.
Kāśīpati
King or lord of Kāśī.
ahatāśāsana
One whose command is described as unopposed.
ākara
A mine or abundant source, used in the alternative reading.
The verses warn that defeated enemies or disaffected members of one’s own household might exploit an opportunity to administer poison out of anger. They also claim that women might administer combined poisonous preparations, whether maliciously, unknowingly, or from a desire for attractiveness, and that contact with a so-called viṣakanyā could cause rapid death. On this basis, the king is said to require continual protection from poison by a physician.
The commentary asks why a king requires protection. It explains kṛtyatā here as hostility or hatred and vivara as an opening or opportunity. It interprets the women’s ‘various combinations’ as compound poisons and allows both malicious and unwitting administration, including use motivated by a wish to become attractive. It quotes an additional traditional claim that a viṣakanyā can kill through sweat or sexual contact. Another reading replaces kṛtyatāṃ gatāḥ with vikṛtiṃ gatāḥ. These allegations belong to the historical source and must not be treated as reliable toxicology or used to stigmatize women.
Key terms
krodhaviṣa
Poison said to be administered out of anger.
vivara
An opening or opportunity for the alleged act.
saṃyogaviṣa
A compound or combined poison in the commentary.
viṣakanyā
A historically alleged ‘poison maiden’; the claim is not established toxicology.
यस्माच्च चेतोऽनित्यत्वमश्ववत् प्रथितं नृणाम् |
न विश्वस्यात्ततो राजा कदाचिदपि कस्यचित् ||७||
Meaning of the śloka
Because the human mind is said to change swiftly like a horse, the king is advised never to place complete trust in anyone.
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Show commentary
na paraṁ pūrvōktēbhyō ripuprabhr̥tibhyō rājā rakṣaṇīyō'pi tu rājñā kasyāpi viśvāsō na vidhēyaḥ, kuta ityāha- yasmāccētyādi| aśvavaditi āśutamagatyā aśvā ucyantē, ētēna śīghrasañcāritvōpalakṣaṇārthaṁ cētō'nityatvamuktaṁ, yasmādaśvasyēva śīghrasañcāritvaṁ nānābhāvēna cētasaḥ, tasmāt kadācidapi kasyāpi viśvāsaṁ na vidadhyānmahīpatiḥ| vaidyaviṣayē ca viśvāsahētuḥ sūtrasthānē `visr̥jatyātmanā''tmānaṁ’- ityādiślōkēnābhihitaḥ||7||
Meaning of the commentary
The commentary broadens the warning beyond the enemies and attendants already mentioned. The horse comparison signifies rapid movement: just as a horse moves quickly, the mind is said to pass rapidly through different states. It therefore advises the ruler not to trust anyone without reserve, while referring elsewhere in the text to the basis for trusting a physician. This is political counsel within the source, not a method for identifying a poisoner.
Key terms
ceto'nityatva
The stated changeability or instability of the mind.
aśvavat
Like a horse, illustrating rapid movement or change.
viśvāsa
Trust or confidence, which the verse advises limiting.
The physician assigned to the royal kitchen is described as coming from a respected lineage, principled, affectionate, adequately supported, constantly diligent, free from greed, deceit, anger, harshness, envy, manipulation, and laziness, loyal, grateful, pleasant, self-controlled, patient, clean, compassionate, intelligent, tireless, devoted, well-spoken, confident, skilled, capable, and prepared with antidotes. The physician should possess the previously stated professional qualities and be respected by experts in this field.
The commentary presents good character as the basis for trusting the physician. It records differing explanations of kulīna: descent from recognized medical or social lineages, a fourth view including a Śūdra endowed with family virtues, and Gayī’s reading tadbhava. Snigdha means established in a friendly, protective relationship with the king; subhṛta means adequately maintained; and satatotthita means continuously engaged in study, teaching, reflection, and the ruler’s health. It glosses jealousy, deceit, devotion, speaking ability, confidence, and competence, and says the repeated rejection of laziness intensifies the prohibition. Mahānasa is the kitchen, and tadvidyapūjita means respected by physicians expert in cookery. Gayī omits a long portion as repetitive. The social classifications and antidote role are historical descriptions rather than current staffing or treatment standards.
Key terms
kulīna
Of good lineage or formation; the commentary preserves several historically conditioned interpretations.
satatotthita
Continuously diligent in study, teaching, reflection, and care.
sannihitāgada
Having antidotal preparations at hand in the source’s historical setting.
mahānasa
The royal kitchen.
tadvidyapūjita
Respected by people knowledgeable in the relevant field.
The kitchen is described as being built in an approved direction and location, large, clean, furnished with screens and many windows, separated from surrounding grass, provided with a canopy, ritually honored, and staffed by examined women and men belonging to a trusted group.
The commentary identifies the approved direction as the southeast and the site as one possessing desirable qualities. It explains the kitchen as spacious, undamaged or uncontaminated, screened, and well supplied with ventilation openings. The phrase concerning separation is taken to mean no contact with grassy ground, implying that grass should not be piled near the kitchen. Savitāna means furnished with a canopy, and kṛtārcana means that fire worship has been performed. These architectural and ritual details are historical; only the general concern with cleanliness and controlled access is clear from the source.
Key terms
mahānasa
The kitchen described in the passage.
gavākṣa
A window or ventilation opening.
vikakṣasṛṣṭasaṃsṛṣṭa
Interpreted as separated from contact with grassy ground.
kṛtārcana
Having undergone the stated ritual honoring of fire.
The commentary identifies this person as the head or supervisor of kitchen operations and explains ‘possessing a physician’s qualities’ by referring back to such traits as good formation and principled conduct. It does not describe a modern credential or food-safety qualification.
Key terms
adhyakṣa
The appointed head or supervisor.
vaidyaguṇa
The qualities attributed to a physician in the preceding passage.
The various kitchen workers are described as clean, well trained, capable, disciplined, pleasant in appearance, assigned distinct duties, well disposed, with hair and nails kept short, steady, bathed, firmly self-controlled, properly covered, and obedient to the supervisor’s commands.
The commentary glosses dakṣiṇa as well born and dakṣa as capable. Vinīta is disciplined and is also interpreted as strong. Saṃvibhakta means assigned separately to particular tasks; sthira means not restless; dṛḍhaṃ saṃyaminaḥ means composed; and susaṃyata can mean free from greed and similar faults or properly secured in dress. The attendants include cooks and related workers. These are historical expectations for kitchen personnel.
Key terms
parikarmiṇaḥ
Attendants or workers, including cooks and related staff.
saṃvibhakta
Assigned separately to defined duties.
nīcakeśanakha
Having hair and nails kept short.
susamyata (susaṃyata)
Well controlled, with alternative explanation relating to conduct or clothing.
The commentary says this verse gives the reason for the physician’s vigilance in the kitchen: living beings are sustained by food. It adds no specific detection or treatment method.
माहानसिकवोढारः सौपौदनिकपौपिकाः ||१७||
भवेयुर्वैद्यवशगा ये चाप्यन्येऽत्र केचन |१८|
Meaning of the śloka
Kitchen officials and carriers, makers of soups and accompaniments, rice cooks, cake or bread makers, and every other worker there are placed under the physician’s authority.
The commentary differentiates the workers: māhānasika are those appointed in the kitchen or heads of food preparation; voḍhāra may mean carriers or other service workers; saupa prepare supporting items such as soup and accompaniments; audanika prepare cooked rice or the principal food; and paupika make cakes or similar foods. ‘Others’ includes makers of meat preparations and related workers. The verse describes a historical chain of authority rather than current professional roles.
Key terms
māhānasika
A kitchen appointee or head of food preparation.
voḍhāra
A carrier or service worker; the commentary offers more than one possible occupational sense.
audanika
A preparer of cooked rice or principal food.
paupika
A maker of cakes or similar foods.
Adhikarana 11 (18-22) · Śloka 23
iṅgitajñō manuṣyāṇāṁ vākcēṣṭāmukhavaikr̥taiḥ ||18||
vidyādviṣasya dātāramēbhirliṅgaiśca buddhimān |
na dadātyuttaraṁ pr̥ṣṭō vivakṣan mōhamēti ca ||19||
apārthaṁ bahu saṅkīrṇaṁ bhāṣatē cāpi mūḍhavat |
sphōṭayatyaṅgulīrbhūmimakasmādvilikhēddhasēt ||20||
vēpathurjāyatē tasya trastaścānyō'nyamīkṣatē |
kṣāmō vivarṇavaktraśca nakhaiḥ kiñcicchinattyapi ||21||
ālabhētāsakr̥ddīnaḥ karēṇa ca śirōruhān |
niryiyāsurapadvārairvīkṣatē ca punaḥ punaḥ ||22||
vartatē viparītaṁ tu viṣadātā vicētanaḥ |23|
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इङ्गितज्ञो मनुष्याणां वाक्चेष्टामुखवैकृतैः ||१८||
विद्याद्विषस्य दातारमेभिर्लिङ्गैश्च बुद्धिमान् |
न ददात्युत्तरं पृष्टो विवक्षन् मोहमेति च ||१९||
अपार्थं बहु सङ्कीर्णं भाषते चापि मूढवत् |
स्फोटयत्यङ्गुलीर्भूमिमकस्माद्विलिखेद्धसेत् ||२०||
वेपथुर्जायते तस्य त्रस्तश्चान्योऽन्यमीक्षते |
क्षामो विवर्णवक्त्रश्च नखैः किञ्चिच्छिनत्त्यपि ||२१||
आलभेतासकृद्दीनः करेण च शिरोरुहान् |
निर्यियासुरपद्वारैर्वीक्षते च पुनः पुनः ||२२||
वर्तते विपरीतं तु विषदाता विचेतनः |२३|
Meaning of the śloka
The intelligent observer is told to infer a giver of poison from changes in speech, behavior, and facial expression: failure or confusion when answering, irrelevant and disordered speech, nervous hand movements, scratching the ground, inappropriate laughter, trembling, fearful glances, emaciation or discoloration, picking with the nails, repeatedly touching the hair, appearing dejected, looking toward improper exits, and generally behaving abnormally.
The commentary identifies the observer as the physician and explains the listed signs: apārtha is meaningless speech; fearful glances are attributed to fear that wrongdoing will be discovered; kṣāma means thin or depleted; vivarṇa means having a dull or altered complexion; touching the hair is repeated; and apadvāra means an improper or unintended exit. The commentary assumes guilt as the reason for these behaviors. Such nonspecific behaviors can arise from fear, illness, disability, stress, trauma, or many other causes and cannot identify a poisoner.
Key terms
iṅgitajña
One said to understand gestures or behavioral indications.
viṣadātṛ
A person alleged to have administered poison.
apārtha
Speech interpreted by the commentary as meaningless or irrelevant.
The text acknowledges that even good people may display the behavior attributed to wrongdoers because they fear the ruler or are hurried by his command. It therefore says that rulers should examine their attendants carefully.
The commentary uses this qualification to argue that a ruler should approach the examination of a suspected poison-giver with care. It glosses asatām as bad or wrongful people and ādṛta as attentive or respectful. The passage recognizes that fear can produce misleading behavior, although it does not supply a reliable alternative test.
Key terms
asat
A bad or wrongful person in the commentary’s contrast.
ceṣṭā
Behavior or manner that may be misleading under fear or haste.
अन्ने पाने दन्तकाष्ठे तथाऽभ्यङ्गेऽवलेखने |
उत्सादने कषाये च परिषेकेऽनुलेपने ||२५||
स्रक्षु वस्त्रेषु शय्यासु कवचाभरणेषु च |
पादुकापादपीठेषु पृष्ठेषु गजवाजिनाम् ||२६||
विषजुष्टेषु चान्येषु नस्यधूमाञ्जनादिषु |
लक्षणानि प्रवक्ष्यामि चिकित्सामप्यनन्तरम् ||२७||
Meaning of the śloka
The text announces that it will describe signs and then treatment for poison believed to contaminate food, drink, tooth-cleaning items, massage substances, grooming tools, body-rubbing preparations, washes, bathing liquids, ointments, garlands, clothes, beds, armor, ornaments, footwear, footstools, the backs of elephants and horses, and other articles such as nasal preparations, smoke, and collyrium.
The commentary says these are sites in which gara poison might be placed and that signs are given both to protect uncontaminated items and to address contaminated ones. Mention of the tooth-cleaning stick also includes tongue scrapers and mouth-cleansing decoctions. Avalekhana includes combs or hair-grooming tools; utsādana means body rubbing; pariṣeka means bathing or pouring; the specified kaṣāya is a preparation used to remove oil; srak means a flower garland; kavaca means armor; and footstools support the feet. ‘Other poisoned things’ also includes head oils and head coverings. The list shows a broad historical concern with contact, inhaled, ocular, and ingested exposure.
Key terms
garaviṣa
A prepared or compounded poison contemplated by the commentary.
avalekhana
A grooming implement such as a comb in this context.
The verses claim that flies, crows, and other creatures die after eating an offering of poisoned royal food; that such food makes fire crackle violently, assume a peacock-neck color, produce divided flames and pungent smoke, and quickly go out; and that various birds and animals show changes of eyes, voice, movement, mood, tears, or excretion. They therefore propose keeping these animals near the king both as decoration and for protection.
The commentary treats sound, appearance, odor, and the death of animals as sensory signs of poison, while noting a textual uncertainty between five and four modes. It then explains the alleged responses of particular animals. For the cakora’s eye change, Gayī understands reluctance to perceive forms, whereas Saṅgraha and Aruṇa understand loss of eye coloration. It identifies jīvajīvaka as a bird, explains the krauñca’s mada as excitement, and reads the peacock’s udvigna as movement rather than fear so that it does not contradict delight. Parrots and mynah birds are said to cry from fear; a goose to sound loudly; bhṛṅgarāja to make an indistinct call; and pṛṣata to mean the spotted deer. These observations are historical claims, not reliable poison tests.
Key terms
bali
An offering or portion of the royal food placed out in the account.
akṣivairāgya
An alleged eye change, interpreted differently by the commentators.
jīvajīvaka
A particular bird named in the historical animal test.
bhṛṅgarāja
A bird described by the commentary as making an indistinct sound.
The passage says that vapour rising from food affected by poison may cause pain in the region of the heart, disturbed vision or dizziness, and headache. It then records historical nasal, eye, and external applications using named substances, including sandalwood over the chest, as responses to these effects.
The commentary explains upakshipta as food set before someone to eat and attributes the effects to heat or vapour reaching the person from within or outside the food. It assigns nasal and eye measures to vapour thought to have entered the body, while the two external applications are for symptoms attributed to external contact. Nalada is identified as mamsi and lamajja as a kind of ushira. Sandalwood may be red or white. Some read ukhaksiptasya, meaning food placed in a cooking vessel, instead of upakshiptasya; the commentary preserves both readings.
Key terms
upakShiptasya (upakshiptasya)
Food placed before a person to eat, according to the principal commentary reading.
bAShpa (bashpa)
Vapour rising from the food and treated by the text as the means of exposure.
lAmajja (lamajja)
Identified by the commentary as a variety of ushira.
ukhAkShiptasya (ukhakshiptasya)
Variant reading interpreted as food placed in a pot or cooking vessel.
Adhikarana 16 (37) · Śloka 37
pāṇiprāptaṁ pāṇidāhaṁ nakhaśātaṁ karōti ca |
atra pralēpaḥ śyāmēndragōpāsōmōtpalāni ca ||37||
View original
पाणिप्राप्तं पाणिदाहं नखशातं करोति च |
अत्र प्रलेपः श्यामेन्द्रगोपासोमोत्पलानि च ||३७||
Meaning of the śloka
When the affected food reaches the hand, the text says it causes burning of the hand and shedding or damage of the nails. It records an external application made from shyama, indra, gopa, soma, and utpala.
The commentary glosses nakhashata as falling of the nails and offers several disputed ingredient identifications. Shyama is shyamalata, though others understand priyangu. Indra is indravaruni and gopa is the fragrant-rooted sariva; another reading combines the words as indragopa, a particular insect. Soma is guduci, while others identify somalata, and utpala is blue lotus. The alternatives are not reconciled.
Key terms
nakhashAta (nakhashata)
Shedding or falling of the nails, as glossed by the commentary.
shyAmA (shyama)
An ingredient identified as shyamalata, with priyangu offered as an alternative.
indragopa
A variant reading understood as a particular insect rather than two separate ingredients.
soma
Identified as guduci, with somalata preserved as another interpretation.
If a person eats that food through carelessness or confusion, the tongue is said to become hard like an ashthila and unable to perceive taste. Pricking and burning occur, with excessive salivation or mucus. The text then refers back to measures described for exposure to vapour and for the poisoned tooth-cleaning stick.
The commentary defines ashthila as a long, rounded stone-like object and notes the variant grammatical reading ashthilavat. The referenced vapour measure is the application beginning with shirisha and rajani in the earlier passage. The tooth-stick measure is rubbing with dhataki flowers and other substances; the commentary restricts that rubbing to swelling that has first been incised. These are cross-references within the historical treatment account.
Key terms
aShThIlA (ashthila)
A long, rounded stone-like object used to describe the tongue's hardness.
arasavedinI (arasavedini)
Unable to perceive taste.
bAShperitaM karma (bashperitam karma)
Measures previously described for effects attributed to poisoned vapour.
dAntakAShThika (dantakashthika)
The measure associated with the affected tooth-cleaning stick.
When the suspected poison reaches the stomach, the text attributes fainting, vomiting, diarrhoea, abdominal distension, burning, tremor, and disturbance of the senses to it. It then records historical emetic preparations made with named fruits or with curd, buttermilk, or rice-water.
The commentary identifies alabu as bitter bottle gourd, koshataki as ghoshaka, locally called ghusendika, and udashvit as buttermilk. It supplies no further reasoning or qualification for the historical emetic prescription.
Key terms
AmAshaya (amashaya)
The upper digestive receptacle or stomach in this passage.
indriyavaikRutya (indriyavaikritya)
Disturbance or alteration of sensory function.
chardana
Induced vomiting, recorded as the historical response.
When the suspected poison reaches the lower digestive tract, the text associates it with burning, fainting, diarrhoea, thirst, sensory disturbance, abdominal rumbling or obstruction, pallor, and wasting. It records a purgative involving nilini fruit and ghee, or a preparation called Dushivishari taken with curd and honey.
The commentary explains atopa here as failure of vata and the other bodily products to move. It says the nilini-fruit purgative was described in the toxicology section and identifies the fruit as nilanjanika, popularly called shriphala. Dushivishari is the formulation beginning with pippali and dhyamaka that will be described later. The commentary provides historical quantities for that preparation, curd, and honey, and reads 'or' as coordinating it with the first purgative option rather than excluding it.
Key terms
pakvAshaya (pakvashaya)
The lower digestive tract in the passage's anatomical framework.
ATopa (atopa)
Abdominal rumbling or obstructed movement, glossed as non-progression of vata and related products.
nIlinIphala (niliniphala)
A fruit identified as nilanjanika and said to be popularly known as shriphala.
dUShIviShAri (dushivishari)
A named historical anti-poison formulation described elsewhere in the text.
द्रवद्रव्येषु सर्वेषु क्षीरमद्योदकादिषु |
भवन्ति विविधा राज्यः फेनबुद्बुदजन्म च ||४४||
छायाश्चात्र न दृश्यन्ते दृश्यन्ते यदि वा पुनः |
भवन्ति यमलाश्छिद्रास्तन्व्यो वा विकृतास्तथा ||४५||
Meaning of the śloka
In liquids such as milk, alcoholic drink, and water, the text treats unusual streaks and the appearance of foam or bubbles as signs of contamination. Reflections may disappear; if seen, they may appear doubled, perforated, unusually thin, or otherwise distorted.
The commentary presents these as coarse signs in liquids and explains rajayah as various kinds of lines. It quotes Vagbhata's differing colours of streaks for juice, milk, curd, buttermilk, ghee, water, alcohol, honey, and oil. Yamala means paired, chidra means appearing with holes, and tanvi means fine. Gayi instead reads anya, comparing the reflections to those of other animals, and explains distortion as a gentle form appearing fierce or a fierce form appearing gentle. These differing readings and explanations remain separate.
Key terms
rAjyaH (rajayah)
Unusual streaks or lines described on liquids.
phenabudbuda
Foam and bubbles treated by the text as suspicious signs.
yamalAH (yamalah)
Doubled or paired reflections.
vikRutAH (vikritah)
Distorted reflections, explained as reversing gentle and fierce appearance.
Adhikarana 21 (46-47) · Śloka 47
śākasūpānnamāṁsāni klinnāni virasāni ca |
sadyaḥ paryuṣitānīva vigandhāni bhavanti ca ||46||
gandhavarṇarasairhīnāḥ sarvē bhakṣyāḥ phalāni ca |
pakvānyāśu viśīryantē pākamāmāni yānti ca ||47||
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शाकसूपान्नमांसानि क्लिन्नानि विरसानि च |
सद्यः पर्युषितानीव विगन्धानि भवन्ति च ||४६||
गन्धवर्णरसैर्हीनाः सर्वे भक्ष्याः फलानि च |
पक्वान्याशु विशीर्यन्ते पाकमामानि यान्ति च ||४७||
Meaning of the śloka
Vegetables, soups, rice, and meat are said to become wet or sodden, tasteless, lacking their normal smell, and seemingly stale at once. Foods and fruits lose smell, colour, and taste; ripe fruits rapidly decay, while unripe fruits are said to ripen prematurely.
The commentary says the connective ca also gathers an unstated sign: the foods become bitter. It adds touch to the listed loss of smell, colour, and taste, treating tactile quality as implicitly included. The rapid disintegration of ripe fruit is explained as putrefaction.
Key terms
paryuShita (paryushita)
Stale or kept-over, used here for food that appears spoiled immediately.
vigandha
Without its normal smell.
vishIryante (vishiryante)
Disintegrate or decay, explained as becoming putrid.
pAkamAmAni yAnti (pakam amani yanti)
Unripe fruits are described as proceeding rapidly to ripeness.
If poison is present on a tooth-cleaning stick, its brush-like tip is said to break apart and swelling develops in the tongue, teeth, lips, and oral tissues. The passage then records several alternative rubbing preparations involving flowers, fruits or seeds, roots, bark, honey, and other named substances.
The commentary defines kurcaka as the front brush-like part of the tooth-stick and vishiryate as breaking. It counts the dhataki-patha-jambu preparation as one option, the ankotha-root and related substances as a second, and shirisha seeds with honey as a third. Gayi treats bark of saptacchada as a separate option, producing four alternatives. Pratisarana means rubbing, and shirisha-mashaka is explained as shirisha seed. The alternatives should not be collapsed into a single formula.
Key terms
kUrcaka (kurchaka)
The brush-like front portion of a tooth-cleaning stick.
pratisAraNa (pratisarana)
Rubbing or topical application to the affected oral tissues.
shirIShamAShaka (shirishamashaka)
Identified by the commentary as seeds of shirisha.
saptacchada
A bark ingredient that Gayi treats as an independent alternative.
Adhikarana 23 (51) · Śloka 51
jihvānirlēkhakavalau dantakāṣṭhavadādiśēt |51|
View original
जिह्वानिर्लेखकवलौ दन्तकाष्ठवदादिशेत् |५१|
Meaning of the śloka
The text directs that a tongue scraper and mouth-held preparation affected by poison be understood in the same way as the poisoned tooth-cleaning stick.
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Show commentary
jihvētyādi| jihvānirlēkhanasya kavalasya ca viṣadūṣitasya liṅgāni cikitsitaṁ ca dantakāṣṭhasyēva brūyāt|51|-
Meaning of the commentary
The commentary makes the analogy explicit: both the signs and the historical treatment for a poisoned tongue scraper or kavala are to be stated as for the poisoned tooth-stick. It adds no separate signs or formula here.
Key terms
jihvAnirlekhana (jihvanirlekhana)
A tongue-scraping implement or act of scraping the tongue.
kavala
A substance held and moved in the mouth.
dantakAShThavat (dantakashthavat)
To be understood by analogy with the poisoned tooth-cleaning stick.
A massage substance contaminated with poison is described as sticky, unusually thick, or discoloured. Its use is said to cause blisters, pain, discharge, injury or inflammation of the skin, sweating, fever, and splitting or fissuring of the tissues. The text records cooling with water, an external herbal and mineral application, and a drink involving the same materials with kapittha juice and urine.
The commentary explains abhyanga as the oil or other material used for massage and bahala as dense or thick. It identifies venupatrika as bamboo leaves, though others regard it as a separate plant with bamboo-like leaves. Somavalli is guduci; amrita is interpreted as amritasanga, identified with a mineral substance called kharparika-tutthaka; shveta is shvetasyanda, kaliyaka is daruharidra, and tvac is varanga. The external application uses cool water, while mutra is specifically cow urine. These identifications include uncertainty and potentially hazardous materials.
Key terms
abhya~gga (abhyanga)
The oil or other substance used for massage.
veNupatrikA (venupatrika)
Identified either as bamboo leaves or as a separate bamboo-leaved plant.
amRutAsa~gga (amritasanga)
A mineral substance identified by the commentary with kharparika-tutthaka.
mUtra (mutra)
Specified by the commentary as cow urine in the historical drink.
For body powders or rubbing substances, poured liquids, decoctions, external applications, bedding, clothing, and protective garments, the text says signs of poisoning should be recognized by analogy with those described for contaminated massage material.
The commentary explains tanutra as armour or protective equipment. It states that in all seven listed categories, both the signs and the historical treatment are to be inferred from the account of poisoned massage material. No independent diagnostic test is supplied.
Key terms
utsAdana (utsadana)
A powdering or rubbing application to the body.
parISheka (parisheka)
Pouring or sprinkling a liquid over the body.
shayyAvastra (shayyavastra)
Bedding and clothing considered possible contact sources.
tanutra
Protective covering or armour, according to the commentary.
When a head ointment or paste is contaminated with poison, the text describes hair loss, headache, bleeding from bodily openings in the head, and the formation of lumps or swellings there. It records repeated external applications involving treated dark earth or alternatives such as cow-dung juice, jasmine juice, mouse-leaf plant juice, or household smoke residue.
The commentary says dark earth is to be repeatedly impregnated for seven days with juices from substances including rishya-pitta, ghee, shyama, palindi, and tanduliyaka before being applied. It identifies rishya as an animal known as roru and pitta as water found in a tube attached to a dark mineral mass; shyama is priyangu, palindi is trivrit, and mushikaparni is dravanti, though others consider it a different substance. Grammatically, pralepa is carried forward with the later alternatives, so cow-dung juice and the other listed materials are also understood as external applications.
Key terms
avalekhana
A paste or ointment applied to the head in this context.
kRuShNamRuttikA (krishnamrittika)
Dark earth used as the base of one historical external application.
RuShyapitta (rishyapitta)
An obscure animal- or mineral-associated substance whose identification requires review.
mUShikaparNI (mushikaparni)
Identified as dravanti, while another opinion regards it as a different plant.
Adhikarana 27 (59) · Śloka 59
śirō'bhyaṅgaḥ śirastrāṇaṁ snānamuṣṇīṣamēva ca |
srajaśca viṣasaṁsr̥ṣṭāḥ sādhayēdavalēkhanāt ||59||
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शिरोऽभ्यङ्गः शिरस्त्राणं स्नानमुष्णीषमेव च |
स्रजश्च विषसंसृष्टाः साधयेदवलेखनात् ||५९||
Meaning of the śloka
The text says that poisoned substances used for head massage, head covering, bathing, a turban, or garlands should be understood and managed by analogy with the contaminated head ointment just described.
The commentary introduces additional items associated with the head and extends to them both the signs and the historical treatment previously stated for poisoned avalekhana. It offers no independent sign or remedy for these items.
Key terms
shiro~abhya~gga (shirobhyanga)
Oil or another substance used for massage of the head.
shirastrANa (shirastrana)
A covering or protective item for the head.
uShNISha (ushnisha)
A turban or wrapped head covering.
avalekhanAt (avalekhanat)
By analogy with the preceding account of contaminated head ointment.
When poison is believed to have been applied to the face, the face becomes darkened and shows the features previously described for poisoned massage oil; eruptions resembling the thorns of a lotus stalk also develop. The text then prescribes drinking honey and ghee and applying a preparation containing sandalwood, ghee, payasyā, madhuka, phañjī, bandhujīva, and punarnavā.
The commentary identifies payasyā as arkapuṣpī, phañjī as bhārgī, and bandhujīva as madhyāhnapuṣpaka. It specifies that unequal quantities of honey and ghee are to be drunk and that white sandalwood, ghee, and the other listed substances through punarnavā are used as a topical application. These are explanations of a historical antidotal regimen, not safe preparation or treatment instructions.
Key terms
mukhālepa
An application to the face, here described as contaminated with poison.
śyāva
Dark or dusky discoloration of the face.
payasyā
A plant identified by the commentary as arkapuṣpī.
punarnavā
The final substance listed for the historical topical application.
Elephants and other mounts exposed to poison are described as becoming unwell, salivating, and developing reddened eyes. Their rider is said to develop eruptions on the buttocks, anus, penis, and scrotum. The text states that the treatment for both rider and mount should follow the method previously given for poisoned massage oil.
The commentary introduces the signs and treatment of elephants and other mounts believed to have been poisoned. It explains yātuḥ as the rider or mounted person and repeats that yātṛ is a synonym for the rider. It adds no separate therapeutic details beyond referring both rider and animal to the earlier procedure.
Key terms
kuñjarādīnām
Elephants and other riding animals discussed as exposed to poison.
lālāsrāva
Excess salivation listed as a sign in the animal.
yātṛ
The rider or mounted person, as clarified by the commentary.
sphoṭa
An eruption or blister described on the rider's body.
Adhikarana 30 (63-64) · Śloka 65
śōṇitāgamanaṁ khēbhyaḥ śirōrukkaphasaṁsravaḥ ||63||
nasyadhūmagatē liṅgamindriyāṇāṁ ca vaikr̥tam |
tatra dugdhairgavādīnāṁ sarpiḥ sātiviṣaiḥ śr̥tam ||64||
pānē nasyē ca saśvētaṁ hitaṁ samadayantikam |65|
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शोणितागमनं खेभ्यः शिरोरुक्कफसंस्रवः ||६३||
नस्यधूमगते लिङ्गमिन्द्रियाणां च वैकृतम् |
तत्र दुग्धैर्गवादीनां सर्पिः सातिविषैः शृतम् ||६४||
पाने नस्ये च सश्वेतं हितं समदयन्तिकम् |६५|
Meaning of the śloka
When poisoned substances are used as nasal medication or smoke, the text describes bleeding from bodily openings, headache, discharge of kapha, and disturbance of the senses. It prescribes ghee prepared with milk from cows and other animals and ativiṣā, together with śvetā and madayantikā, for drinking and nasal administration.
The commentary reads saśveta as containing vacā, while Gayī instead identifies śvetā as kaṭabhī; this textual disagreement is preserved. It identifies madayantikā as mallikā. It then explains the formula as ghee prepared with animal milk and a paste of ativiṣā, with madayantikā and vacā, for oral and nasal use. This is a historical interpretation, not a safe formula.
Key terms
nasyadhūma
Nasal medication or medicinal smoke described here as poisoned.
indriyāṇāṃ vaikṛta
Alteration or disturbance of the sensory faculties.
śvetā
A disputed ingredient, read as vacā by the commentary and as kaṭabhī by Gayī.
madayantikā
An ingredient identified by the commentary as mallikā.
Adhikarana 31 (65-66) · Śloka 66
gandhahānirvivarṇatvaṁ puṣpāṇāṁ mlānatā bhavēt ||65||
jighrataśca śirōduḥkhaṁ vāripūrṇē ca lōcanē |
tatra bāṣpēritaṁ karma mukhālēpē ca yat smr̥tam ||66||
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गन्धहानिर्विवर्णत्वं पुष्पाणां म्लानता भवेत् ||६५||
जिघ्रतश्च शिरोदुःखं वारिपूर्णे च लोचने |
तत्र बाष्पेरितं कर्म मुखालेपे च यत् स्मृतम् ||६६||
Meaning of the śloka
Poisoned flowers are described as losing their fragrance, changing color, and wilting. A person who smells them is said to develop headache and watering eyes. The text directs use of the measures previously stated for poisoned vapor and poisoned facial application.
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gandhahānirityādi||65-66||
Meaning of the commentary
The commentary merely signals the passage beginning with loss of fragrance and provides no additional interpretation or details of treatment.
Key terms
gandhahāni
Loss of fragrance attributed to the flowers.
vivarṇatva
Alteration or loss of normal color.
mlānatā
Wilting of the flowers.
vāri-pūrṇa locana
Eyes filled with tears or watering after smelling the flowers.
When poison is believed to be present in ear oil, the text describes impaired hearing, swelling, pain, and discharge from the ear. It then calls for prompt filling of the ear with a cooled preparation made from the juice of bahuputrā with ghee and honey, or with the juice of somavalka.
The commentary identifies bahuputrā as śatāvarī. It also preserves an alternative reading, bahupatrā, which some interpret as mayūraśikhā. Somavalka is identified as kaṭphala, whose juice is said to be used for filling the ear. The competing plant readings must remain distinct.
Key terms
karṇataila
Oil placed in the ear, here believed to be contaminated with poison.
śrotravaiguṇya
Impairment of hearing.
bahuputrā / bahupatrā
Alternative readings identified respectively as śatāvarī and mayūraśikhā.
somavalka
A substance identified by the commentary as kaṭphala.
Adhikarana 33 (69-71) · Śloka 72
aśrūpadēhō dāhaśca vēdanā dr̥ṣṭivibhramaḥ |
añjanē viṣasaṁsr̥ṣṭē bhavēdāndhyamathāpi ca ||69||
tatra sadyō ghr̥taṁ pēyaṁ tarpaṇaṁ ca samāgadham |
añjanaṁ mēṣaśr̥ṅgasya niryāsō varuṇasya ca ||70||
muṣkakasyājakarṇasya phēnō gōpittasaṁyutaḥ |
kapitthamēṣaśr̥ṅgyōśca puṣpaṁ bhallātakasya vā ||71||
ēkaikaṁ kārayēt puṣpaṁ bandhūkāṅkōṭayōrapi |72|
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अश्रूपदेहो दाहश्च वेदना दृष्टिविभ्रमः |
अञ्जने विषसंसृष्टे भवेदान्ध्यमथापि च ||६९||
तत्र सद्यो घृतं पेयं तर्पणं च समागधम् |
अञ्जनं मेषशृङ्गस्य निर्यासो वरुणस्य च ||७०||
मुष्ककस्याजकर्णस्य फेनो गोपित्तसंयुतः |
कपित्थमेषशृङ्ग्योश्च पुष्पं भल्लातकस्य वा ||७१||
एकैकं कारयेत् पुष्पं बन्धूकाङ्कोटयोरपि |७२|
Meaning of the śloka
Poisoned collyrium is said to cause an accumulation of tears or discharge, burning, pain, disturbed vision, and even blindness. The text prescribes immediately drinking ghee and applying eye nourishment combined with an antidotal preparation. It also lists separate eye applications derived from meṣaśṛṅga, varuṇa exudate, muṣkaka, ajakarṇa, sea foam with cow-derived pigment, or individual flowers of kapittha, meṣaśṛṅgī, bhallātaka, bandhūka, and aṅkoṭa.
The commentary defines upadeha as increased ocular impurity or discharge. Jejjaṭa understands the ghee as being drunk immediately. Vṛddha Vāgbhaṭa interprets samāgadha eye nourishment as ghee prepared with repeated milk processing and pippalī paste, and says the same pippalī-containing preparation is drinkable. The commentary then explains the listed substances and stresses that each flower is used separately, not all together. These differing historical interpretations and hazardous eye applications are descriptive only.
Key terms
añjana
Collyrium or an eye application, here described as contaminated with poison.
upadeha
Increased ocular impurity or discharge, according to the commentary.
tarpaṇa
An eye-nourishing application in the historical regimen.
samāgadha
An antidotal preparation interpreted by Vṛddha Vāgbhaṭa as specially prepared ghee containing pippalī.
Footwear believed to be poisoned is said to cause swelling, discharge, loss of sensation, and eruptions on the feet. The text states that shoes and footstools should be assessed and treated in the same manner as the footwear just described.
The commentary explains svāpa as lack of tactile perception. It says shoes and footstools are to be handled like the poisoned footwear both in recognizing the signs and in applying the countermeasure, without restating that countermeasure here.
Key terms
pādukā
Footwear believed to have been contaminated with poison.
svāpa
Loss of touch sensation, as glossed by the commentary.
sphoṭa
An eruption or blister on the feet.
pādapīṭha
A footstool treated by analogy with contaminated footwear.
भूषणानि हतार्चींषि न विभान्ति यथा पुरा |
स्वानि स्थानानि हन्युश्च दाहपाकावदारणैः ||७४||
पादुकाभूषणेषूक्तमभ्यङ्गविधिमाचरेत् |७५|
Meaning of the śloka
Poisoned ornaments are described as losing their former brilliance and injuring the places where they are worn through burning, tissue damage, and splitting. The text directs that the procedure previously stated for poisoned massage oil be used for poisoned footwear and ornaments.
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bhūṣaṇānītyādi| hatārcīṁṣi tējōrahitāni||74||-
Meaning of the commentary
The commentary explains hatārcīṃṣi as deprived of brilliance. It adds no further details to the referred procedure.
Key terms
bhūṣaṇa
An ornament or item of adornment believed to be poisoned.
hatārcīṃṣi
Lacking brilliance or luster, according to the commentary.
dāha
Burning at the place of contact.
avadāraṇa
Splitting or fissuring of tissue at the contact site.
For the poison-related exposures described from vapor through ornaments, the physician is told to examine the complications and choose treatment accordingly. The text recommends a preparation called Mahāsugandhi for oral use, topical application, nasal use, and eye applications; it also calls for strong purgation, induced vomiting, and, when considered appropriate, prompt opening of veins for bloodletting. It further claims that wearing mūṣikā or ajaruhā on the king's hand makes poisoned food harmless.
The commentary presents treatment as dependent on the complications and identifies Mahāsugandhi by reference to a later eighty-five-ingredient formula. The plural 'eye applications' is expanded to pills, powders, and concentrated extracts, with sprinkling and mouth-held preparations also included. It interprets strong purgation, vomiting, and bloodletting as treatment selected according to the affected internal site. Finally, it treats wearing mūṣikā or ajaruhā as an effect attributed to the substances' special power and quotes Uśanas describing their appearance and claimed antidotal effects. These ritual-protective and invasive claims are historical and unverified.
Key terms
Mahāsugandhi agada
A named antidotal compound referenced as having eighty-five ingredients.
pracchardana
Induced vomiting prescribed in the historical treatment.
sirāvyadha
Opening a vein for bloodletting.
mūṣikā / ajaruhā
Substances claimed to neutralize poison when worn on the hand.
While among trusted companions, a prudent person is instructed to maintain a daily 'covering of the heart' and to drink ghee preparations called Ajeya and Amṛta, or ghee, curd, milk, honey, or cool water. The text also recommends regularly eating peacock, mongoose, monitor-lizard, spotted-deer, and deer meat or drinking their broths.
After discussing prevention of poison spreading in the body, the commentary presents this passage as prevention of its spread to the mind or vital consciousness. It defines 'covering of the heart' as protection using various named antidotal substances, preparations, foods, and amulets. It identifies Ajeya and Amṛta by the opening ingredients of their formulas and says the listed drinks may be taken separately as four, or as five including water, protective measures. The passage records historical protective beliefs and dietary claims, not proven prevention.
Key terms
hṛdayāvaraṇa
A protective 'covering of the heart' understood as a group of antidotal measures.
Ajeya
A named ghee preparation referenced by its opening ingredients.
Amṛta
Another named ghee preparation referenced by its opening ingredients.
गोधानकुलमांसेषु हरिणस्य च बुद्धिमान् |
दद्यात् सुपिष्टां पालिन्दीं मधुकं शर्करां तथा ||८२||
शर्करातिविषे देये मायूरे समहौषधे |
पार्षते चापि देयाः स्युः पिप्पल्यः समहौषधाः ||८३||
सक्षौद्रः सघृतश्चैव शिम्बीयूषो हितः सदा |
विषघ्नानि च सेवेत भक्ष्यभोज्यानि बुद्धिमान् ||८४||
Meaning of the śloka
The text describes adding finely ground pālindī, madhuka, and sugar to preparations of monitor-lizard, mongoose, or deer meat. For peacock meat it lists sugar and ativiṣā together with mahauṣadha; for spotted deer it lists pippalī with mahauṣadha. It also recommends legume broth with honey and ghee and advises the prudent person to consume foods prepared with substances regarded as antidotal.
The commentary presents these as particular processing combinations for the named meats. It identifies pālindī as trivṛt and gives a stated quantity for madhuka. For peacock meat or broth it explains sugar, ativiṣā, and dry ginger as additions; for spotted-deer meat or broth it explains pippalī with nāgara. It interprets the final general category as foods cooked together with poison-counteracting substances. These details remain a description of historical recipes and must not be converted into preparation instructions.
Key terms
pālindī
An ingredient identified by the commentary as trivṛt.
ativiṣā
A potentially hazardous botanical ingredient listed with peacock meat.
mahauṣadha
A term interpreted in the commentary as dry ginger or nāgara in these combinations.
viṣaghna
Regarded in the source as counteracting poison.
Adhikarana 39 (85) · Śloka 85
pippalīmadhukakṣaudraśarkarēkṣurasāmbubhiḥ |
chardayēdguptahr̥dayō bhakṣitaṁ yadi vai viṣam ||85||
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पिप्पलीमधुकक्षौद्रशर्करेक्षुरसाम्बुभिः |
छर्दयेद्गुप्तहृदयो भक्षितं यदि वै विषम् ||८५||
Meaning of the śloka
If poison has been eaten, the text instructs a person whose heart is considered protected to induce vomiting with pippalī, madhuka, honey, sugar, sugarcane juice, and water.
The commentary frames this as the remaining measure for a person who has ingested poison after the heart has been ritually or medicinally protected. It analyzes sugar, sugarcane juice, and water as three liquids, pippalī and madhuka as a paste, and honey as an added ingredient. It defines 'protected heart' as one covered by poison-counteracting substances. This grammatical explanation is not a safe emetic recipe.
Key terms
chardayet
The instruction to induce vomiting.
guptahṛdaya
A person whose heart is considered protected by antidotal measures.
pippalī
One of two substances interpreted as forming a paste.
ikṣurasa
Sugarcane juice, one of the three liquids identified by the commentary.
The colophon states that this is the end of the first chapter of the Kalpasthāna in Dalhaṇa's commentary on Suśruta, called the Nibandhasaṅgraha. The supplied spelling of Dalhaṇa contains a parenthetical textual variation, which is retained as an editorial uncertainty.
Key terms
Kalpasthāna
The section of the Suśruta Saṃhitā in which this chapter appears.
Annapānarakṣākalpa
The title of the chapter, concerning protection of food and drink.