6. dundubhisvanīyakalpaḥ

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Adhikarana 1 (1-2) · Śloka 2

athātō dundubhisvanīyaṁ kalpaṁ vyākhyāsyāmaḥ ||1|| yathōvāca bhagavān dhanvantariḥ ||2||

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अथातो दुन्दुभिस्वनीयं कल्पं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२||

Meaning of the śloka

Now the chapter called Dundubhisvanīya Kalpa, concerning the sound of the drum, will be explained, as taught by the revered Dhanvantari.

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athāta ityādi| dundubhisvanō'sminnadhyāyē'stīti dundubhisvanīyastaṁ; dundubhiratra nisvānaḥ||1-2||

Meaning of the commentary

The commentary explains the chapter title from the presence of dundubhi sound in this chapter. Here dundubhi is understood in the sense of its resonance or sound.

Key terms

dundubhisvanīya: Pertaining to the sound or resonance of a dundubhi drum.
kalpa: The chapter or prescribed account being introduced.
Dhanvantari: The revered teacher to whom the instruction is attributed.

Adhikarana 2 (3-7) · Śloka 7

dhavāśvakarṇaśirīṣatiniśapalāśapicumardapāṭalipāribhadrakāmrōdumbarakarahāṭakārjunakakubhasarja- kapītanaślēṣmātakāṅkōṭhāmalakapragrahakuṭajaśamīkapitthāśmantakārkacirabilvamahāvr̥kṣāruṣkarāralu- madhukamadhuśigruśākagōjīmūrvābhūrjatilvakēkṣurakagōpaghōṇṭārimēdānāṁ bhasmānyāhr̥tya gavāṁ mūtrēṇa kṣārakalpēna parisrāvya vipacēt, dadyāccātra pippalīmūlataṇḍulīyakavarāṅgacōcamañjiṣṭhākarañjikāhastipippalīmaricaviḍaṅgagr̥hadhūmānantā- sōmasaralābāhlīkaguhākōśāmraśvētasarṣapavaruṇalavaṇaplakṣaniculakavañjulavakrālavardhamānaputraśrēṇī- saptaparṇaṭuṇṭukailavālukanāgadantyativiṣābhayābhadradārukuṣṭhaharidrāvacācūrṇāni lōhānāṁ ca samabhāgāni, tataḥ kṣāravadāgatapākamavatārya lōhakumbhē nidadhyāt ||3|| anēna dundubhiṁ limpēt patākāṁ tōraṇāni ca | śravaṇāddarśanāt sparśāt viṣāt sampratimucyatē ||4|| ēṣa kṣārāgadō nāma śarkarāsvaśmarīṣu ca | arśaḥsu vātagulmēṣu kāsaśūlōdarēṣu ca ||5|| ajīrṇē grahaṇīdōṣē bhaktadvēṣē ca dāruṇē | śōphē sarvasarē cāpi dēyaḥ śvāsē ca dāruṇē ||6|| sadā sarvaviṣārtānāṁ sarvathaivōpayujyatē | ēṣa takṣakamukhyānāmapi darpāṅkuśō'gadaḥ ||7||

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धवाश्वकर्णशिरीषतिनिशपलाशपिचुमर्दपाटलिपारिभद्रकाम्रोदुम्बरकरहाटकार्जुनककुभसर्ज- कपीतनश्लेष्मातकाङ्कोठामलकप्रग्रहकुटजशमीकपित्थाश्मन्तकार्कचिरबिल्वमहावृक्षारुष्करारलु- मधुकमधुशिग्रुशाकगोजीमूर्वाभूर्जतिल्वकेक्षुरकगोपघोण्टारिमेदानां भस्मान्याहृत्य गवां मूत्रेण क्षारकल्पेन परिस्राव्य विपचेत्, दद्याच्चात्र पिप्पलीमूलतण्डुलीयकवराङ्गचोचमञ्जिष्ठाकरञ्जिकाहस्तिपिप्पलीमरिचविडङ्गगृहधूमानन्ता- सोमसरलाबाह्लीकगुहाकोशाम्रश्वेतसर्षपवरुणलवणप्लक्षनिचुलकवञ्जुलवक्रालवर्धमानपुत्रश्रेणी- सप्तपर्णटुण्टुकैलवालुकनागदन्त्यतिविषाभयाभद्रदारुकुष्ठहरिद्रावचाचूर्णानि लोहानां च समभागानि, ततः क्षारवदागतपाकमवतार्य लोहकुम्भे निदध्यात् ||३|| अनेन दुन्दुभिं लिम्पेत् पताकां तोरणानि च | श्रवणाद्दर्शनात् स्पर्शात् विषात् सम्प्रतिमुच्यते ||४|| एष क्षारागदो नाम शर्करास्वश्मरीषु च | अर्शःसु वातगुल्मेषु कासशूलोदरेषु च ||५|| अजीर्णे ग्रहणीदोषे भक्तद्वेषे च दारुणे | शोफे सर्वसरे चापि देयः श्वासे च दारुणे ||६|| सदा सर्वविषार्तानां सर्वथैवोपयुज्यते | एष तक्षकमुख्यानामपि दर्पाङ्कुशोऽगदः ||७||

Meaning of the śloka

The passage directs that ashes from a very large group of specified trees and plants be collected, filtered repeatedly with cow urine according to the method for preparing alkali, and cooked. Powders of another extensive group of substances, together with equal portions of available metals, are then added, and the mixture is cooked to the prescribed consistency and stored in an iron vessel. This preparation is to be applied to a dundubhi drum, banners, and gateways. The text claims that hearing the drum, seeing the banners or gateways, or touching treated objects releases a person from poison. Named Kṣārāgada, it is also claimed for urinary gravel or stones, hemorrhoids, vāta-type abdominal masses, cough, pain, abdominal disorders, indigestion, grahaṇī disorder, severe aversion to food, swelling, pervasive diarrhea, and severe dyspnea. It is presented as broadly usable for those afflicted by poison and as restraining even leading serpents such as Takṣaka.

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dhavāśvakarṇatiniśētyādi| aśvakarṇaḥ pūrvadēśē prasiddhaḥ, tiniśaḥ syandanaḥ, palāśaḥ kiṁśukaḥ, picumardō nimbaḥ, pāribhadrakō raktakusumaḥ kaṇṭakī phalabhadrākhyaḥ, arjunaḥ svanāmaprasiddhō vr̥kṣaviśēṣaḥ, kakubhaḥ sugandhamūlō viṭapaviśēṣaḥ, sarjakaḥ svanāmaprasiddhō vr̥kṣaviśēṣaḥ, kapītanō gardabhāṇḍaḥ, ślēṣmātakō bahuvāraḥ, pragrahaḥ kiramālakaḥ, mahāvr̥kṣaḥ sēhuṇḍaḥ, aruṣkarō bhallātakaḥ, madhukaṁ yaṣṭīmadhu, madhuśigruḥ śākaviṭapaḥ, raktaśōbhāñjanaka ityaparē, śākō mahāpatraḥ `śrīparṇa’ iti lōkē, gōjī gōjihvā, ikṣurakaḥ kōkilākṣakaḥ, gōpaghōṇṭā karkōṭī, arimēdō rāmakaḥ; ēṣāṁ dhavādīnāmarimēdāntānāṁ samūladalakāṇḍaśākhānāṁ samēna bhāgēna gr̥hītānāṁ bhasmānyāhr̥tya gavāṁ mūtrēṇa kṣāraṣaḍguṇēna kṣārakalpēna parisrāvya ēkaviṁśativārān gālayitvētyarthaḥ, vipacēt sādhayēt, tāvadyāvadacchō raktaḥ picchilaśca bhavati| dadyāccātrētyādi| mūlaṁ pippalīmūlaṁ, varāṅgaṁ vanavāsikātvak, cōcaṁ dvitīyā sthūlā tvak yāṁ śālmalakamityācakṣatē, karañjikā naktamālaḥ, anantā utpalasārivā, sōmaḥ sōmavalkaḥ kaṭphalākhyaḥ, bāhlīkaṁ kuṅkumaṁ, guhā śālaparṇī, plakṣaḥ parkaṭī, niculakō jalavētasaḥ, vakraṁ tagaraṁ, ālaṁ haritālaṁ, vardhamāna ēraṇḍaḥ, putraśrēṇī dravantī, ṭuṇṭukaḥ śyōnākaḥ, ēlavālukaḥ svanāmaprasiddhaḥ, nāgadantī indravāruṇībhēdaḥ, jējjaṭācāryamatē tu dantī; ēṣāṁ pippalyādīnāṁ cūrṇāni lōhānāṁ ca sarvēṣāṁ yathālābhaṁ kṣārōdakāt triṁśattamabhāgēna, atra asmin kṣārōdakē, dadyāt nikṣipēdityarthaḥ| tadanu punarvipacēd yāvannātidravaṁ nātisāndraṁ ca bhavati| gayadāsastu śirīṣapicumardakakubhāruṣkaramadhukēkṣurakān parityajya triṁśadēva paṭhati; pippalyādiṣvāvāpēṣu ca maricasōmaguhālavaṇavakrālān parityajya triṁśaddravyāṇi paṭhati||3-7||

Meaning of the commentary

The commentary identifies many of the listed plants and explains that equal portions of the first group, including roots, leaves, stems, and branches, are reduced to ash. It interprets the liquid as cow urine used at six times the alkali quantity, says the filtrate is strained twenty-one times, and describes cooking until it becomes clear, red, and slimy. It then identifies many substances in the second group, explains that their powders and whatever metals are available are added at one-thirtieth of the alkaline liquid, and says the mixture is cooked again until neither too fluid nor too thick. Several identities are qualified or alternative: madhushigru is taken as śāka tree, while others call it red śobhāñjanaka; nāgadantī is described as a type of indravāruṇī, while Jejjaṭa understands it as dantī. Gayadāsa preserves shorter lists, omitting six substances from the first group and six from the later additives. These variant enumerations must remain distinct.

Key terms

Kṣārāgada: The name of the historical alkaline antidotal preparation described here.
dundubhi: A drum coated with the preparation and credited by the text with protective sound.
kṣārakalpa: The stated classical method of preparing and filtering an alkaline substance.
nāgadantī: Identified as a type of indravāruṇī, while Jejjaṭa interprets it as dantī.
Takṣaka: A prominent serpent invoked to express the preparation's claimed power.

Adhikarana 3 (8-11) · Śloka 11

viḍaṅgatriphalādantībhadradāruharēṇavaḥ | tālīśapatramañjiṣṭhākēśarōtpalapadmakam ||8|| dāḍimaṁ mālatīpuṣpaṁ rajanyau sārivē sthirē | priyaṅgustagaraṁ kuṣṭhaṁ br̥hatyau cailavālukam ||9|| sacandanagavākṣībhirētaiḥ siddhaṁ viṣāpaham | sarpiḥ kalyāṇakaṁ hyētadgrahāpasmāranāśanam ||10|| pāṇḍvāmayagaraśvāsamandāgnijvarakāsanut | śōṣiṇāmalpaśukrāṇāṁ vandhyānāṁ ca praśasyatē ||11||

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विडङ्गत्रिफलादन्तीभद्रदारुहरेणवः | तालीशपत्रमञ्जिष्ठाकेशरोत्पलपद्मकम् ||८|| दाडिमं मालतीपुष्पं रजन्यौ सारिवे स्थिरे | प्रियङ्गुस्तगरं कुष्ठं बृहत्यौ चैलवालुकम् ||९|| सचन्दनगवाक्षीभिरेतैः सिद्धं विषापहम् | सर्पिः कल्याणकं ह्येतद्ग्रहापस्मारनाशनम् ||१०|| पाण्ड्वामयगरश्वासमन्दाग्निज्वरकासनुत् | शोषिणामल्पशुक्राणां वन्ध्यानां च प्रशस्यते ||११||

Meaning of the śloka

The passage lists viḍaṅga, triphalā, dantī, bhadradāru, hareṇu, tālīśapatra, mañjiṣṭhā, keśara, utpala, padmaka, pomegranate, mālatī flower, the two rajanīs, the two sārivās, the two sthirās, priyaṅgu, tagara, kuṣṭha, the two bṛhatīs, elavāluka, sandalwood, and gavākṣī. Ghee prepared with these is called Kalyāṇaka and is claimed to counter poison. The text also attributes to it benefits in graha and apasmāra, pāṇḍu disorder, artificial poison, dyspnea, weak digestion, fever, cough, wasting, diminished semen, and infertility.

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viḍaṅgatriphalētyādi| idaṁ kalyāṇakaṁ ghr̥taṁ bhūtavidyāyāṁ paṭhitatvāt kēcinna paṭhanti||8-11||

Meaning of the commentary

The commentary states that this is Kalyāṇaka Ghṛta. It preserves a textual disagreement: some authorities omit this passage here because the same preparation is taught in the Bhūtavidyā section.

Key terms

Kalyāṇaka Ghṛta: The medicated ghee named in the commentary and credited with numerous effects in the verse.
viṣāpaha: Described by the text as countering poison.
gara: A classical category of deliberately combined or artificial poison in this context.
Bhūtavidyā: The section where the commentary says this preparation is also taught.

Adhikarana 4 (12-13) · Śloka 13

apāmārgasya bījāni śirīṣasya ca māṣakān | śvētē dvē kākamācīṁ ca gavāṁ mūtrēṇa pēṣayēt ||12|| sarpirētaistu saṁsiddhaṁ viṣasaṁśamanaṁ param | amr̥taṁ nāma vikhyātamapi sañjīvayēnmr̥tam ||13||

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अपामार्गस्य बीजानि शिरीषस्य च माषकान् | श्वेते द्वे काकमाचीं च गवां मूत्रेण पेषयेत् ||१२|| सर्पिरेतैस्तु संसिद्धं विषसंशमनं परम् | अमृतं नाम विख्यातमपि सञ्जीवयेन्मृतम् ||१३||

Meaning of the śloka

The seeds of apāmārga and the seed-like fruits of śirīṣa, together with the two white varieties and kākamācī, are to be ground with cow urine. Ghee prepared with these substances is called Amṛta; the text praises it as a supreme means of calming poison and even claims that it can revive one who is dead.

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apāmārgasyētyādi| śirīṣasya ca māṣakāniti māṣakā iva māṣakāḥ tān, bījānītyarthaḥ| śvētē dvē iti śvētā mahāśvētā ca kaṭabhīdvayamityarthaḥ; anyē tu śvētē dvē śvētasyandaḥ śvētavacēti bhāṣantē| atra śrutatvād ghr̥tād gōmūtraṁ caturguṇaṁ dēyam||12-13||

Meaning of the commentary

The commentary explains that the māṣaka-like parts of śirīṣa mean its seeds. It identifies the ‘two white’ substances as the two kaṭabhī varieties, śvetā and mahāśvetā, while preserving another interpretation that takes them as śvetasyanda and śvetavacā. Because cow urine is expressly mentioned, the commentator directs that it be used in four times the quantity of the ghee.

Key terms

apāmārga: A plant whose seeds are included in the historical preparation.
śvete dve: The ‘two white’ ingredients, identified in the commentary in two alternative ways.
Amṛta: The name given to this historical poison-countering ghee preparation.
viṣasaṃśamana: Calming or counteracting poison, as claimed by the passage.

Adhikarana 5 (14-27) · Śloka 27

candanāguruṇī kuṣṭhaṁ tagaraṁ tilaparṇikam | prapauṇḍarīkaṁ naladaṁ saralaṁ dēvadāru ca ||14|| bhadraśriyaṁ yavaphalāṁ bhārgī nīlīṁ sugandhikām | kālēyakaṁ padmakaṁ ca madhukaṁ nāgaraṁ jaṭām ||15|| punnāgailailavālūni gairikaṁ dhyāmakaṁ balām | tōyaṁ sarjarasaṁ māṁsīṁ śatapuṣpāṁ harēṇukām ||16|| tālīśapatraṁ kṣudrailāṁ priyaṅguṁ sakuṭannaṭam | śilāpuṣpaṁ saśailēyaṁ patraṁ kālānusārivām ||17|| kaṭutrikaṁ śītaśivaṁ kāśmaryaṁ kaṭurōhiṇīm | sōmarājīmativiṣāṁ pr̥thvikāmindravāruṇīm ||18|| uśīraṁ varuṇaṁ mustaṁ kustumburu nakhaṁ tathā | śvētē haridrē sthauṇēyaṁ lākṣāṁ ca lavaṇāni ca ||19|| kumudōtpalapadmāni puṣpaṁ cāpi tathā'rkajam | campakāśōkasumanastilvakaprasavāni ca ||20|| pāṭalīśālmalīśailuśirīṣāṇāṁ tathaiva ca | kusumaṁ tr̥ṇamūlyāśca surabhīsindhuvārajam ||21|| dhavāśvakarṇapārthānāṁ puṣpāṇi tiniśasya ca | gugguluṁ kuṅkumaṁ bimbīṁ sarpākṣīṁ gandhanākulīm ||22|| ētat sambhr̥tya sambhāraṁ sūkṣmacūrṇāni kārayēt | gōpittamadhusarpirbhiryuktaṁ śr̥ṅgē nidhāpayēt ||23|| bhagnaskandhaṁ vivr̥tākṣaṁ mr̥tyōrdaṁṣṭrāntaraṁ gatam | anēnāgadamukhyēna manuṣyaṁ punarāharēt ||24|| ēṣō'gnikalpaṁ durvāraṁ kruddhasyāmitatējasaḥ | viṣaṁ nāgapatērhanyāt prasabhaṁ vāsukērapi ||25|| mahāsugandhināmā'yaṁ pañcāśītyaṅgasaṁyutaḥ | rājā'gadānāṁ sarvēṣāṁ rājñō hastē bhavēt sadā ||26|| snātānuliptastu nr̥pō bhavēt sarvajanapriyaḥ | bhrājiṣṇutāṁ ca labhatē śatrumadhyagatō'pi san ||27||

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चन्दनागुरुणी कुष्ठं तगरं तिलपर्णिकम् | प्रपौण्डरीकं नलदं सरलं देवदारु च ||१४|| भद्रश्रियं यवफलां भार्गी नीलीं सुगन्धिकाम् | कालेयकं पद्मकं च मधुकं नागरं जटाम् ||१५|| पुन्नागैलैलवालूनि गैरिकं ध्यामकं बलाम् | तोयं सर्जरसं मांसीं शतपुष्पां हरेणुकाम् ||१६|| तालीशपत्रं क्षुद्रैलां प्रियङ्गुं सकुटन्नटम् | शिलापुष्पं सशैलेयं पत्रं कालानुसारिवाम् ||१७|| कटुत्रिकं शीतशिवं काश्मर्यं कटुरोहिणीम् | सोमराजीमतिविषां पृथ्विकामिन्द्रवारुणीम् ||१८|| उशीरं वरुणं मुस्तं कुस्तुम्बुरु नखं तथा | श्वेते हरिद्रे स्थौणेयं लाक्षां च लवणानि च ||१९|| कुमुदोत्पलपद्मानि पुष्पं चापि तथाऽर्कजम् | चम्पकाशोकसुमनस्तिल्वकप्रसवानि च ||२०|| पाटलीशाल्मलीशैलुशिरीषाणां तथैव च | कुसुमं तृणमूल्याश्च सुरभीसिन्धुवारजम् ||२१|| धवाश्वकर्णपार्थानां पुष्पाणि तिनिशस्य च | गुग्गुलुं कुङ्कुमं बिम्बीं सर्पाक्षीं गन्धनाकुलीम् ||२२|| एतत् सम्भृत्य सम्भारं सूक्ष्मचूर्णानि कारयेत् | गोपित्तमधुसर्पिर्भिर्युक्तं शृङ्गे निधापयेत् ||२३|| भग्नस्कन्धं विवृताक्षं मृत्योर्दंष्ट्रान्तरं गतम् | अनेनागदमुख्येन मनुष्यं पुनराहरेत् ||२४|| एषोऽग्निकल्पं दुर्वारं क्रुद्धस्यामिततेजसः | विषं नागपतेर्हन्यात् प्रसभं वासुकेरपि ||२५|| महासुगन्धिनामाऽयं पञ्चाशीत्यङ्गसंयुतः | राजाऽगदानां सर्वेषां राज्ञो हस्ते भवेत् सदा ||२६|| स्नातानुलिप्तस्तु नृपो भवेत् सर्वजनप्रियः | भ्राजिष्णुतां च लभते शत्रुमध्यगतोऽपि सन् ||२७||

Meaning of the śloka

The passage gives a long collection of aromatic, plant, mineral, salt, resin, and flower substances. Their fine powders are to be combined with cow bile, honey, and ghee and stored in a horn. The resulting eighty-five-part preparation is named Mahāsugandhi and called the foremost or king of antidotes. It is claimed to restore a person who appears near death, forcibly overcome even the fierce poison attributed to the serpent king Vāsuki, protect food and drink touched by a king who carries it, and make a king who bathes and anoints himself with it attractive, radiant, and secure even among enemies.

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candanāguruṇītyādi| tilaparṇikaṁ `hulahula’ iti lōkē, gayī tu tailaparṇikaḥ saralarasaḥ navanītakhōṭiriti prasiddhaḥ, naladam uśīrabhēdaḥ lāmajjakaṁ, bhadraśriyaṁ śvētacandanaṁ, yavaphalā dugdhikā, nīlī nīlāñjanikā śāradaṁ phalaṁ, sugandhikā sarpasugandhā, kālēyakaṁ pītacandanaṁ, jaṭā dvitīyā māṁsī, punnāgaḥ svanāmaprasiddhaḥ, ēlā sthūlailā, ēlavālukaṁ svanāmaprasiddhaṁ, dhyāmakaṁ kattr̥ṇaṁ, tōyaṁ bālakaṁ, harēṇuḥ rēṇukā, kṣudrailā sūkṣmailā, kuṭannaṭaḥ vanyakaḥ, `phañjīmadanaka’ iti lōkē, śilāpuṣpaṁ śilā manaḥśilā, puṣpaṁ puṣpakāsīsaṁ, kālānusārivā tagarabhēdaḥ, kāśmarī śrīparṇī, śītaśīvaṁ karpūraṁ, śamītyaparē, sōmarājī bākucī, pr̥thvikā śyāmavarṇaḥ sthūlajīrakaḥ, hiṅgupatrikētyaparē, śvētē iti kaṭabhīdvayaṁ, śvētāmiti kēcit paṭhanti tatra śvētā vacā, sthauṇēyaṁ granthiparṇakaṁ, lavaṇāni pañcaiva, prasavaśabdēnātra kusumāni phalāni ca grāhyāṇi prasavasyōbhayavācitvāt, tr̥ṇaśūnyāḥ kētakyāḥ, mallikāyā ityaparē, surasīsindhuvārābhyāṁ jātaṁ kusumamityarthaḥ, sindhuvārō nirguṇḍībhēdaḥ, aśvakarṇaḥ sarjabhēdaḥ, tiniśaḥ syandanaḥ, bimbī kundurikā, sarpākṣī raktapuṣpā pūrvadēśē prasiddhā, gandhanākulī sugandhamūlā rāsnā, śilāpuṣpamityatra tilapuṣpamiti kēcit paṭhanti tacca prasiddhaṁ, tanmatē śr̥ṅgēṇādhārēṇa pañcāśītiḥ pūryatē| aṣṭau lavaṇānīti jējjaṭācāryaḥ, tannēcchati gayī, yataḥ pañcāśītēraṅgānāmādhikyaṁ syāt| `kumudōtpalapadmāni puṣpaṁ vā'pi tathā'rkajaṁ’ ityatra sthānē `pāṭalākāśmarīśēluśirīṣaprasavāni ca’ iti gayadāsācāryaḥ paṭhati| ēṣō'gnikalpamityādi| ēṣaḥ agadaḥ, agnikalpaṁ durvāraṁ viṣaṁ vāsukērapi kruddhasya amitatējasō nāgapatēḥ prasabhaṁ haṭhēna hanyāditi sambandhaḥ| rājā'gadānāṁ sarvēṣāṁ rājñō hastē bhavēt sadēti yatō'yaṁ sarvāgadānāṁ rājā ata ēva rājñō hastē sadā nityaṁ bhavitumarhati; tēna hastasthitāgadēna pāṇinā spr̥ṣṭamannapānaṁ nirviṣaṁ bhavati; hastasthāpanaprayōjanamidam| snātānulipta ityādi| snānānulēpanābhyāṁ vaśīkaraṇam||14-27||

Meaning of the commentary

The commentary supplies numerous ingredient identifications: among them, tilaparṇika is locally called hulahula, while Gayī understands tailaparṇika as sarala resin known as navanītakhoṭi; nalada is a type of uśīra called lāmajjaka; bhadraśrī is white sandalwood; yavaphalā is dugdhikā; sugandhikā is sarpasugandhā; kāleyaka is yellow sandalwood; and śītaśiva is camphor, though others identify it as śamī. It also preserves alternatives for pṛthvikā, the ‘white’ ingredients, tṛṇaśūnya, and śilāpuṣpa; some read tilapuṣpa instead of śilāpuṣpa. Jejjaṭa counts eight salts, but Gayī rejects that count because it would exceed eighty-five ingredients. Gayadāsa also gives a different reading for one group of flowers. The commentator connects the verse syntactically so that the antidote is said to overcome even Vāsuki's irresistible, fire-like poison. Because it is described as king of all antidotes, it is to remain in the king's hand; food or drink touched by that hand is then claimed to become free from poison. Bathing and anointing are further interpreted as producing vaśīkaraṇa, or influence over others.

Key terms

Mahāsugandhi: The name of this historical eighty-five-part aromatic antidotal preparation.
agada: An antidotal preparation in the classical account.
śilāpuṣpa: An uncertain ingredient explained as manaḥśilā together with puṣpakāsīsa; an alternative reading gives tilapuṣpa.
vaśīkaraṇa: Influence or attraction over others, which the commentary associates with bathing and anointing.

Adhikarana 6 (28) · Śloka 28

uṣṇavarjyō vidhiḥ kāryō viṣārtānāṁ vijānatā | muktvā kīṭaviṣaṁ taddhi śītēnābhipravardhatē ||28||

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उष्णवर्ज्यो विधिः कार्यो विषार्तानां विजानता | मुक्त्वा कीटविषं तद्धि शीतेनाभिप्रवर्धते ||२८||

Meaning of the śloka

A knowledgeable practitioner should generally avoid heating measures in a person affected by poison. The text excepts poison attributed to insects, stating that this type becomes aggravated by cold.

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viṣārtānāṁ śōdhanāṅgatvēnāpi svēdō na kriyata ityarthamāha- uṣṇavarjya ityādi||28||

Meaning of the commentary

The commentary clarifies that sudation or fomentation should not be performed for a poison-affected person even when it might otherwise be used as an adjunct to śodhana. This explains the instruction to avoid heat, subject to the insect-poison exception stated in the verse.

Key terms

uṣṇavarjya: The instruction to avoid heating measures.
kīṭaviṣa: Poison attributed to insects, treated as an exception in this passage.
sveda: Sudation or fomentation, which the commentary says is generally withheld here.
śodhana: A cleansing or evacuative therapeutic approach for which sudation might otherwise be an adjunct.

Adhikarana 7 (29-31) · Śloka 31

annapānavidhāvuktamupadhārya śubhāśubham | śubhaṁ dēyaṁ viṣārtēbhyō viruddhēbhyaśca vārayēt ||29|| phāṇitaṁ śigrusauvīramajīrṇādhyaśanaṁ tathā | varjayēcca samāsēna navadhānyādikaṁ gaṇam ||30|| divāsvapnaṁ vyavāyaṁ ca vyāyāmaṁ krōdhamātapam | surātilakulatthāṁśca varjayēddhi viṣāturaḥ ||31||

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अन्नपानविधावुक्तमुपधार्य शुभाशुभम् | शुभं देयं विषार्तेभ्यो विरुद्धेभ्यश्च वारयेत् ||२९|| फाणितं शिग्रुसौवीरमजीर्णाध्यशनं तथा | वर्जयेच्च समासेन नवधान्यादिकं गणम् ||३०|| दिवास्वप्नं व्यवायं च व्यायामं क्रोधमातपम् | सुरातिलकुलत्थांश्च वर्जयेद्धि विषातुरः ||३१||

Meaning of the śloka

After determining from the dietary rules what is beneficial and harmful, the beneficial items should be given to a person affected by poison and incompatible items should be withheld. The text specifically directs avoidance of phāṇita, śigru, sauvīra, eating during indigestion or eating again before the previous meal is digested, and the group beginning with newly harvested grain. It also directs avoidance of daytime sleep, sexual intercourse, exercise, anger, exposure to the sun, alcoholic drink, sesame, and kulattha.

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upadhārya jñātvētyarthaḥ, śubhāśubhaṁ hitāhitaṁ, vārayēdviṣārtānēva| phāṇitamityādi| kulatthāṁścētyatra cakārēṇa piṇyākamūlakalasunakalāyakusumbhātasīśiśumārakūrmaniṣpāvajambvāmrātakacūtādikāni ca varjayēt||29-31||

Meaning of the commentary

The commentary explains upadhārya as knowing or ascertaining, and śubhāśubha as what is beneficial and harmful. It clarifies that the instruction to withhold applies to people affected by poison. In the final list, the word ca after kulattha is understood to extend the prohibited items to oil-cake, radish, garlic, kalāya, safflower, flax, śiśumāra, tortoise, niṣpāva, jambu, āmrātaka, cūta, and similar items.

Key terms

śubhāśubha: What is beneficial and harmful in the dietary context, according to the commentary.
ajīrṇa: A state of indigestion, during which eating is prohibited here.
adhyaśana: Eating again before the preceding food has been digested.
navadhānya: Newly harvested grain, heading a broader group to be avoided in this regimen.
kulattha: A food item specifically included among those to be avoided.

Adhikarana 8 (32) · Śloka 32

prasannadōṣaṁ prakr̥tisthadhātumannābhikāṅkṣaṁ samasūtrajihvam | prasannavarṇēndriyacittacēṣṭaṁ vaidyō'vagacchēdaviṣaṁ manuṣyam ||32||

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प्रसन्नदोषं प्रकृतिस्थधातुमन्नाभिकाङ्क्षं समसूत्रजिह्वम् | प्रसन्नवर्णेन्द्रियचित्तचेष्टं वैद्योऽवगच्छेदविषं मनुष्यम् ||३२||

Meaning of the śloka

The physician should recognize a person as free from poison when the doṣas are settled, the dhātus remain in their natural condition, there is a desire for food, the tongue functions in accord with the mind, and the person's complexion, senses, mental state, and actions are clear and normal.

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aviṣaśca kīdr̥śa ityāha- prasannadōṣamityādi| prasannadōṣaṁ svabhāvāvasthitavātādikaṁ, prakr̥tisthadhātuṁ dadhatīti dhātavō rasādayō malāśca| annābhikāṅkṣaṁ bhōjanābhilāṣiṇaṁ, ētēna samāgnitvamuktam| samasūtrajihvamiti samasūtrā jihvā yasya sa tathā tam| ētaduktaṁ bhavati- nirviṣasya hi puruṣasya cittēna saha samasūtratayā jihvā rasavēdinī bhavati, saviṣasya viṣaprabhāvēṇa dūṣitacittatvājjihvā rasavēdinī na bhavatītyarthaḥ| anēna ślōkēna `samadōṣaḥ samāgniśca’ ityādiślōkasya sarva ēvārthō nibaddhaḥ| vaidyō'vagacchēdaviṣaṁ manuṣyamiti uktalakṣaṇaḥ puruṣō'viṣō bhavati, viparītalakṣaṇastu viṣāturaḥ| tathā hi,- “pravr̥ddhadōṣaṁ vikr̥tisthadhātumanannakāṅkṣaṁ kṣatasūtrajihvam| viruddhavarṇēndriyacittacēṣṭaṁ vaidyō'vagacchēt saviṣaṁ manuṣyam”- iti| `samamūtraviṭkaṁ’ iti kēcit paṭhanti, tacca subōdham| idaṁ saviṣāviṣalakṣaṇaṁ tīkṣṇatamē sthāvaraviṣē sarpadaṣṭē ca draṣṭavyaṁ, natu mandaviṣē cirēṇa dhātudūṣaṇakarē mūṣikaviṣē kīṭaviṣēṣu ca; ata ēvōttaratra mūṣikakīṭavikalpāviti| jējjaṭastu mūṣikakalpānantaraṁ dundubhisvanīyaṁ kalpaṁ paṭhati||32||

Meaning of the commentary

The commentary explains that settled doṣas means vāta and the other doṣas remain in their normal state. Dhātus here include rasa and the other bodily constituents as well as the malas. Desire for food indicates balanced agni. It interprets samasūtrajihva as a tongue that works in coordination with the mind and perceives taste; under the influence of poison, disturbed mental function is said to impair taste perception. The verse is understood to gather the sense of the well-known description beginning with balanced doṣas and agni. A person with the stated signs is considered free from poison, while opposite signs indicate poisoning; a contrasting verse is quoted to that effect. Some read samamūtraviṭka, meaning normal urine and feces, instead of samasūtrajihva. The commentary limits these criteria to very strong plant poison and snakebite, not to mild or slowly tissue-damaging poison, rodent poison, or insect poison. It also records that Jejjaṭa places this chapter after the chapter on rodent poison.

Key terms

prasannadoṣa: Having vāta and the other doṣas settled in their normal condition.
prakṛtisthadhātu: Having the bodily constituents and wastes in their natural state, as interpreted by the commentary.
annābhikāṅkṣa: Desiring food, taken here as an indication of balanced agni.
samasūtrajihva: A tongue said to function in coordination with the mind and perceive taste normally.
samamūtraviṭka: A variant reading referring to normal urine and feces.

Adhikarana puṣpikā · Śloka 6

iti suśrutasaṁhitāyāṁ kalpasthānē dundubhisvanīyakalpō nāma ṣaṣṭhō'dhyāyaḥ ||6||

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इति सुश्रुतसंहितायां कल्पस्थाने दुन्दुभिस्वनीयकल्पो नाम षष्ठोऽध्यायः ||६||

Meaning of the śloka

Thus ends the sixth chapter of the Kalpasthāna in the Suśruta Saṃhitā, entitled Dundubhisvanīya Kalpa.

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iti śrīḍalha(hla)ṇaviracitāyāṁ nibandhasaṅgrahākhyāyāṁ suśrutavyākhyāyāṁ kalpasthānē ṣaṣṭhō'dhyāyaḥ||6||

Meaning of the commentary

The commentary's colophon states that the sixth chapter of the Kalpasthāna is complete in the Suśruta commentary called Nibandhasaṅgraha, composed by Śrī Dalhaṇa; the supplied name contains the variant-looking form Dalha(hla)ṇa.

Key terms

Kalpasthāna: The section of the Suśruta Saṃhitā in which this chapter occurs.
Dundubhisvanīya Kalpa: The title of the sixth chapter concluded by this colophon.
Nibandhasaṅgraha: The title given to Dalhaṇa's commentary on the Suśruta Saṃhitā.

← 5. sarpadaṣṭaviṣacikitsitakalpaḥ 7. mūṣikakalpaḥ →