੪੩. ਵਮਨਦ੍ਰਵ੍ਯਵਿਕਲ੍ਪਵਿਜ੍ਞਾਨੀਯਾਧ੍ਯਾਯਃ

Meaning of the commentary

Here vikalpa means the different modes of application or formulations of substances used for vamana.

Meaning of the commentary

The commentary says that the class beginning with fruits also includes Kutaja, Jimutaka, Ikshvaku, Dhamargava and Kritavedhana. Although the source says Madana 'flowers,' flower is understood figuratively for fruit. A prakuncha of powder is called the medium quantity; it is variously defined as one pala, a fistful, or powder measured to the base of four fingers. Pratyakpushpa is Apamarga, Sadapushpi is Arka root, and Nimba is the familiar plant; their three decoctions yield three preparations. The quantity called pushpa-curna-matra is interpreted elsewhere as a bowlful of powder, but here matra is meant to vary according to suitability. Some manuscripts insert a description of the recipient and mild emesis, but the commentary rejects it because earlier compilers did not read it. Shalatu means unripe fruit; the same three decoctions apply, Ramyaka means Mahanimba, and abhipratapta means warmed. The gruel preparation retains a prakuncha of powder, while sesame and rice are measured according to the normal gruel quantity. Four preparations from unripe Madana fruit are counted. For the principal ripe-fruit method, the fruits should be mature and pale but not excessively so, because over-ripeness is said to diminish potency. They are enclosed in a kusha packet, coated with fresh cow dung, and kept in grain. Phalapippali means the seeds. Antarnakha-mushti is a handful contained within the fingernails, not the technical pala-sized mushti. It is soaked in Yashtimadhu or one of eleven specified decoctions, producing eleven variants, with honey and saindhava added. The physician faces north and the patient east during the blessing. The commentary says the mantra works through repetition and does not explain its meaning. The preparation is especially assigned to shleshma fever, pratishyaya and internal abscess. If the dosha does not move, the source adds pippali, vaca, gaura-sarshapa paste, salt and hot water. Madanaphala-majja means the oily central pulp, though others understand the entire fruit. Further preparations use its decoction, milk cream, milk, gruel, curd whey or curd and are assigned to specified pitta, bleeding, cardiac-burning, kapha-discharge, vomiting, fainting and tamaka contexts. A thickened extract is prepared by the method used for Bhallataka oil; another is sun-dried with Jivanti, identified as a jointed creeping plant resembling dry barley stalk, for pitta situated in a kapha location. Three further variants use Pippali additions or Nimba and Rupika decoctions for diseases attributed to over-nourishment and kapha. Some read a thirty-second formulation with Madhuka, Kashmarya and Draksha decoction, but Gayi does not accept it. Excluding management of non-action and complications, the commentary counts thirty-one Madanaphala preparations.

Meaning of the commentary

Jimutaka is identified as Devadali. 'As before' is interpreted by one view as three flower-powder preparations using the decoctions beginning with Pratyakpushpa. Others, noting that these combinations are absent in Charaka, accept only one preparation with milk; they still take 'as before' to prescribe a prakuncha measure with honey and saindhava. Newly formed fruits are used to prepare milk-gruel. Hairy fruits are those that have reached a hard stage, and their powder is cooked with milk to produce cream. Hairless fruits are the largest stage; powder-cooked milk is allowed to turn to curd and its upper liquid is used. The hardest greenish-pale fruits are used as curd prepared from similarly cooked milk. The commentary gives a detailed fermentation method for sura using Jimutaka decoction, masha, rice, steamed flour, one-quarter kinva and Bhargi decoction. It calls this a grain-based sura without guda or honey, while others say that guda should nevertheless be added and provide a general quantity rule. Another view understands the phrase as merely mixing sura with Jimutaka decoction rather than brewing sura from it. The listed preparations are assigned to the stated kapha-related disease contexts. For fully mature Jimutaka, all the mature Madanaphala preparations apply except those using Madana flowers and unripe fruits; the commentary counts twenty-four such preparations. Some gloss paryagata simply as fully ripe.

Meaning of the commentary

The commentary applies the preceding Jimutaka pattern to Kutaja fruit and counts twenty-four Kutaja preparations.

Meaning of the commentary

Introducing the formulations of kritavedhana, the commentary explains that this passage provides twenty-four preparations, as in the preceding account of kutaja. Kritavedhana is identified as koshataki.

Meaning of the commentary

The commentary identifies ikshvaku as katuka-alabu. ‘With milk’ and ‘as previously’ refer to the methods given for madanaphala, rather than those for kutaja or kritavedhana, because the latter two omit preparations using flowers and immature fruits. On this reckoning there are thirty-one preparations corresponding to madanaphala. The word ‘previously’ also includes sura, bringing the stated total to thirty-three ikshvaku preparations.

Meaning of the commentary

The commentary says that this cross-reference yields twenty-four preparations of dhamargava. The particle api additionally includes preparations involving flowers, immature fruits, milk and sura. It then sets a general limit on such transferred instructions: for all emetic substances, preparations said to be like those of madanaphala apply only within the same range of uses already stated for madanaphala and do not establish a new range of indications.

Meaning of the commentary

Mention of krtavedhana is intended to include all varieties of jimutaka. 'Having drunk' means that the material has been repeatedly impregnated or processed with the decoction. Utpala and related flowers include red utpala, kumuda, pundarika and saugandhika. The previously described powder is the substance to be administered in this particular situation. Anavabaddhadosha is explained as a state in which the doshas are greatly excited or ready to be expelled, and the person has also drunk yavagu until full to the throat. Some read the phrase as 'tadanavabaddhadosheshu.' The final statement explains the enhanced effect of bhavana: the emetic, purgative or head-cleansing substances are repeatedly processed with the fresh juice of the corresponding substances.

Meaning of the commentary

The passage gives a guiding indication rather than an exhaustive list. The different options for emetic substances are to be separated and selected in relation to the disease, with the decision based upon time and strength. The vehicles named are drinks, lickable preparations and other edible forms. Decoction is explained in three forms: boiled decoction, cold infusion and phanta. Fresh juice is obtained by pressing moist material with a device or similar means; paste is ground on a stone; and powder consists of dried material ground into minute particles. The word 'also' adds unexpressed preparations of fats cooked with emetic substances. The broad mention of foods includes modaka, utkarika, shashkuli and related preparations.

Meaning of the commentary

Thus ends the forty-third chapter of the Sutrasthana in Shri Dalhana's commentary on Sushruta entitled Nibandhasangraha.