The chapter is called Saṁśodhana-saṁśamanīya because it is composed with purification and pacification as its subjects. These verses mark its beginning.
Key terms
saMshodhana (saṁśodhana)
Purificatory treatment, one of the two principal subjects of this chapter.
saMshamana (saṁśamana)
Pacifying treatment, the other principal subject of this chapter.
Madana, kuṭaja, jīmūtaka, ikṣvāku, dhāmārgava, kṛtavedhana, sarṣapa, viḍaṅga, pippalī, karañja, prapunnāḍa, kovidāra, karbudāra, ariṣṭa, aśvagandhā, vidula, bandhujīvaka, śvetā, śaṇapuṣpī, bimbī, vacā, mṛgervāru and citrā are substances that expel through the upper pathway. Of these, the fruits are taken from kovidāra and the substances preceding it in the list, while the roots are taken from kovidāra onward.
The preceding chapter described groups of substances chiefly directed against diseases. This chapter is to describe groups used in pañcakarma purification, chiefly directed against doṣas, along with substances that pacify vāta and the other doṣas. Saṁśodhana is said here to be of two kinds, vamana and virecana. Because virecana is preceded by vamana, the text first gives the group used for vamana. The commentary identifies jīmūtaka as devadālī; ikṣvāku as the bitter bottle gourd; dhāmārgava as the yellow-flowered koṣātakī; kṛtavedhana as a variety of koṣātakī; and the sarṣapas here especially as white mustard suitable for vamana. Kovidāra is kāñcanāra; karbudāra is śleṣmāntaka, locally called bavahāra or lihūsāḍaka; ariṣṭa is nimba; vidula is vetasa; and bandhujīvaka is the midday-flowering plant locally called marunīyā. Śvetā is white vacā; śaṇapuṣpī is a shrub resembling śaṇa, locally called saṇahulī; bimbī is kindurikā; vacā is the second, reddish variety; mṛgervāru is indravāruṇī; and citrā is citrāṇḍikā, a wild plant with fruit shaped like paṭola, although others identify it as dravantī. The remaining names are considered familiar. ‘Upper-pathway expelling’ means that these substances produce vamana. Some act directly, whereas others act when combined with a vamana substance. Some teachers prescribe a fixed total of twenty-two substances in this group. The closing words specify which plant parts are to be used.
Key terms
UrdhvabhAgaharANi (ūrdhvabhāgaharāṇi)
Substances described as expelling through the upper pathway, explained here as producing vamana.
vamana
The upper-route purificatory procedure associated with this group.
saMshodhana (saṁśodhana)
Purification, divided by this commentary into vamana and virecana.
Trivṛt, śyāmā, dantī, dravantī, saptalā, śaṅkhinī, viṣāṇikā, gavākṣī, chagalāntrī, snuk, suvarṇakṣīrī, citraka, kiṇihī, kuśa, kāśa, tilvaka, kampillaka, ramyaka, pāṭalā, pūga, harītakī, āmalaka, bibhītaka, nīlinī, caturaṅgula, eraṇḍa, pūtīka, mahāvṛkṣa, saptacchada, arka and jyotiṣmatī are substances that expel through the lower pathway. The roots are used from trivṛt through the substances preceding tilvaka; the bark from tilvaka through pāṭalā; the powder on kampillaka fruit; the fruits from pūga through eraṇḍa; the leaves of pūtīka and āragvadha; and the latex of the remaining substances.
This passage enumerates substances used for virecana. The commentary identifies trivṛt as the red-rooted plant locally called nisotṛ, and śyāmā as black-rooted trivṛt. Dantī is dantinī; dravantī is a kind of dantī locally called saṁvarī. Saptalā is a variety of sehuṇḍa called sātalā, although others identify it as budhnā. Śaṅkhinī is a variety of yavatiktā, while others call it śvetabudhnā. Viṣāṇikā is meṣaśṛṅgī; gavākṣī is the white-flowered indravāruṇī; chagalāntrī is vṛddhadāraka; snuk is sehuṇḍa; and suvarṇakṣīrī has leaves resembling anantā and is locally called hiyāvali, though others call it kaṅguṣṭha. Kiṇihī is kaṭabhī; tilvaka is the smaller rodhra; kampillaka is rocanikā; and ramyaka is drekkā, locally called bakāiṇi, although others identify it as paṭola root. Nīlinī is nīlabudhnā, with a textual spelling variation, and is locally called śrīphalikā. Caturaṅgula is kiramālaka. Some read pañcāṅgula in its place and understand it as eraṇḍa; others use pañcāṅgula for a smooth-leaved autumn-fruiting creeper whose fruit resembles paṭola. Pūtīka is cirabilva; mahāvṛkṣa is another variety of sehuṇḍa, whose latex is meant, so its inclusion is not considered repetitive; saptacchada is saptaparṇa; and jyotiṣmatī is kākamardanikā. ‘Lower-pathway expelling’ means producing virecana. The end of the passage allocates the particular plant parts to be collected.
Key terms
adhobhAgaharANi (adhobhāgaharāṇi)
Substances described as expelling through the lower pathway, explained here as virecana agents.
virecana
The lower-route purificatory procedure associated with this group.
kampillakaphalarajaH (kampillaka-phala-rajaḥ)
The powder or dust occurring on the fruit of kampillaka, specified as the part used.
Koṣātakī, saptalā, śaṅkhinī, devadālī and kāravellikā are substances that expel through both the upper and lower pathways. Their fresh expressed juice is to be used.
The passage names substances assigned to both routes of expulsion. Koṣātakī is identified as ghoṣaka. Saptalā is described as a variety of snuhī, although others identify it as śrīphalikā. Devadālī is known by its own name and locally as devalī. ‘Expelling through both pathways’ means producing both vamana and virecana. These substances beginning with koṣātakī are consistently assigned both actions. Previously listed substances beginning with gavākṣī may produce vamana or virecana depending on the particular plant part used, so they are not classified as inherently acting through both pathways. The instruction to use their svarasa specifies fresh expressed juice and excludes preparations such as decoctions.
Key terms
ubhayatobhAgaharANi (ubhayatobhāgaharāṇi)
Substances classified as expelling through both upper and lower pathways.
svarasa
Fresh expressed juice, specified here instead of preparations such as decoctions.
Pippalī, viḍaṅga, apāmārga, śigru, siddhārthaka, śirīṣa, marica, karavīra, bimbī, girikarṇikā, kiṇihī, vacā, jyotiṣmatī, karañja, arka, alarka, laśuna, ativiṣā, śṛṅgavera, tālīśa, tamāla, surasā, arjaka, iṅgudī, meṣaśṛṅgī, mātuluṅgī, muraṅgī, pīlu, jātī, śāla, tāla, madhūka, lākṣā, hiṅgu, salts, alcoholic preparations, cow-dung liquid and cow urine are substances used for śirovirecana. The fruits are used from pippalī through the substances preceding karavīra; the roots from karavīra through arka; the bulbs from alarka through the substances preceding tālīśa; the leaves from tālīśa through arjaka; the bark of iṅgudī and meṣaśṛṅgī; the flowers of mātuluṅgī, muraṅgī, pīlu and jātī; the heartwood of śāla, tāla and madhūka; and the exudates of hiṅgu and lākṣā. Salts are particular earthly substances, alcoholic preparations are fermented combinations, and cow-dung liquid and cow urine are waste products.
The passage sets out substances for śirovirecana. The commentary identifies apāmārga as śikharī, locally called andhaḍaka; śigru as śobhāñjanaka; siddhārtha as mustard; and śirīṣa as a substance known by its own name and described as counteracting poison. Karavīra is locally called kaṇavīra; bimbī is kundurukā; girikarṇikā is sephanda; kiṇihī is kaṭabhī; and jyotiṣmatī is kakundanī. Arka and alarka are the two kinds of arka; śṛṅgavera is dry ginger; tālīśa is tālīśapatra; tamāla is tamālapatra, locally called patraka; surasā is locally called tulasī; and arjaka is kuṭheraka. Iṅgudī is iṅguka. Meṣaśṛṅgī is described as meḍhaśṛṅga, a tree with leaves resembling putrañjīvaka, while others identify it as karkaṭaśṛṅga. Mātuluṅgī is a fragrant-fruited wild bījapūraka; muraṅgī is the red-flowered śobhāñjanaka; pīlu bears sweet fruit; and jātī is mālatī. Śakṛdrasa means cow-dung liquid and mūtra means cow urine. Śirovirecana is explained as a nasal application intended to drain kapha situated in the head. The closing portion assigns the plant parts. Here niryāsa means expressed exudate. Calling salts particular forms of earth indicates that they are used in their existing form. Alcoholic preparations are products of fermentation and likewise are used as such. Cow-dung liquid and cow urine are classified as waste products and are also taken in their existing form.
Key terms
shirovirecanAni (śirovirecanāni)
Substances used nasally for the classical procedure described as draining kapha from the head.
niryAsau (niryāsau)
The two plant exudates specified for hiṅgu and lākṣā.
AsutasaMyogAH (āsuta-saṁyogāḥ)
Fermented combinations, used here to characterize alcoholic preparations.
The text next describes shamana measures. In brief, the group said to calm vata includes bhadradaru, kushtha, haridra, varuna, meshashringi, bala and atibala, artagala, kacchura, shallaki, kuberakshi, virataru, sahacara, agnimantha, vatsadani, eranda, ashmabheda, kalarka, arka, shatavari, punarnava, vasuka, vashira, kanchanaka, bhargi, karpasi, vrishchikali, pattura, badara, yava, kola, kulattha and similar substances; it also includes the Vidarigandhadi group and the first two panchamulas.
Having described shodhana, the author now introduces shamana. Shamana means properly calming a disturbed dosha without first expelling it and not provoking one that is undisturbed; in relation to disease, it calms the disease under treatment without provoking another. A cited definition says that which neither eliminates doshas nor excites balanced ones, but brings aggravated doshas into equilibrium, is called shamana. Here, dosha can denote both doshas and diseases produced by them, the cause being figuratively named for its effect. The commentary supplies numerous identities and alternatives: meshashringi is medhashringa, a tree with leaves resembling putranjivaka, though others call it karkatashringa; bala and atibala are two bala plants with white and yellow flowers; artagala is kakubha, while some identify a thorny tree; kacchura is kunkumardanika, while others read a bristly-podded plant; kuberakshi is kashthapatala, also called potika or petika; virataru is bilvanasika, while others say shara; sahacara is kantasheliyaka; agnimantha is regionally known as agnivadhu; and vatsadani is guduchi, said to calm vata through potency and kapha and pitta through taste. Ashmabhedaka is pashanabhedaka; vasuka is shivamallika, popularly bakapushpa; vashira is suryavarta, though others say apamarga; kanchanaka is dhatturaka, while another reading has karchura, identified as shati; karpasi is wild cotton resembling the cotton shrub; vrishchikali is vrishchiyaka; and pattura is kucandana. The remaining names are treated as familiar or previously explained. The word 'and others' includes masha, tila, atasi and similar substances. 'In brief' indicates that, more broadly, substances described elsewhere as calming vata and predominating in the qualities of earth, water and fire are also included.
Key terms
saMshamana (shamana)
Calming disturbed doshas without expelling them, while not provoking doshas that are balanced.
vAtasaMshamana (vata-shamana)
The class of substances presented here as calming vata.
pa~jcamUla (panchamula)
A named group of five roots; the first two such groups are included here.
In brief, the group said to calm pitta includes candana, kucandana, hribera, ushira, manjishtha, payasya, vidari, shatavari, gundra, shaivala, kahlara, kumuda, utpala, kandali, durva, murva and similar substances, together with the Kakolyadi, Sarivadi, Anjanadi, Utpaladi and Nyagrodhadi groups and the grass panchamula.
The commentary identifies candana as shrikhanda, kucandana as red sandalwood, hribera as balaka, payasya as kshirakakoli, vidari as vidarikanda and shaivala as shaivala. Kahlara is red utpala, popularly called brihatpatrika, though others identify fragrant utpala. Kumudotpala is white utpala. Kandali is described as a particular white, smooth, many-layered tuber popularly called sarpacchatraka. Murva is a small-branched plant resembling kandali and locally called hadhoda. The phrase 'and others' extends the group to unnamed substances having sweet, bitter and astringent tastes. 'In brief' further includes substances described in the food-and-drink discussion as calming pitta and predominating in the qualities of space, earth, water and air. In response to the question why substances already listed in groups such as Sarivadi, Kakolyadi and Utpaladi are named separately, the commentary says that separate listing teaches the particular properties of their use all together, individually, or in combinations of three or four. Yashtimadhuka, moreover, calms pitta when prepared in cooling, astringent and related forms, yet becomes emetic when combined with emetic substances; therefore there is no contradiction.
Key terms
pittasaMshamana (pitta-shamana)
The class of substances presented here as calming pitta.
tRuNapa~jcamUla (trina-panchamula)
The named group of five grass roots included in this pitta-calming class.
samAsena (samasena)
In summary; the commentary uses it to extend the concise list to substances described elsewhere with corresponding qualities.
In brief, the group said to calm shleshma, or kapha, includes kaleyaka, aguru, tilaparni, kushtha, haridra, shitashiva, shatapushpa, sarala, rasna, prakirya, udakirya, ingudi, sumana, kakadani, langalaki, hastikarna, munjataka, lamajjaka and similar substances; the vine and thorn panchamulas; and the Pippalyadi, Brihatyadi, Mushkakadi, Vacadi, Surasadi and Aragvadhadi groups.
The commentary identifies kaleyaka as a dark variety of sandalwood popularly called Malayadri sandalwood; tilaparni as hulahula; and shitashiva as camphor, although some consider it a variety of shatapushpa and others identify it as gavedhuka. Sarala is trivrit; prakirya is the thorny vitapa-karanja; udakirya is cirabilva; and ingudi is inguka, though others call it putranjivaka. Sumana is jati, kakadani is himsra, and langalaki is kalikarika. Hastikarna is described as a single-leaved plant whose leaf resembles an elephant's ear, popularly called bhupalasha, while others identify red eranda. Munjataka is a small tuber known by that name in the northern region, and lamajjaka is a variety of ushira. Some substances already listed in Pippalyadi and Vacadi are repeated here to emphasize their particular kapha-calming action. Although munjataka is also said to calm vata and pitta, its kapha-calming action is used to show that it generally addresses all three doshas. The phrase 'and others' gathers unnamed substances with pungent, bitter or astringent tastes. 'In brief' also includes substances described elsewhere, including in the food-and-drink discussion, as calming kapha and predominating in the qualities of fire, air and space.
Key terms
shleShmasaMshamana (shleshma-shamana)
The class of substances presented here as calming shleshma or kapha.
All medicines should be administered only after assessing the strength of the disease, agni and the person. A medicine stronger than the disease may calm that disease but produce another. If it exceeds the strength of agni, it remains undigested, causes obstruction, or is digested only with difficulty. A shamana medicine exceeding the person's strength produces exhaustion, fainting and a state resembling intoxication; excessive shodhana likewise causes excessive evacuation. A dose weaker than these factors has little or no effect. Therefore the measure should be proportionate to them.
The passage establishes the quantity of both shodhana and shamana medicines. Their use requires comparing the strength or capacity of the disease, agni and person and recognizing whether each is lower or higher. Here 'disease' includes both doshas and diseases. The text then states the problems caused when medicine is used without considering these strengths. 'It remains obstructed before digestion' means that it stays for a long time and causes colic or similar distress. Glani is bodily lassitude, murccha is loss of consciousness, and mada is a condition resembling intoxication. The same kinds of faults can arise from excessive shodhana, which may evacuate beyond the patient's strength. A medicine weaker than the disease strength is akincitkara: one explanation takes this as entirely ineffective or useless, while others interpret it as producing only a slight effect, treating the negative prefix as meaning 'a little.' The concluding rule is to make the medicine equal in strength to the disease and the other assessed factors.
Key terms
vyAdhyagnipuruShabala (vyadhi-agni-purusha-bala)
The respective strength of the disease, digestive capacity and person used to determine the medicine's measure.
aki~jcitkara (akinchitkara)
Explained either as having no effect or, under an alternative interpretation, only a slight effect.
atipAtayati (atipatayati)
Causes evacuation in excess of the patient's strength.
When a disease requires shodhana but the person has been weakened by the doshas, a discerning physician should give a mild measure that dislodges and removes them.
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durbalasya balavacchōdhanaṁ na kartavyamityāha- rōga ityādi| yō bhavēddōṣadurbalaḥ yaḥ puruṣō dauṣairdurbalō na tūpavāsādibhiḥ; yasmāddōṣadurbalē dōṣaharaṇādēva balaṁ bhavati, upavāsādikr̥śē tvapahr̥tē'pi dōṣē balaṁ na bhavati| dōṣapracyāvanaṁ virēcanam| mr̥dviti mr̥duvīryaṁ caturaṅgulavirēkādi||11||
Meaning of the commentary
Strong purification is not prescribed for this weakened person. The weakness intended is caused by doshas, rather than fasting or similar depletion, because removing doshas restores strength in the former but may not do so in one emaciated by fasting. Doshaprachyavana means purgation. Mild means mild in potency, with chaturangula purgation given as an example.
Key terms
doShapracyAvanam (doshaprachyavanam)
A measure, explained here as purgation, that dislodges and removes doshas.
When a dosha is already mobile and the koshta is soft, the person's strength need not be the determining consideration; shodhana may then be suitable even for someone weakened by causes other than disease. Purification applied to a person of little strength, when the dosha has begun moving by itself and the koshta is soft, is said to remove disease.
Cala means displaced from its own site. In this particular state of a mobile dosha and soft koshta, purification is understood as beneficial even when weakness comes from fasting and similar causes. A variant reads avyapad-durbala rather than avyadhi-durbala, yielding the sense that non-complicating purification is beneficial; such purification does not cause colic and related complications. Some insert the second verse beginning 'of a dosha moving by itself,' but it is not found in all commentaries.
Key terms
mRdukoShTha (mridukoshtha)
A soft or readily evacuating bowel state in the source's treatment assessment.
Adhikarana 12 (15) · Śloka 14
vyādhyādiṣu tu madhyēṣu kvāthasyāñjaliriṣyatē |
biḍālapadakaṁ cūrṇaṁ dēyaḥ kalkō'kṣasammitaḥ ||14||
When disease, agni and patient strength are moderate, the stated quantities are one anjali of decoction, one bidalapada of powder, and an aksha measure of paste.
Moderate applies to disease, agni and person. Mention of decoction extends to boiled-and-cooled infusion and phanta, but not expressed juice or milk, which are heavy and used in smaller quantity. One anjali is four palas. Bidalapada and aksha are each explained as one karsha; kalka is a substance ground wet. These quantities are reduced when the factors are weak and increased when strong. Quantities for anuvasana, asthapana, shirovirechana and related procedures are taught elsewhere. The commentary numbers this as verse 15 although the supplied sloka labels it 14.
Key terms
a~jjaliH (anjalih)
A measure stated by the commentary here as four palas.