अथातो व्रणितोपासनीयमध्यायं व्याख्यास्यामः ||१||
यथोवाच भगवान् धन्वन्तरिः ||२||
Meaning of the śloka
Now the chapter concerning the care and regimen of a person with a wound will be explained, as taught by Bhagavan Dhanvantari.
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vraṇitasya sañjātavraṇasya, upāsanaṁ sēvanaṁ, tacca gr̥haśayyāsanādikaṁ, tadvidyatē yasmin sa tathā||1-2||
Meaning of the commentary
Vranita means a person in whom a wound has arisen. Upasana means attending to or following a regimen, which here includes the dwelling, bed, seat and related arrangements. The chapter is so named because it contains these matters.
Key terms
vraNitopAsana (vranitopasana)
The care and prescribed living arrangements of a person who has a wound.
First, a suitable dwelling should be found for the wounded person. That dwelling should occupy an auspicious site and have the other prescribed qualities.
Because a householder needs a bed, seat and related arrangements, the dwelling is described first. Some read vraninah, of the wounded person, in place of vranitasya. The requirement is that the dwelling have an auspicious site and the remaining suitable features.
Adhikarana 3 (4) · Śloka 4
praśastavāstuni gr̥hē śucāvātapavarjitē |
nivātē na ca rōgāḥ syuḥ śārīrāgantumānasāḥ ||4||
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प्रशस्तवास्तुनि गृहे शुचावातपवर्जिते |
निवाते न च रोगाः स्युः शारीरागन्तुमानसाः ||४||
Meaning of the śloka
In a clean, windless house situated on an auspicious site and protected from direct sunlight, bodily, externally caused and mental disorders are said not to arise.
The verse explains the benefit for a wounded person staying in such a house. In the main explanation, vastu means the site, so the house should stand in a suitable place. Traditional qualities of such land include a slope toward the east or north and black or golden-coloured soil. Others explain vastu as the ground intended for construction or as its presiding being; suitability in the latter sense means absence of vulnerable points and similar defects.
Key terms
prashastavAstu (prashastavastu)
An auspicious or suitable building site, interpreted in more than one way by the commentary.
These arrangements allow the wounded limbs to rest comfortably. Asambadha means unconstricted or spacious. Svastirna means covered with good bedding, cushions, pillows and coverings. Manojna means pleasing. The weapon is kept to ward off dangerous creatures or assailants.
On a properly spread bed, the wounded person can move comfortably. The head is placed toward the east because the deities are situated in the eastern direction and this orientation honours them.
The verse states the benefit of attendance by friends. Vikshipanti here means that they strongly redirect or dispel attention from the pains. The stories are composed accounts concerning the lives and deeds of people of earlier times. Giving reassurance means soothing and consoling the person.
Adhikarana 8 (9) · Śloka 9
na ca divānidrāvaśagaḥ syāt ||9||
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न च दिवानिद्रावशगः स्यात् ||९||
Meaning of the śloka
The wounded person should not give way to sleep during the daytime.
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śayanē dōṣavantamācāraṁ pariharannāha- na cētyādi||9||
Meaning of the commentary
This instruction excludes a form of conduct regarded as harmful while the person remains in bed.
The commentary assigns itching and heaviness to kapha, swelling and pain to vata, redness to pitta, and discharge to blood. On this basis it says that daytime sleep acts through all the doshas.
The wounded person should remain attentive and protect the wound during personal movements such as rising, lying down, turning, walking back and forth and speaking loudly.
The instruction requires protection of the wound in every bodily state. Samveshana means lying down or resting. Parivartana means rolling onto the left or right side. Cankramana means walking to and fro. The omitted grammatical subject is the wounded person, who is to remain vigilant during rising and all the other listed movements.
Key terms
apramatta
Attentive and vigilant so that movement does not disturb the wound.
Adhikarana 11 (12) · Śloka 12
sthānāsanaṁ caṅkramaṇaṁ divāsvapnaṁ tathaiva ca |
vraṇitō na niṣēvēta śaktimānapi mānavaḥ ||12||
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स्थानासनं चङ्क्रमणं दिवास्वप्नं तथैव च |
व्रणितो न निषेवेत शक्तिमानपि मानवः ||१२||
Meaning of the śloka
A person with a wound should avoid prolonged standing, sitting, walking about and daytime sleep, even when physically capable of them.
The verse regulates four forms of bodily activity for the wounded person. Sthana is remaining upright and asana is remaining seated. Some read a different list: standing, sitting, walking about, travelling in a vehicle and excessive speech should be avoided even by a capable person with a wound. Yanayana in that variant means travel by chariot or a similar conveyance.
After regulating general conduct, the text separately specifies conduct involving touch because it is regarded as especially harmful here. Gamya means a woman regarded as eligible for sexual relations; the commentary gives a wife, courtesan and female servant among its historical examples. In the compounds for seeing, speaking and touching, the prefix sam conveys direct or face-to-face engagement.
Key terms
gamyAnAM strINAm (gamyanam strinam)
Women regarded in the source's historical social context as available or eligible for sexual relations.
Through seeing a woman and similar stimulation, semen may sometimes become displaced and be discharged. Even without sexual contact, the person may thereby incur the disorders attributed to sexual intercourse.
The commentary presents this verse as the reason for avoiding direct seeing, conversation and similar engagement with women regarded as sexually available.
Key terms
asaMsarge~api (asamsarge api)
Even in the absence of physical or sexual contact.
The wounded person should avoid newly harvested grain, masha, sesame, kalaya, kulattha, nishpava, green leafy vegetables, sour, salty and pungent tastes, preparations made from jaggery or flour, dried meat, dried vegetables, goat and sheep products, meat and fat of marsh-dwelling and aquatic animals, cold water, krishara, payasa, curd, milk, buttermilk and similar foods.
This passage regulates foods regarded as especially harmful. Kalaya here is triputaka, so harenu and satinaka are not prohibited by that term. Nishpava here means rajashimbi. Haritaka, meaning green vegetables, is defined by a quoted list including kuthera, shigru, surasa, sumukha, suri, bhustrina, mulaka and cukrika. The three tastes are sour, salty and pungent. The word 'preparation' applies separately to jaggery and flour. Vallura is dried meat. Goat and sheep are straightforward. Anupa is interpreted here etymologically as animals inhabiting a watery region, specifically bank-dwellers and swimming birds. Audaka includes shelled or encased aquatic creatures, quadrupeds and fish. Vasa is pure meat fat. Krishara is a gruel made from sesame, rice and masha, while payasa is rice cooked in milk. Others read 'products of non-jangala animals and meat of marsh-dwelling and aquatic animals.' On that reading, although jangala animals form eight classes, the term here denotes the especially important janghala and vishkira classes. Just as an unspecified reference to salt chiefly indicates saindhava, their prominence narrows the term; products from the other jangala classes are therefore prohibited, while the two principal classes may be used when circumstances permit. Marsh and aquatic meats are named again, although already excluded as non-jangala, to emphasize that they are especially harmful. The word 'and similar' also includes varaka, uddalaka and related foods.
तक्रान्तो नवधान्यादिर्योऽयं वर्ग उदाहृतः |
दोषसञ्जननो ह्येष विज्ञेयः पूयवर्धनः ||१७||
Meaning of the śloka
The group just listed, beginning with newly harvested grain and ending with buttermilk, should be understood to cause wound-vitiation and increase pus.
The verse explains why this otherwise diverse group is treated together. Although the preceding expression 'buttermilk and similar items' also includes varaka and uddalaka, the group is delimited from new grain through buttermilk to emphasize that these items are held to cause especially strong wound-vitiation and increase of pus. An objection notes that some foods in the group reduce vata, some pitta and some kapha, so they cannot all increase doshas in the same way. The answer is that dosha here means deterioration of the wound. Although wound deterioration is produced through disturbed doshas, causal substances may be of three kinds: those that disturb doshas, those that directly produce disease, and those that do both. The commentator notes that earlier compilers discuss this at length but omits that material.
Key terms
doShasa~jjananaH (doshasanjananah)
Producing deterioration of the wound in this context, rather than uniformly increasing one particular dosha.
pUyavardhanaH (puyavardhanah)
Regarded by the source as increasing pus in a wound.
The passage singles out alcoholic drinks for prohibition because they are regarded as especially harmful in this condition. Although a single administration of alcohol to an accustomed drinker was prescribed in connection with an operation, alcohol is prohibited once a wound is present. Maireya is a fermentation combining sura and asava in one vessel. Arishta includes preparations such as abhayarishta. Asavas include preparations such as the palasha-alkali-water asava mentioned for major skin disease. Sidhu is sasyaka and has varieties such as pakvarasika and shitarasika. Sura is reddish and somewhat turbid from its flour-and-kinva paste. Some teachers state a qualification: all alcoholic drinks possessing sour and similar qualities are forbidden to wounded patients, while grape-juice wines having opposite qualities and regarded favorably in conditions such as raktapitta may sometimes be given according to the wounded person's condition. They present this as the author's intention.
Key terms
maireya
An alcoholic preparation described as sura and asava fermented together in one vessel.
sIdhuH (sidhuh)
An alcoholic drink identified as sasyaka, with multiple varieties.
Adhikarana 18 (19) · Śloka 19
madyamamlaṁ tathā rūkṣaṁ tīkṣṇamuṣṇaṁ ca vīryataḥ |
āśukāri ca tat pītaṁ kṣipraṁ vyāpādayēdvraṇam ||19||
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मद्यमम्लं तथा रूक्षं तीक्ष्णमुष्णं च वीर्यतः |
आशुकारि च तत् पीतं क्षिप्रं व्यापादयेद्व्रणम् ||१९||
Meaning of the śloka
Alcohol is sour, dry, penetrating and hot in potency, and it acts quickly. When consumed, it therefore rapidly harms a wound.
The wounded person should avoid excessive exposure to wind, sunlight, dust, smoke and dew; overeating; eating unwanted food; distressing hearing and sights; jealousy, anger, fear, grief and brooding; waking at night; irregular eating and sleeping; fasting; excessive speaking and exercise; prolonged standing or walking; cold wind; incompatible food combinations; eating again before the previous meal is digested; indigestion; and disturbance by flies and similar pests.
After regulating food and behavior arising internally, the text also excludes external sources of disturbance. Irshya is intolerance of another person's success, amarsha is anger, and dhyana is continuous preoccupation with what should or should not be done. Vishama applies separately to eating and sleeping. Irregular eating includes excessive, scanty or untimely meals. Irregular sleep includes night waking and daytime sleep; it is repeated here despite an earlier prohibition to stress its especially harmful character. The wind specified is cold. An example of incompatible eating is equal quantities of honey and ghee.
Key terms
viShamAshana (vishamashana)
Irregular eating, explained as excessive, insufficient or untimely food intake.
viShamashayana (vishamashayana)
Irregular sleep, including night waking and daytime sleep.
adhyashana
Eating again before the previous meal has been digested.
In a wounded person distressed by these and similar causes, and depleted of blood and flesh, eaten food does not digest properly. From indigestion a powerful disturbance of vata, pitta and kapha arises. The person then develops swelling, pain, discharge, burning and suppuration.
The verses explain why the preceding factors must be avoided. Sampratapta means thoroughly afflicted. Pavana and the others means vata, pitta and kapha. Vibhrama may mean a particular complication or displacement of these doshas to other sites. Swelling and pain are assigned to vata, discharge to kapha, and burning and suppuration to pitta.
Key terms
vibhramaH (vibhramah)
A serious complication or, alternatively, displacement of the doshas to other locations.
सदा नीचनखरोम्णा शुचिना शुक्लवाससा शान्तिमङ्गलदेवताब्राह्मणगुरुपरेण भवितव्यमिति |
तत् कस्य हेतोः? हिंसाविहाराणि हि महावीर्याणि रक्षांसि पशुपतिकुबेरकुमारानुचराणि मांसशोणितप्रियत्वात् क्षतजनिमित्तं व्रणिनमुपसर्पन्ति, सत्कारार्थं जिघांसूनि वा कदाचित् ||२३||
Meaning of the śloka
The wounded person should always keep nails and body hair short, remain clean, wear white clothing, and devote attention to pacificatory rites, auspicious observances, deities, brahmanas and teachers. The text explains this through a historical supernatural account: powerful rakshasas associated with violent activity and attending Pashupati, Kubera and Kumara are said to approach a wounded person because they desire flesh and blood, sometimes to receive honor and sometimes intending harm.
The passage seeks to ward off a specifically supernatural external affliction. Being devoted to pacification and the other observances means remaining engaged in them. For the student's benefit, the teacher poses the question of why short nails and hair and the other practices are required. Some read 'But why is that' and explain the added particle as making the question conciliatory. Himsavihara is glossed as taking pleasure in killing; others understand it as beings whose activities are directed toward violence. The rakshasas are described as followers who carry out the commands of Maheshvara, Dhanada and Karttikeya. They approach on account of the wound, meaning for blood. One explanation distinguishes their intention by the patient's remaining lifespan: they approach a long-lived wounded person for honor or worship, but one whose life is exhausted in order to kill. Others construe the line to mean that they sometimes approach with the wish to kill under the pretext of receiving honor.
Key terms
shAntima~ggala (shantimangala)
Pacificatory and auspicious observances prescribed in the passage's historical ritual framework.
hiMsAvihArANi (himsaviharani)
Beings described as taking pleasure in killing, or alternatively as directing their activity toward violence.
The verse prescribes honouring the attendants who desire worship. The distinguished physician should sincerely arrange the offerings. The commentary distinguishes bali as worship without an animal and upahara as a bali that includes an animal.
Key terms
baliH (balih)
A ritual offering or worship described here as not involving an animal.
upahAraH (upaharah)
An offering which the commentary distinguishes as including an animal.
When satisfied by these offerings, they do not harm a self-possessed and protected person. Therefore the patient should always remain alert, surrounded by people, in a dwelling continually adorned with lamps, water, weapons, garlands worn on the head, floral ornaments, loose flowers, parched grain and similar auspicious objects, while listening to accounts favourable to prosperity, auspiciousness and the mind. Gladdened by such favourable accounts and hopeful of release from disease, the patient quickly attains comfort.
The commentary gives the result of satisfying the attendants: rakshas beings cannot harm an atmavan person. It associates this protected condition with trimmed nails and hair and related cleanliness. Atandrita means alert and not indolent. Srak is a flower garland for the head, dama a floral ornament such as a necklace, and pushpa loose flowers. The inclusive expression also covers sandalwood, a mirror, vina and similar objects. 'Favourable' applies separately to prosperity, auspiciousness and the mind. Listening to accounts favourable to these produces the stated mental benefit.
Key terms
Atmavantam (atmavantam)
Self-possessed and ritually protected; the commentary associates it with trimmed nails, hair and related care.
At both twilight periods, teachers and physicians should perform protection with benedictory rites stated in the Rigveda, Yajurveda, Samaveda and Atharvaveda, as well as with other forms of blessing.
The commentary presents this as another required duty. Ashirvidhana means acts of blessing or benedictions, and upadhyaya here means officiating priests.
Key terms
AshIrvidhAnaiH (ashirvidhanaih)
By prescribed acts of blessing or benediction.
Adhikarana 25 (28) · Śloka 28
sarṣapāriṣṭapatrābhyāṁ sarpiṣā lavaṇēna ca |
dvirahnaḥ kārayēddhūpaṁ daśarātramatandritaḥ ||28||
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सर्षपारिष्टपत्राभ्यां सर्पिषा लवणेन च |
द्विरह्नः कारयेद्धूपं दशरात्रमतन्द्रितः ||२८||
Meaning of the śloka
For ten nights, an attentive person should arrange fumigation twice each day with mustard, arishta leaves, ghee and salt.
The fumigation is prescribed for protection from flies and similar pests and from rakshas beings. Arishta leaf means neem leaf, and the salt is saindhava. Twice daily means morning and evening for ten nights. The commentary says that rakshas beings weakened by the rakshoghna action of mustard and the other substances do not approach the wounded person again.
Key terms
dvirahnaH (dvirahnah)
Twice during the day, explained as morning and evening.
The patient should wear on the head chatra, atichatra, languli, jatila, brahmacharini, lakshmi, guha, atiguha, vacha, ativisha, shataviryya, sahasravirya and siddharthaka.
Chatra and atichatra are identified as the two dronapushpi plants; languli as kapikacchu; jatila as mamsi; and brahmacharini as munditika, though others identify it as pattanga wood. Lakshmi is identified as shami; other authorities read lakshmana, while still others identify it as vishnukranta. Guha and atiguha are shalaparni and prishniparni. Shataviryya is shatavari, though others identify it as blue durva; sahasravirya is white durva; and siddharthaka means mustard seeds.
Key terms
lakShmIm (lakshmim)
A plant name variously identified as shami, read as lakshmana, or identified as vishnukranta.
Adhikarana 27 (30) · Śloka 30
vyajyēta bālavyajanairvraṇaṁ na ca vighaṭṭayēt |
na tudēnna ca kaṇḍūyēcchayānaḥ paripālayēt ||30||
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व्यज्येत बालव्यजनैर्व्रणं न च विघट्टयेत् |
न तुदेन्न च कण्डूयेच्छयानः परिपालयेत् ||३०||
Meaning of the śloka
The wound should be fanned with yak-tail fans but should not be disturbed, pricked or scratched. The patient should protect it while lying down.
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anyadapyāha- vyajyētētyādi| bālavyajanaiḥ cāmaraiḥ| na ca vighaṭṭayēt na cālayēt| na tudēt na vyathayēt| na kaṇḍūyēt na kharjūyēt, nakhaviṣabhayāt| śayānaṁ svapantam| kēcidamuṁ na paṭhanti||30||
Meaning of the commentary
Balavyajana means chamara fans. The wound should not be moved, made painful or scratched, because of the danger associated with the nails. Shayana means the patient while sleeping. Some authorities do not read this verse.
A patient who eats a small quantity of warm, unctuous rice prepared from aged shali and with little liquid, together with meat of jangala animals, quickly overcomes the wound. Suitable accompaniments include tanduliyaka, jivanti, sunishannaka, vastuka, tender radish, vartaka, patola and karavellaka, with pomegranate and amalaki, fried in ghee and seasoned with saindhava. Other substances having similar qualities may be used, or soup of mudga and other permitted pulses. The patient may drink or take, as suitable, saktu, vilepi, kulmasha and boiled water.
Aged shali excludes newly harvested grain, while the added word jirna also excludes excessively old grain; rice kept for one year is intended. One interpretation takes dravottara as predominantly liquid, but Gayadasa rejects this because other cited passages restrict water and liquid intake for wounded patients. He therefore explains it as food superior to or beyond liquid, meaning low in liquid and predominantly solid. Jangala meat is to be given during healing, based on the statement that flesh increases flesh. Jivanti is dodika; sunishannaka is shiribalika, though others call it chatushparni. Frying specifically in ghee excludes other processing fats, and saindhava is the salt intended. Other substances of similar qualities include wound-beneficial items compatible with healthy regimen, such as vetragra, mandukaparni and karkotaka. Among pulses, mudga and others not prohibited are used; rasa means their soup. Saktu is selected according to habituation: barley saktu for one accustomed to barley, and parched-grain saktu of shali or another familiar grain for others. Vilepi has little liquid and abundant grain, while kulmasha is steamed preparation made from barley flour.
Key terms
dravottaram
Interpreted by some as liquid-predominant, but by Gayadasa as low in liquid and predominantly solid.
vilepI (vilepi)
A thick grain preparation with little liquid and abundant cooked grain.
Adhikarana 30 (35-37) · Śloka 37
divā na nidrāvaśagō nivātagr̥hagōcaraḥ |
vraṇī vaidyavaśē tiṣṭhañ śīghraṁ vraṇamapōhati ||35||
(vraṇē śvayathurāyāsāt sa ca rāgaśca jāgārāt |
tau ca ruk ca divāsvāpāttāśca mr̥tyuśca maithunāt) ||36||
ēvaṁvr̥ttasamācārō vraṇī sampadyatē sukhī |
āyuśca dīrghamāpnōti dhanvantarivacō yathā ||37||
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दिवा न निद्रावशगो निवातगृहगोचरः |
व्रणी वैद्यवशे तिष्ठञ् शीघ्रं व्रणमपोहति ||३५||
(व्रणे श्वयथुरायासात् स च रागश्च जागारात् |
तौ च रुक् च दिवास्वापात्ताश्च मृत्युश्च मैथुनात्) ||३६||
एवंवृत्तसमाचारो व्रणी सम्पद्यते सुखी |
आयुश्च दीर्घमाप्नोति धन्वन्तरिवचो यथा ||३७||
Meaning of the śloka
A wounded patient who does not yield to daytime sleep, remains in a windless dwelling and stays under the physician's direction quickly overcomes the wound. The parenthetical verse says that exertion causes swelling in a wound; night waking causes that swelling together with redness; daytime sleep causes those two together with pain; and sexual intercourse causes those three together with death. A patient who follows this regimen becomes comfortable and attains long life, in accordance with Dhanvantari's statement.
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yathōktāhārācārānuvartinō vraṇitasya phalōpadarśanaparaṁ ślōkadvayamāha- divētyādi| nivātagr̥hagōcara iti vātarahitāgāraviṣayaḥ, tatsthāyītyarthaḥ| ēvamanēna prakārēṇa vr̥ttaḥ prāptaḥ samyagācāra āhārō vihāraśca yēna; athavā, ēvamanēna prakārēṇa vr̥ttasya samācāraḥ samācaraṇaṁ vyavaharaṇaṁ yasya sa ēvaṁvr̥ttasamācāraḥ| sampadyatē sukhīti sukhībhavatītyarthaḥ| yathēti satyam| kaścidācāryastvanayōḥ ślōkayōrmadhyē'muṁ ślōkaṁ paṭhati- “vraṇē śvayathurāyāsāt sa ca rāgaśca jāgarāt| tau ca ruka ca divāsvāpāttāśca mr̥tyuśca maithunāt”- iti| vyākhyānayati ca- sa ca śvayathuḥ rāgaśca raktatā ca jāgarādrātrijāgarādbhavataḥ, tau cēti śvayathurāgau ruk vyathā ca divāsvapnādbhavanti, tā iti śvayathurāgarujō mr̥tyuśca maithunāt sambhavantītyarthaḥ| śrīgayadāsācāyaprabhr̥tayastu dvāvēva ślōkau manyantē| imaṁ ca kasmiṁścit pustakē pramādapaṭhitaṁ dr̥ṣṭvā kaścidēvāvicitapāṭhavyākhyātā vyākhyānayati| asmiṁścāṅgīkriyamāṇē nirṇītapāṭhavyākhyātr̥bhiḥ śrīgayadāsaprabhr̥tibhiḥ saha virōdhaḥ syāt, tasmādayaṁ na paṭhanīya iti||35-37||
Meaning of the commentary
The two accepted verses state the result for a wounded patient who follows the prescribed diet and conduct. A windless dwelling is a house protected from wind. The compound describing conduct can mean one whose diet and activities follow this prescribed manner, or one whose behaviour conforms to a life regulated in this way. 'According to Dhanvantari's statement' affirms its truth. The commentary then discusses the intervening parenthetical verse as a disputed reading. One teacher reads it and explains that exertion produces swelling; night waking produces that swelling and redness; daytime sleep produces swelling, redness and pain; and sexual intercourse produces those conditions and death. Shri Gayadasa and others accept only the two surrounding verses. The commentary says the intervening verse was mistakenly found in one manuscript and explained without textual examination; accepting it would conflict with authorities who established the text, so it should not be read.