For purgatives derived from roots, the slightly red root of Trivrit is considered best; among barks, Tilvaka bark; among fruits, Haritaki; among oils, castor oil; among expressed juices, Karavellika; and among latex preparations, the latex of Sudha. Their methods will now be stated correctly and in sequence.
Arunabha means slightly red. Trivrit is popularly called Nishotha; Tilvaka is identified as the smaller Rodhra; and Sudha as Sehunda. The source means that each named material is foremost within its own purgative category. Jejjata reads the clauses about castor oil and Karavellika after the Haritaki clause, but Gayi does not accept that reading. Vidhana means preparation and application, and anupurvashah means in sequence.
Key terms
trivRut (trivrit)
A purgative root described as foremost among root-derived agents.
tilvaka
A bark identified as smaller Rodhra and ranked first among purgative barks.
sudhApayaH (sudha-payah)
The latex of Sudha, ranked within latex-derived purgatives.
A person affected by disorders attributed to vata is instructed to take mature, defect-free Trivrit root that has been repeatedly infused with juices of purgative substances, powdered and enriched with saindhava and Nagara, together with sour liquids.
Infusion means conditioning Trivrit with the juice of Trivrit and other purgative substances. Defect-free means free from worms and similar damage, and adhya means present in a large proportion. The sour media listed are shukta, sauvira, tushodaka, dhanyamla, alcoholic liquid and mastu. A variant instead describes a well-rooted, seasonally mature Trivrit soaked in expressed juice or decoction of purgatives, then powdered with abundant Nagara and saindhava and taken with sour liquids for anila disorders.
Key terms
anupIta (anupita)
Repeatedly infused or conditioned with a liquid.
astadoSha (asta-dosha)
Free from defects such as worm damage.
amla
Sour media, several types of which are listed by the commentary.
For a disorder attributed to pitta, that Trivrit root is instructed to be taken with sweet sugarcane products or sweet decoctions and with milk.
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ikṣōrityādi| ikṣōrvikāraiḥ khaṇḍādibhiḥ; na punarguḍēna, uṣṇavīryatvāttasya; na ca phāṇitēna, tridōṣakaratvāttasya; nāpīkṣurasēna, vidāhitvāttasyēti| madhurai rasaiḥ kākōlyādikvāthaiḥ| taditi trivr̥nmūlam| ‘svādukvāthaiścāpi nōṣṇairvikārē paittē drākṣākṣīrayuktāṁ pibēdvā’ iti kēcit paṭhanti|6|-
Meaning of the commentary
Sugarcane products here include crystalline sugar and related products, but the commentary excludes guda as hot in potency, phanita as affecting all three doshas, and sugarcane juice as causing vidaha. Sweet liquids include decoctions of Kakoli and related drugs. A variant reads that Trivrit may be taken for a pitta disorder with sweet, non-hot decoctions or with Draksha and milk.
Key terms
ikShuvikAra (ikshu-vikara)
A processed sugarcane product, with several products excluded by the commentary.
For a disorder attributed to kapha, Trivrit root is instructed to be taken with decoctions of Guduchi, Nimba and Triphala, together with Vyosha and urine.
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guḍūcītyādi| ariṣṭō nimbaḥ| rasō'tra kvāthaḥ| tat trivr̥nmūlam| anyē tu ‘kṣaudrāriṣṭatriphalākvāthayuktā mūtraiḥ pēyā kaphajē vyōṣagāḍhā’ iti paṭhanti| tatra trivr̥tēti sambandhanīyam| anyē tu drākṣārasēnētyādi paṭhanti, tatra pittamapi draṣṭavyaṁ; tēna pittādhikē ślēṣmaṇi drākṣārasēna, kaphādhikē mūtrairiti; ayaṁ tu pāṭhō'bhāvāt samagrō na likhitaḥ||6||
Meaning of the commentary
Arishta here means Nimba, rasa means decoction, and 'that' refers to Trivrit root. One variant prescribes Trivrit with honey, Nimba and Triphala decoction, abundant Vyosha and urine. Another partly preserved reading begins with Draksha juice; the commentary says pitta must then also be understood, so Draksha juice applies where pitta predominates within shleshma and urine where kapha predominates. Because that reading is incomplete, it is not written out in full.
Key terms
vyoSha (vyosha)
A pungent compound added to the historical preparation.
Trivrit powder is combined with Trivarna, Tryushana and old guda and taken as a linctus. Another preparation cooks a prastha of Trivrit-root decoction with a kudava of its paste and measured saindhava and Nagara until a paste remains, which is eaten. A further preparation combines Trivrit paste with half as much Mahaushadha, saindhava and urine for drinking.
These are presented for vata-shleshma contexts. Trivarna means Trijataka and Tryushana means Trikatu. One share collectively belongs to Trivarna, Trikatu and guda, and another to Trivrit because it is primary. A prastha is thirty-two palas for liquid, a kudava four palas, and saindhava and Nagara are each one karsha. The mixture is reduced until only paste remains. A variant instead reduces it to a thick linctus. Another reading adds a kudava of ghee, then reckons the kudava as eight palas and saindhava and Nagara as one pala each; that version is understood as a ghee purgative for vata-pitta, though others say vata-predominant kapha. In the final preparation, Mahaushadha means half a pala of Shunthi and saindhava is half the Trivrit quantity. A variant reads simply Trivrit paste with a share of Nagara, saindhava and urine.
Key terms
trivarNa (trivarna)
Identified here as Trijataka.
tryUShaNa (tryushana)
Identified here as Trikatu.
prastha
A historical liquid measure explained as thirty-two palas.
kuDava (kudava)
A measure interpreted as four palas, or eight in the ghee variant.
Equal amounts of Trivrit, Nagara and Abhaya are combined with half-shares each of ripe Puga fruit, Vidanga seed, Marica, Daru and saindhava, and taken with urine. Additional optional verses describe purgative powder moistened with the juice of the same drugs, anointed with ghee prepared from their roots, made into pills in that ghee, or cooked with twice as much guda and scented with Trijataka to form pills appropriate to the formulation.
These preparations are presented as broadly applicable. Puga and each following ingredient take half the share of the first group; Vidanga-sara means Vidanga seeds and sindhudbhava means saindhava. Some read 'equal Trivrit and Nagara.' The following verses occur only in some sources. Their powder may be chosen as appropriate and moistened with just enough purgative juice to wet it, then conditioned again with only enough root-prepared ghee to make it unctuous. The physician forms pills suited to the formulation, either in that ghee or after cooking the powder in guda, which is used at double quantity; Trijataka is added only to the point of fragrance.
Key terms
viDa~ggasAra (vidanga-sara)
Vidanga seeds.
sindhUdbhava (sindhudbhava)
Saindhava salt.
guTikA (gutika)
A pill formed from the historical purgative mixture.
One part of prepared purgative-drug powder is kneaded with four parts of its decoction and ghee cooked with those drugs, combined with an equal portion of wheat flour, and steamed by the heat of that decoction. It is then added to phanita at the proper cooking stage, cooked and carefully removed. Once cool, pleasantly scented modakas are formed. This summarizes the confection method.
The purgative drugs include Trivrit, Shyama and others. Four parts of their decoction are used over low heat with ghee prepared from those drugs. An equal part of wheat flour is kneaded into the mixture, placed in a dough-cooking vessel and steamed. It is then transferred into a separately prepared phanita at the proper stage and made into modakas.
Key terms
modaka
A rounded confection used here as the dosage form.
phANita (phanita)
A concentrated sweet preparation used as the confection base.
Mudga beans conditioned with the juice of purgative drugs are made into yusha with saindhava and ghee. Other pulses may be prepared similarly for purgation, and the same method is said to apply to emetic drugs.
'Their juice' means the juice of the purgative drugs. A variant says that yusha is prepared from mudga conditioned in that juice, with ghee and abundant saindhava; by default, 'that juice' is understood as Trivrit juice. Other pulses such as masura may also be conditioned with purgative drugs. The same procedural pattern applies to yusha made with emetic and related substances.
Key terms
yUSha (yusha)
A pulse-based soup or preparation used as a vehicle.
A sugarcane stalk is split in two, coated with paste of Tribhandi, tied together, cooked thoroughly by the putapaka method, cooled well and eaten by a person described as suffering from a pitta disorder.
Tribhandi means white Trivrit. The putapaka method is imported from the procedure taught elsewhere: covering with Kashmarya and other leaves, wrapping with kusha, coating with clay and heating among smokeless embers. A variant says to split and scrape the cane, seal it with Trivrit pastes, cook it by putapaka and eat it cool. Its plural 'pastes' is explained as implying Trivrit and other purgative pastes through an omitted 'and others,' extending the method to other purgatives.
Key terms
tribhaNDI (tribhandi)
White Trivrit in this passage.
puTapAka (putapaka)
An enclosed ember-cooking method involving leaves, grass and clay.
The verses give several purgative linctuses and powders. Equal parts of sugar, Ajagandha, Tvakkshiri, Vidari and Trivrit are taken with honey and ghee for thirst, burning and fever. A sugar-and-honey preparation dusted with Trivrit and a quarter share of Tvak, Patra and Marica is said to suit delicate persons. Another cooled linctus of sugar, honey and Trivrit is described as reducing pitta. Trivrit, Shyama, alkali, Shunthi and Pippali with honey are presented for shleshma disorders. Seed-rich Pathya, Kashmarya, Dhatri, Dadima and Kola are oil-fried, cooked with sour fruits, concentrated, and combined with three aromatics, Trivrit and honey as a linctus for delicate persons with predominant kapha. A final powder of Nili, Tvak, Ela, equal Trivrit and sugar is taken with honey and sour fruit and is said to counter sannipata.
The commentary identifies sugar, Ajagandha as Javanika (or Botha-ika in another gloss), Tvakkshiri as bamboo silica, Vidari as Bidali or Virali, Trivrit as Nishotra, Shyama as Vriddhadaruka and the alkali as Yavakshara. Marica takes a quarter share. For one linctus, sugar is one pala, honey half a kudava or four palas, and Trivrit one quarter of the linctus. The commentary says heating honey here is not objectionable because it is not retained in that state and because of the mode of use. For the fruit linctus, ripe seeded fruits are cooked with their seeds after frying in castor oil; their amounts are discretionary, water is sixteenfold for decoction, oil only enough for frying, sour fruit one quarter of the decoction, aromatics enough for fragrance, and Trivrit and honey each one quarter of the linctus. Nili is Sriphalika, with Tvak and Ela equal to its fruit amount and Trivrit equal to those collectively. Santarpana is glossed as nourishing; a variant reads sa-tarpana and interprets tarpana as roasted flour added to the powder. Sannipata-nut is explained as use after sannipata has subsided to guard against residual association.
Key terms
leha
A lickable medicinal confection or linctus.
tvakkShIrI (tvakkshiri)
Identified as bamboo silica.
trisaugandhya (tri-saugandhya)
Three aromatic ingredients, added to provide fragrance.
santarpaNa (santarpana)
Glossed as nourishing; a variant instead reads 'with tarpana' or roasted flour.
Equal parts of Trivrit, Shyama, sugar, Krishna, Triphala and honey are made into modakas said to remove sannipata, upward bleeding attributed to pitta, and fever.
Shyama is identified as Vriddhadaruka. Although the verse does not explicitly state all shares, each of the three Triphala fruits is taken in an equal share. Sugar and honey are cooked to form the pills and are each taken at twice the combined amount of the other substances.
Key terms
modaka
A rounded medicinal confection or pill.
triphalA (triphala)
The three fruits, each assigned an equal share here.
Urdhvaraktapitta (urdhva-raktapitta)
An upward bleeding condition described within the historical pitta framework.
Three shares of Trivrit and an equal three shares of Triphala are powdered with three shares each of alkali, Krishna and Vidanga. The mixture is licked with honey and ghee or formed with guda into pills and eaten. It is said to address gulma, splenic and abdominal disorders and halimaka attributed to kapha and vata, as well as other conditions, and is described as a purgative without danger.
Triphala collectively takes three shares, and alkali, Krishna and Vidanga likewise each take three shares. The expression nirapaya is glossed as free from complications.
Key terms
nirapAya (nirapaya)
Described by the source as free from complications.
A powder is prepared from shyama, trivrit, nili, katvi, musta, duralabha, chavya, indrabija and triphala. The text says that taking it with ghee, meat broth or water acts as virechana and is suitable even for persons characterized as ruksha.
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cūrṇamāha- cūrṇamityādi| nīlī nīlinī, śrīphalikēti lōkē| kaṭvī kaṭurōhiṇī| rūkṣāṇāṁ sarpiṣā māṁsarasēna ca, snigdhānāṁ punarapiśabdasamuccitānāmambunā pānīyēna saha yōgō dēyaḥ||26-27||
Meaning of the commentary
The commentary identifies nili as nilini, popularly called shriphalika, and katvi as katurohini. For a ruksha person the powder is joined with ghee and meat broth; for a snigdha person, included by the word api, it is given with water.
Key terms
virecana (virechana)
Purgative action in this historical formulation.
rUkSha (ruksha)
A person or condition characterized by dryness.
snigdha
A person or condition characterized by unctuousness.
Three cooled parts of a decoction of purgative substances are combined with two parts phanita and placed again over the fire. When properly cooked, it is cooled and stored in a suitably prepared jar, with storage adjusted for cold and warm seasons. After more than a month, when flavor has developed and it has a honey-like smell, the resulting superior asava is taken. The same general method applies to alkaline and urine-based asavas.
This is explained as a purgative guda-based asava. The purgative ingredients exclude sehunda, though one view takes only trivrit. The decoction must be cool when phanita, identified as kakavi, is added; three parts decoction and two parts phanita make five parts for cooking. Proper cooking means reduction to half, and the mixture must again be cooled before fermentation. The general wording extends the procedure beyond trivrit to other purgative drugs. The jar is washed and dried inside, coated with honey and pippali, and fumigated with aguru. In cold weather it is kept in a heap of grain for a month; in warm weather, for a fortnight. A honey-like smell marks developed rasa. The same rules concerning seasonal storage and signs of completion apply to the kshara-water, urine and other guda- or honey-based asavas mentioned elsewhere.
Key terms
phANita (phanita)
A concentrated sugar preparation identified here as kakavi.
Asava (asava)
A fermented preparation described in the passage.
jAtarasa (jata-rasa)
The state in which the preparation's characteristic flavor has developed.
Masha beans are repeatedly impregnated with a decoction of purgative roots, and cleaned shali rice is treated with the same decoction. They are pounded together, made into cakes, dried and powdered. Shali-rice flour is also cooked by the steam of that decoction. Three parts of this prepared flour are mixed with one part kinva; the decoction is used in place of manda-water, and everything is combined and kept in a jar until the sura develops its characteristic taste. The same sura method is also stated for emetic substances.
The commentary calls this a flour-based purgative sura. Split masha is impregnated with a decoction beginning with trivrit, and the same purgative decoction is used for the rice. The ingredients are combined and pounded; cakes are made for producing kinva. The rice flour is steam-cooked over the decoction. After cooling in the flour-cooking vessel, three parts flour are mixed with one part previously prepared kinva. More purgative decoction is added, but the commentary says its quantity is known to professional fermenters. The same method extends to all flour-based suras and to emetic ingredients such as madanaphala.
Key terms
kiNva (kinva)
A fermentation starter used in the flour-based sura.
surA (sura)
The fermented preparation produced by this method.
jAtarasA (jata-rasa)
Having developed its characteristic fermented taste.
Roots beginning with trivrit, the first group, mahat-panchamula, murva, sharngashta, sudha, haimavati, triphala, ativisha and vacha are collected and divided into two portions. One portion is decocted and the other powdered. Crushed barley is repeatedly impregnated with the decoction; when dry, it is lightly roasted. Three portions of this barley are combined with a fourth portion of the powder, placed in a jar, mixed with a cooled decoction of the same drugs and stored as previously directed. The product is known as sauviraka.
The commentary identifies the first group as vidarigandhadi. Murva is called corasnayuh; sharngashta is identified as vitapa-karanja, while alternatives identify it as chirapotika or kakajangha. Sudha is sehunda and haimavati is white vacha. After combining all ingredients, one half is decocted and one half powdered. Crushed barley is impregnated in the decoction for seven days. Once dried and lightly roasted, three parts barley receive one part of the reserved powder. The mixture is placed in a jar and joined with a cooled decoction of any one of the same ingredients, then stored as previously described to produce the preparation called sauviraka.
Key terms
sauvIraka (sauviraka)
The sour fermented preparation produced by the described process.
bhAvana (bhavana)
Repeated impregnation or processing with a liquid.
shAr~ggaShTA (sharngashta)
An ingredient with several alternative identifications in the commentary.
The previously listed group is collected and divided in two. One part is crushed, mixed with barley, placed in a vessel, moistened with a decoction of ajashringi and cooked. Once thoroughly cooked, the barley is separated from the medicines, rubbed while retaining its husks and measured as previously stated. Powder from the reserved medicinal portion is added in the previous proportion, and the mixture is placed in a jar with the broth-like liquid as before. Once a distinctly sour taste develops, it is designated tushodaka. This is the stated procedure for tushambu and sauviraka; they are said to be ready after six or seven nights.
The previous group consists of the roots beginning with trivrit, the vidarigandhadi group, mahat-panchamula, murva and sharngashta. After division, one part is crushed and combined with one part husked barley. Ajashringi is identified as karkatashringi, though others call it vishanika. The cooked barley is separated from the drugs and rubbed with its husks. The commentary reads the measured barley as two parts and supplies that the remaining medicinal powder is added in the earlier proportion of one fourth. The broth-like liquid is the decoction remaining from the cooked drugs, barley and ajashringi; contact with the drugs makes it thick like yusha. Developed rasa means a clearly sour taste. Readiness at six or seven nights depends on warm or cold weather.
Key terms
tuShodaka (tushodaka)
A sour fermented barley-water preparation named in the passage.
ajashRu~ggI (ajashringi)
Identified as karkatashringi, with vishanika preserved as an alternative.
After describing trivrit in detail, the commentary extends its methods to the remaining purgative roots, including shyama, danti, dravanti and saptala. Thus their roots may follow corresponding trivrit preparations—for example, powder processed with their own juice and joined with saindhava and nagara in anila disorders, or with sweet decoctions, sugar in equal proportion and cow's milk for pitta—continuing through the sauviraka and tushodaka methods. Each transferred preparation retains the same scope of use as its corresponding trivrit preparation.
Key terms
atidesha
Extension of the previously stated trivrit method to other purgative roots.
The roots of danti and dravanti are specifically cooked between layers of clay and kusha together with pippali and honey. They are then removed, dried, and applied according to the trivrit method for conditions of shleshma and pitta.
After the general extension of trivrit methods, this passage gives a special preparation for danti and dravanti roots. The roots are cooked by a puta-paka process between clay and darbha grass with pippali and honey, then removed and dried. Danti is treated as well known; dravanti is identified as chiritapatra, popularly called samvari.
Key terms
dantI (danti)
A purgative root used in the special processing method.
dravantI (dravanti)
Identified here as chiritapatra or popularly samvari.
puTapAka (puta-paka)
A method of enclosed heating between layers of clay and grass.
Chakra-pressed oil is cooked with the paste and decoction of danti and dravanti. Ghee prepared with them is said to overcome visarpa, kaksha, burning and alaji. The oil is said to address meha, gulma, anila, shleshma and obstruction. A preparation of the four fats is said to address pains arising from obstruction of feces, shukra and vata.
The commentary supplies a traditional ratio: thirty-two palas oil, eight palas danti-dravanti paste and 128 palas decoction, cooked to the signs of completed oil preparation. It further derives the decoction from 100 palas of the drugs and 512 palas water, reduced to 128 palas, and extends this convention where oil quantities are unstated. Chakra-taila means sesame oil pressed by a wheel, excluding hand or other machine pressing; the commentary claims unroasted wheel-pressed seeds retain qualities better than roasted seeds. Ghee is separately cooked with danti and dravanti root paste and decoction—later clarified as danti paste with dravanti decoction—for the first group of conditions. Chakra oil is assigned to the second group. The four fats are ghee, oil, muscle fat and marrow; because no liquid is specified for that preparation, four parts water are supplied by convention.
Key terms
cakrataila (chakra-taila)
Sesame oil described as pressed by a wheel from unroasted seed.
catuHsneha (chatuh-sneha)
The four fats: ghee, oil, muscle fat and marrow.
tailapAkalakShaNa (taila-paka-lakshana)
Traditional signs marking completion of medicated-oil cooking.
A powder of danti, dravanti, maricha, kanakahvaya, yavasa, vishvabheshaja, mridvika and chitraka is impregnated with urine for seven days and used with ghee as a purgative. After it has digested, honey as santarpana is given. The formulation is said to remove disorders of pitta and shleshma and to counter indigestion, flank pain, pandu, enlargement of the spleen and udara.
The commentary identifies danti as sambari; kanakahvaya as kangushtha, while others identify it as nagakesara; yavasa as duralabha; and vishvabheshaja as shunthi. The powder is processed with urine for seven days and may be made into a linctus with ghee. Once the medicine has digested, honey mixed with parched-rice flour is given as santarpana.
Key terms
mUtrabhAvita (mutra-bhavita)
Processed or impregnated with urine.
kanakAhvaya (kanakahvaya)
Identified as kangushtha, with nagakesara preserved as an alternative.
santarpaNa (santarpana)
A restorative intake, here honey mixed with parched-rice flour after digestion of the medicine.
Eight palas of guda, twenty pathya fruits, one pala each of danti and chitraka, and one karsha each of pippali and trivrit are made into ten modakas. One is eaten every tenth day while warm water is used. The text describes these modakas as requiring no other restrictions and as acting against doshas, grahani, pandu, arshas and kushtha.
The commentary identifies pathya as haritaki fruit and specifies root powders of danti and chitraka. In this passage, measures beginning with pala are to be understood using a smaller mashaka standard equal to seven gunja seeds. Ten modakas are made and one is taken every tenth day. Niryantrana means without prohibitions concerning wind, sunlight and similar exposures.
Key terms
modaka
A bolus prepared from the listed ingredients.
pathyA (pathya)
Haritaki fruit in the commentary.
niryantraNa (niryantrana)
Described as free from restrictions concerning wind, sunlight and similar exposures.
Vyosha, the three aromatic spices, musta, vidanga and amalaka are taken in equal parts; trivrit is eight times that quantity and danti two parts. The finely powdered and sieved ingredients are mixed with six parts sugar and small amounts of saindhava and honey, formed into a mass, eaten and followed by cool water. The text calls this unrestricted purgative Trivritashtaka, attributes to it effects against disorders of the bladder and chest, fever, vomiting, shosha, pandu and dizziness, and calls it effective against poisons and suitable for pitta disorders. It may be eaten with milk as the accompanying drink by persons with pitta and shleshma conditions, and is prescribed specifically for prosperous persons because it resembles a confection.
The commentary introduces this as a cooling purgative formulation beginning with vyosha. Trivrit is present in eightfold proportion. The word ‘a little’ for saindhava and honey is interpreted as one fourth. Bhakshya means edible, and resemblance to a confection explains the restriction to wealthy persons. A variant reads that it is to be eaten by persons affected by vata and shleshma, rather than pitta and shleshma.
Key terms
trivRudaShTaka (trivritashtaka)
The named purgative confection in which trivrit is present in eightfold proportion.
vyoSha (vyosha)
The classical group of pungent spices named as an ingredient.
The outer bark of tilvaka is taken without the hard inner bark and powdered. Two portions are filtered through a decoction of tilvaka. A reserved third portion is impregnated with the enriched liquid obtained from that filtering; after drying, it is further processed with a dashamula decoction and used according to the trivrit method. The following text states that this procedure is prescribed for barks.
Because tilvaka is a drug whose bark is primary, the commentary treats this processing as applicable to all its uses. The hard inner bark is excluded. Two portions of powder are filtered with tilvaka decoction in the manner of preparing kshara; inherited teaching specifies twenty-one successive filtrations. The reserved third portion is impregnated with the same tilvaka-decoction liquid, now enhanced by filtering through the first two portions. Once dried, that third portion is again impregnated with dashamula decoction and applied like trivrit.
Key terms
tilvaka
A medicinal substance for which the bark is used here.
antarvalka (antar-valka)
The hard inner bark excluded from the preparation.
gAlana (galana)
Successive filtration, said by inherited teaching to be repeated twenty-one times.
The procedure for fruits is then stated. A sound haritaki fruit, freed from its stone, is used according to the trivrit method; the text calls it effective against all disorders, an excellent rasayana, supportive of medha and cleansing for an internally situated contaminated wound. It gives several purgative combinations: haritaki with vidanga, saindhava, nagara, trivrit and maricha in cow urine; haritaki with bhadradaru, kushtha, puga fruit, saindhava and shringavera in cow urine; powder of nilini fruit, nagara and abhaya licked with guda and followed by warm water; and haritaki paste in pippalyadi decoction with saindhava. Haritaki taken continually with nagara, guda or saindhava is said to kindle agni, direct vata properly, be vrishya, clarify the senses and generally counter disorders attributed to over-nourishment.
The haritaki method, centered on a fruit drug, is presented as a model for all purgative fruit preparations. Vyadhi may refer either to doshas or diseases. Rasayana and the following statements are described as general results of haritaki formulations. The listed preparations are characterized as easy to use, suitable in all seasons and acting across all dhatus. For a person of middle bowel response, age and strength, the powder quantity is one karsha; higher and lower cases are to be adjusted by judgment. Nilini is identified as shriphalika. Satatya means uninterrupted use. Disorders of santarpana include tripti and related states, which the commentary says are calmed through haritaki's heat and agni-kindling quality. Nagara, guda and saindhava are alternatives selected according to differences in dosha, body, dhatu, strength, season, age, stage and disorder.
Key terms
harItakI (haritaki)
The fruit used as the model for purgative fruit preparations.
rasAyana (rasayana)
A classical designation for the broad restorative role attributed here to haritaki.
medhya
Supporting medha, a classical faculty of understanding or cognition.
santarpaNakRuta roga (santarpana-krita roga)
Disorders attributed in the source to over-nourishment.
Adhikarana 27 (70) · Śloka 71
śītamāmalakaṁ rūkṣaṁ pittamēdaḥkaphāpaham |
bibhītakamanuṣṇaṁ tu kaphapittanibarhaṇam ||70||
trīṇyapyamlakaṣāyāṇi satiktamadhurāṇi ca |71|
Amalaka is described as cold and dry and as reducing pitta, medas and kapha. Bibhitaka is described as not hot and as restraining kapha and pitta. All three fruits are sour and astringent, with bitter and sweet tastes also present.
After describing haritaki, the text states the qualities of amalaka and bibhitaka. The closing phrase applies to each of the three fruits beginning with haritaki. Their stated capacity is understood through their qualities, their combination and their specific effect or prabhava.
Key terms
Amalaka (amalaka)
One of the three fruits, described here as cold and dry.
bibhItaka (bibhitaka)
One of the three fruits, described here as not hot.
prabhAva (prabhava)
A specific effect considered alongside qualities and combination.
The passage now gives a use of triphala. The word roga may refer either to the three doshas or to diseases. Murcchita means combined, here with the stated portion of ghee.
Key terms
triphalA (triphala)
The three-fruit combination discussed in the passage.
tribhAgaghRuta (tribhagaghrita)
Ghee in the stated one-third proportion.
vayasaH sthApana (vayasah sthapana)
Preservation or stabilization of the stage of life, as claimed by the verse.
...especially from caturangula. Its fruit is to be gathered at the proper time, placed in sand, and dried in the sun for seven days. The pulp is then removed, and its oil obtained either by boiling it in water or pressing it like sesame. Its use is stated for children up to twelve years of age. It is to be licked with castor oil together with kushtha and trikatu, followed by comfortably warm water; this preparation is said to produce purgation.
Caturangula is identified as kiramalaka, and 'fruit' is understood after the instruction to gather it. Sikatā means sand, where it is to be placed for seven days. The pulp is taken from this caturangula fruit. The preparation beginning with licking is said to calm vata and kapha.
Key terms
catura~ggula (caturangula)
The fruit-bearing substance identified by the commentary as kiramalaka.
majjA (majja)
The pulp or inner portion removed after drying the fruit.
trikaTu (trikatu)
The named three-pungent compound included in the historical preparation.
Adhikarana 31 (76-77) · Śloka 78
ēraṇḍatailaṁ triphalākvāthēna triguṇēna tu ||76||
yuktaṁ pītaṁ tathā kṣīrarasābhyāṁ tu virēcayēt |
bālavr̥ddhakṣatakṣīṇasukumārēṣu yōjitam ||77||
phalānāṁ vidhiruddiṣṭaḥ .... |78|
Castor oil taken with three times its quantity of triphala decoction, or combined with milk or meat broth, is said to produce purgation when used for children, older persons, the injured, the depleted and persons of delicate constitution. The method concerning fruits has been indicated...
The syntax connects castor oil first with three times the quantity of triphala decoction and then, in separate alternatives, with milk or rasa. Here rasa means meat broth. The statement is that castor oil used in the listed groups produces purgation.
Key terms
eraNDataila (erandataila)
Castor oil, the purgative substance in the stated combinations.
triphalAkvAtha (triphalakwatha)
Triphala decoction, stated at three times the quantity.
rasa
Meat broth in this passage, according to the commentary.
...Now hear, Sushruta, about the latexes. Among strong purgatives, the latex called saudha is regarded as foremost. Administered by an unknowledgeable person who misunderstands the procedure, it is said to kill like poison; administered by one who understands, it is said to break up even a great accumulation of doshas quickly and overcome difficult diseases.
Saudha is identified as the latex obtained from sehunda. Karmavibhrama means lack of knowledge of the procedure. The 'great accumulation' is an accumulation of doshas, and ashveva means very quickly.
Key terms
saudha payaH (saudha payah)
A latex identified by the commentary as coming from sehunda and described as a strong purgative.
karmavibhrama
Misunderstanding or lack of knowledge of the procedure.
doShasa~jcaya (doshasancaya)
An accumulation of doshas in the classical account.
Saudha latex is combined separately in equal proportion with decoctions of the major pancamula and each of the two brhatis, then dried over embers. A kola-sized amount is used as previously described with sour liquids and related vehicles. Gruel made from rice grains impregnated with mahavrksha latex, or an utkarika prepared with jaggery, is said to purge quickly. Alternatively, a lickable preparation is made with snuhi latex, milk and ghee. Pippali impregnated with snuhi latex and mixed with salt, or kampillaka powder similarly impregnated and formed into pills, is also presented as purgative.
The major pancamula is the group beginning with bilva; the two brhatis are the large and small varieties. The ingredients are combined and dried over embers rather than a blazing fire, which might harden them through excessive cooking. The seven decoction portions—five from pancamula and one from each brhati—are taken with an eighth equal portion of sehunda latex. The sour vehicles include kanjika, mastu and sura, and the method follows that given for trivrt. A kola-sized amount is explained as one karsha. Mahavrksha means sehunda, and the rice grains are impregnated with its latex. Utkarika is lapsika; the commentary describes wheat impregnated with snuhi latex, powdered and cooked with ghee, milk and jaggery in the manner of samyava. A lickable preparation is made from wheat flour impregnated with snuhi latex. Others read 'with snuhi latex, sugar and ghee'; under that reading milk, though unstated, is also added as with the utkarika. The verb 'purges' carries forward to the lickable preparation, the impregnated pippali and the kampillaka pills.
Key terms
snuhIkShIra (snuhikshira)
Snuhi latex used to impregnate or prepare several purgative forms.
mahatI pa~jcamUlI (mahati pancamuli)
The major five-root group beginning with bilva.
utkArikA (utkarika)
A cooked food preparation identified here with lapsika.
kolasammita
A kola-sized amount, glossed by the commentary as one karsha.
Saptala, shankhini, danti, trivrt and aragvadha are soaked in cow urine for seven days and afterward in snuhi latex. A flower garland dusted with that powder is smelled, or clothing similarly dusted and impregnated is worn; this is said to purge a person with a soft koshta.
Saptala is described as a kind of sehunda. Shankhini is identified as yavatikta, whose fruit and root are purgative; others call it a variety of yavatikta, while another opinion identifies it as shvetabudhna. Danti is dantini, and aragvadha is kiramalaka. Aplavya means impregnating or soaking. The garland is dusted with the powder of saptala and the other ingredients and then smelled. Alternatively, a garment dusted and impregnated with the same powder is wrapped around and worn. The effect is limited in the commentary to a person with a soft koshta, not others.
Key terms
mRdukoShTha (mridukoshtha)
A soft or readily evacuating bowel state, specified as necessary for the claimed effect.
sha~gkhinI (shankhini)
A substance with several alternative identifications preserved by the commentary.
AplAvya (aplavya)
Soaking or impregnating the ingredients in the named liquids.
After assessing disease and the other relevant factors, the stated procedures involving latex, bark, fruit and root should be used appropriately. Three shana of trivrt, three each of the peels of the triphala fruits, and three shana each of vidanga, pippali and alkali are powdered. This may be licked with ghee and honey or eaten as a modaka made with jaggery. It is described as a foremost purgative requiring no special restrictions and is said to remove gulma, enlargement of the spleen with abdominal disease, cough, halimaka, loss of appetite, and other disorders attributed to kapha and vata.
घृतेषु तैलेषु पयःसु चापि मद्येषु मूत्रेषु तथा रसेषु |
भक्ष्यान्नलेह्येषु च तेषु तेषु विरेचनान्यग्रमतिर्विदध्यात् ||९०||
Meaning of the śloka
A person of excellent judgment may formulate purgative substances in ghee, oils, milk, alcoholic preparations, urine preparations, broths, edible items, cooked foods, lickable preparations and other suitable forms.
This verse indicates modes of administration in foods and drinks not previously specified. Bhakshya includes modaka, shashkuli and similar foods; anna includes cooked rice and related staples. Agramati means a person of foremost understanding.
Key terms
virecana
Purgative substances incorporated into the listed vehicles and food forms.
The six pharmaceutical preparation methods are kshira, expressed juice, paste, decoction—both boiled and cold—and powder. In the order stated, each succeeding preparation is described as lighter.
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kṣīramityādi| “yantrādipīḍitadravyarasaḥ svarasa ucyatē| yaḥ piṇḍaścārdrapiṣṭānāṁ sa kalkaḥ parikīrtitaḥ|| vahnau tu kvathitaṁ dravyaṁ śr̥tamāhuścikitsakāḥ| upōṣitaṁ niśāyāṁ tu tōyasthaṁ śītamucyatē|| cūrṇamuṣṇēna sampr̥ktaṁ tat phāṇṭamabhidhīyatē| abhibhūyāmbunōṣṇēna kṣaṇāt pūtamitītarē” iti| phāṇṭalakṣaṇaṁ tu prasaṅgāduktam| kaṣāyō dvividhaḥ- śr̥takaṣāyaḥ, śītakaṣāyaśca| tē tu ṣaṭkalpā bhavanti| kalpā vidhayaḥ| anyē tvēvaṁ paṭhanti “cūrṇaṁ kaṣāyaḥ śiśiraḥ śr̥taśca tathā ca kalkaḥ svarasastathaiva| pañcaiva kalpāḥ khalu bhēṣajānāṁ yathōttaraṁ tē guravaḥ pradiṣṭāḥ” iti| tē tu svarasa ēva kṣīramantarbhāvayanti, phāṇṭaṁ śītakaṣāyē'ntarbhāvayanti||91||
Meaning of the commentary
Expressed juice is liquid obtained by pressing a substance with a device or similar means. Kalka is the mass made by grinding moist ingredients. Material boiled over fire is called shrita, while material kept in water overnight is called shita. The commentary also defines phanta: powder mixed with hot water, or, according to another explanation, briefly infused and strained after being covered with hot water. Phanta is mentioned incidentally. Kashaya has two forms, boiled and cold, producing the stated six methods. Kalpa here means a method of preparation. Another reading lists powder, decoction, cold infusion, boiled preparation, paste and expressed juice, calls them five methods, and says that each succeeding one is heavier. Under that account, kshira is included within expressed juice and phanta within cold decoction.
Key terms
svarasa
Juice obtained by pressing a substance.
kalka
A paste or mass produced by grinding moist ingredients.
shRuta kaShAya (shrita kashaya)
A decoction prepared by boiling over fire.
shIta kaShAya (shita kashaya)
A cold preparation made by keeping material in water overnight.
phANTa (phanta)
A hot-water infusion defined in two closely related ways by the commentary.