अथातोऽमानुषोपसर्गप्रतिषेधमध्यायं व्याख्यास्यामः ||१||
यथोवाच भगवान् धन्वन्तरिः ||२||
Meaning of the śloka
Now, therefore, we shall explain the chapter on the treatment (pratiṣedha) of amānuṣopasarga (afflictions by non-human beings). Thus spoke Lord Dhanvantari.
The commentary says that, because Kāyacikitsā is now nearly complete, the author begins the treatment of diseases caused by non-human beings (bhūtavidyā), and the reason is shown in the chapter on injury, where a wounded person washing improperly after urinating little by little is exposed to such afflictions. Amānuṣa means the grahas (seizers) such as gods; upasarga is affliction; pratiṣedha is treatment. Others read 'amānuṣābādha', meaning trouble from non-human beings (bhūtas).
Key terms
amānuṣopasarga
Affliction attributed to non-human beings in the classical framework.
graha
A seizing being, a seizer or influence in the classical framework.
bhūtavidyā
The classical branch dealing with afflictions attributed to beings.
The commentary says the night-walkers here are the grahas of the gods and others, since they roam at night and eat blood and the like. What is said in the chapter on care of the wounded about 'rākṣasas' is elaborated to explain the special nature of such beings. 'Before' means in the Dvivraṇīya chapter. Others say niśācara means rākṣasas specifically.
Key terms
niśācara
Night-walker; a class of being in the classical framework.
The commentary gives the general sign of possession. Guhya is hidden; anāgata is future; anavasthā is restlessness; asahiṣṇutā is irritability. Superhuman action means giving boons and the like, or leaping and jumping per others; that is, what humans cannot do.
The commentary says the beings afflict those who have left proper conduct, by eating forbidden things, going where they should not, and doing harm; the wounded, and also the unwounded who lack cleanliness. 'Sport of harming' means play in killing; 'honour' means worship. Others explain vihāra as pleasure in harming.
The commentary says the grahas are countless and their chief lords eight: gods, daityas and others. Some read 'divided into eight by the lords of the grahas, appearing by different signs'.
The gods, their enemy hosts, gandharvas, yakṣas, pitṛs, serpents, rākṣasas and the piśāca class: this eightfold company of grahas is called by that name.
The commentary explains the eight. Devas are the shining ones; their enemies are the daitya hosts; gandharvas are the gods' singers; yakṣas are Kubera's kind; pitṛs are ancestral beings; bhujaṅgas are serpent beings like Vāsuki; rākṣasas are man-eating beings; piśācas are flesh-eating beings.
A person who is contented, clean, fond of pleasant scents and garlands, alert, truthful and refined in speech, radiant, steady-eyed, a giver of boons, and devoted to Brahmins, is 'god-seized'.
The commentary describes the possession by the gods. The person is clean, likes fragrances such as saffron and sandal, and garlands; some read 'with unharmed fragrances and garlands'. Speech is truthful and refined; steady-eyed means not blinking.
संस्वेदी द्विजगुरुदेवदोषवक्ता जिह्माक्षो विगतभयो विमार्गदृष्टिः |
सन्तुष्टो भवति न चान्नपानजातैर्दुष्टात्मा भवति च देवशत्रुजुष्टः ||९||
Meaning of the śloka
One who sweats, speaks ill of Brahmins, teachers and gods, has a squint, is fearless, has a wrong outlook, and is never satisfied with food and drink, and is evil-natured, is seized by the enemies of the gods.
The commentary describes possession by the daityas. Saṃsvedī is sweating; jihmākṣa is with crooked eyes; vimārgadṛṣṭi is a wrong view, i.e. a non-believer; never satisfied with food and drink; duṣṭātman is evil-natured.
A cheerful man, who frequents sandbanks and groves, of good conduct, fond of songs, scents and garlands, who dances, laughs gracefully and softly, is troubled by a gandharva.
The commentary describes gandharva possession. The man likes playing in river sandbanks and grove interiors, is of good conduct, and likes songs, scents and garlands; he dances gracefully and laughs a little.
ताम्राक्षः प्रियतनुरक्तवस्त्रधारी गम्भीरो द्रुतमतिरल्पवाक् सहिष्णुः |
तेजस्वी वदति च किं ददामि कस्मै यो यक्षग्रहपरिपीडितो मनुष्यः ||११||
Meaning of the śloka
One with copper-red eyes, wearing fine red clothes, grave, quick in mind, of few words, patient, radiant, saying 'what shall I give and to whom?' is a man afflicted by a yakṣa.
The commentary describes yakṣa possession. Copper-red eyes means red eyes; fond of fine red garments; grave means of great inner strength; quick-minded means agitated in mind; few words; patient means endowed with forbearance.
One who offers rice-balls to the departed on beds of grass, gives water with his garment worn the reverse way, calm, longing for meat and for sesame-jaggery-pāyasa, and eating them, is overcome by a pitṛ-graha.
The commentary describes possession by ancestors. 'The departed' means the dead; darbha beds; rice-balls are food balls; 'water' is offered with the right hand in the reverse (apasavya) way; pāyasa is rice cooked in milk; 'eating them' means eating sesame and the like.
One who sometimes crawls on the ground like a snake, licks the corners of his mouth with the tongue, is sleepy and longs for jaggery, honey, milk and pāyasa, is to be known as seized by a serpent.
The commentary describes serpent possession. He moves on the ground on his chest like a snake; 'corners of the lips' are licked; 'like a snake' attaches also to licking; some read 'continuously' for 'likewise'.
One who craves meat, blood and various liquors, is shameless, extremely cruel, very brave, quick to anger, of great strength, wanders at night and hates cleanliness, is seized by a rākṣasa.
The commentary describes rākṣasa possession. Various liquors are those such as mādhvīka; lipsu means desiring to taste; śaucadviṣ means hating cleanliness, i.e. unclean.
One who is dishevelled, thin, harsh, prattling long, foul-smelling, very unclean, very restless, eating much, frequenting lonely places, cold water and the night, agitated, wandering and weeping, is seized by a piśāca.
The commentary describes piśāca possession. Uddhasta means of disturbing appearance; paruṣa means harsh; 'prattling long' means talking a long while; ati-lola means very restless (some read 'atilolu' as greedy for food); 'eating much'; lonely place, cold water and night; vyāvigna means agitated (some read 'vyāceṣṭa', meaning wandering in contrary ways).
स्थूलाक्षस्त्वरितगतिः स्वफेनलेही निद्रालुः पतति च कम्पते च योऽति |
यश्चाद्रिद्विरदनगादिविच्युतः सन् संसृष्टो न भवति वार्धकेन जुष्टः ||१६||
Meaning of the śloka
One with prominent eyes, hurried gait, licking his own froth, sleepy, who falls and trembles greatly, and one who, having fallen from a mountain, elephant, tree and the like, is (then) seized, is not (cured, i.e. does not survive); (also) one seized by an old one (vārdhaka).
The commentary gives the incurable signs. 'Licking his own froth' shows froth at the mouth. One who is seized after falling from a mountain, elephant, tree or the like, or into a pit or river bank, also perishes. 'Seized by vārdhaka' means possessed by the state of age; others read 'vardhaka' (a cutter or harmer) and explain it as seized by a harming graha.
God-grahas enter on the full moon, asuras at the two twilights, gandharvas mostly on the eighth day, yakṣas on the first day; pitṛs at the waning of the dark fortnight, serpents on the fifth, rākṣasas at night, and piśācas on the fourteenth.
The commentary gives the times of seizure. 'Asuras' means asura-grahas; the word 'also' after 'twilights' fills the metre. 'Mostly on the eighth' also allows gandharvas at twilight. The waning of the dark fortnight is the new-moon day; 'on the fifth' also allows the dark-fortnight waning. Uragas are serpent grahas.
दर्पणादीन् यथा छाया शीतोष्णं प्राणिनो यथा |
स्वमणिं भास्करस्योस्रा यथा देहं च देहधृक् |
विशन्ति च न दृश्यन्ते ग्रहास्तद्वच्छरीरिणम् ||१९||
Meaning of the śloka
As a reflection enters a mirror and the like, as heat and cold enter living beings, as the sun's rays enter a sun-stone, and as the soul enters the body, so the grahas enter the embodied, and are not seen.
The commentary answers why grahas entering the body are not seen. The four comparisons (reflection, heat and cold, sunlight in a sunstone, the soul in the body) show that they, by the causes described, first disturb the body, enter, and reveal themselves by signs. 'Soul' here is the bearer of the body; others take it as the mind. An objection: beings enter the body, not the embodied; the answer is that 'embodied' means the body, by figure of speech.
Severe austerities, likewise gifts, vows, dharma, restraints and truth; and eight qualities are ever in them, singly or all together, according to their power.
The commentary says this shows the grahas are endowed with intense austerity, restraint and power. Tapas is fasting and the like; vratas are food and other observances by the rules of the text; dharma is good conduct of body, speech and mind. The eight qualities are aṇimā, laghimā, mahimā, garimā, prāpti, prākāmya, īśitva and vaśitva; others give eight lordly powers: entry into minds, knowledge, action by will, sight, hearing, memory, beauty and invisibility at will. These qualities are constant, not occasional; singly or in twos, threes and fours, or all together; all together in the god-grahas, in parts in the asuras and others.
न ते मनुष्यैः सह संविशन्ति न वा मनुष्यान् क्वचिदाविशन्ति |
ये त्वाविशन्तीति वदन्ति मोहात्ते भूतविद्याविषयादपोह्याः ||२१||
Meaning of the śloka
They (the god-beings) do not dwell together with humans, nor do they ever enter humans. Those who, out of delusion, say that they enter, are to be set aside from the sphere of bhūtavidyā.
The commentary says that since the god-grahas are endowed with austerity and restraint, they do not enter an impure body in any way. Those physicians who, through ignorance, say that they enter are to be removed or discarded from the field of bhūtavidyā. Others read 'apetāḥ' (departed), meaning that such physicians stand outside the knowledge of grahas.
Key terms
bhūtavidyā
The classical branch of afflictions attributed to beings.
The attendants of those grahas, numbering crores, thousands, myriads and padmas, who feed on blood, fat and flesh, are terrible and roam at night, enter him.
The commentary asks who then seizes. The attendants, servants of the gods and others, are counted in a koṭi of hundred-lakhs, thousands and myriads, with a padma (fourteen-figure number); although earlier 'countless' was said, the numbers are given here to show the sameness of the grahas among themselves. Subhīmā means extremely fearsome; niśāvihāra means roaming at night.
The commentary says that the attendants imitate their masters. Among the attendants, those who belong to a certain group of gods take on the signs of that group, by association with the nature of those gods.
The commentary says the attendants that are pure are called god-grahas, and are honoured as gods. Others explain: they take the form of the gods; the unclean ones, blinded by delusion, are impure, and therefore seize; the obeisance and worship they receive are because they bear the marks of gods.
The nature, conduct and behaviour follow their lords; this is the order among the gods and the rest. The daughters of Nirṛti: their offspring is said to be the source (of these).
The commentary says the attendants take on their masters' nature and conduct in the order already described. An objection: if the attendants are clean through association with gods, why do they eat flesh and the like? The answer: Nirṛti, the grandfather of the rākṣasas, had daughters; their offspring is the host of attendants of the gods and others; so they do not give up their inborn nature. Kārttikakuṇḍa does not read the verse 'devagrahā iti punaḥ procyante', since its meaning follows from their bearing the marks.
Key terms
nirṛti
A being of dissolution, ancestor of rākṣasas in this framework.
prasava
Offspring, origin.
Adhikarana ੨੪ (੨੬) · Śloka ੨੬
ਸਤ੍ਯਤ੍ਵਾਦਪਵਤ੍ਤੇਸੁ ਵਤ੍ਤਿਸ੍ਤੇਸਾਂ ਗਣੈਃ ਕਤਾ |੨੬|
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सत्यत्वादपवृत्तेषु वृत्तिस्तेषां गणैः कृता |२६|
Meaning of the śloka
Because of truthfulness, (their) livelihood is made by their hosts among those who have turned away (from righteous conduct).
The commentary says their sustenance is provided by the host of grahas among those who act contrary to the prescribed practices; satyatva means observance of rules of the text; apavṛtta means those devoted to contrary conduct. Some read 'by the grahas' for 'by the hosts'.
The commentary explains why the grahas are called bhūtas: the beings who delight in harming (killing as sport) and take a divine form were given the name bhūta.
The commentary gives the treatment. 'Well composed' means very attentive, protecting himself. Japas are recitations beginning with the syllable Oṃ, such as the Gāyatrī, in the counts of a thousand, a hundred thousand or ten million. This is treatment by recourse to the divine (daivavyapāśraya).
The commentary gives the general treatment for all grahas. Red scents and garlands are saffron and red oleander; seeds are mustard and barley; foods are laddūs, phenaka cakes and jaggery preparations.
The commentary gives the special regimen: whatever clothes and other things are liked by each of the god-attendants are given to them; their likes are learned from the signs described earlier (contentment, fondness for scents and garlands, and so on). Some read 'clothes, liquor, meat, milk'.
For a god-graha, in the temple, having made a fire offering, one should offer a bali (food offering) consisting of kuśa grass, svastika, cakes, ghṛta, umbrella and pāyasa.
The commentary explains the offering for god-grahas. It is made in a temple; kuśa is darbha grass; svastika is a special offering of barley flour, broad at the bottom, sharp at the top, with three ring marks in the middle; pūpa is a cake; ājya is ghṛta; the bali is prepared from these.
Key terms
bali
Ritual food offering.
svastika
A specific shaped offering of flour.
Adhikarana ੩੨ (੩੩) · Śloka ੩੩
ਅਸੁਰਾਯ ਯਥਾਕਾਲਂ ਵਿਦਧ੍ਯਾਚ੍ਚਤ੍ਵਰਾਦਿਸੁ ||੩੩||
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असुराय यथाकालं विदध्याच्चत्वरादिषु ||३३||
Meaning of the śloka
For an asura, at the proper time (twilight), one should offer at crossroads and similar places.
The commentary says water is drinking water; jāṅgala is meat, mentioned separately for special selection; some read 'madya, meat and water-lily filled'. Gandharvas are fond of flowers, so lotuses and lilies are offered.
The commentary says kulmāṣas are barley-flour cakes such as those named śṛṅgāṭaka; asṛk is blood; 'and the like' includes foods; atimuktaka is the mādhavī creeper; the flowers are lotuses and lilies. Such a bali is offered in a pleasing house to the yakṣa.
Key terms
kulmāṣa
A barley-flour steamed preparation.
asṛk
Blood.
Adhikarana ੩੫ (੩੫) · Śloka ੩੫
ਨਦ੍ਯਾਂ ਪਿਤਗ੍ਰਹਾਯੇਸ੍ਟਂ ਕੁਸ਼ਾਸ੍ਤਰਣਭੂਸਿਤਮ੍ ||੩੫||
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नद्यां पितृग्रहायेष्टं कुशास्तरणभूषितम् ||३५||
Meaning of the śloka
In a river, for the pitṛ-graha, the desired bali adorned with a spread of kuśa grass.
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ਨਦ੍ਯਾਮਿਤ੍ਯਾਦਿ| ਇਸ੍ਟਂ ਬਲਿਂ ਤਿਲਗੁਡਪਾਯਸਾਦਿਕਮ੍||੩੫||
Meaning of the commentary
The commentary says the desired bali is of sesame, jaggery, pāyasa and the like.
Key terms
pitṛgraha bali (pitṛgrahāyeṣṭaṃ)
Offering to the ancestral graha.
Adhikarana ੩੬ (੩੬) · Śloka ੩੬
ਤਤ੍ਰੈਵੋਪਹਰੇਚ੍ਚਾਪਿ ਨਾਗਾਯ ਵਿਵਿਧਂ ਬਲਿਮ੍ |੩੬|
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तत्रैवोपहरेच्चापि नागाय विविधं बलिम् |३६|
Meaning of the śloka
There too, various offerings should be made for the nāga (serpent).
The commentary says 'he should offer a bali' is joined here; the offerings are of many kinds, made with flesh, blood and liquors. 'Places' is understood after 'fearful and dense'.
Key terms
rākṣasabali (rākṣasasya balim)
Offering to the rākṣasa.
Adhikarana ੩੮ (੩੭) · Śloka ੩੭
ਸ਼ੂਨ੍ਯਾਗਾਰੇ ਪਿਸ਼ਾਚਸ੍ਯ ਤੀਵ੍ਰਂ ਬਲਿਮੁਪਾਹਰੇਤ੍ |੩੭|
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शून्यागारे पिशाचस्य तीव्रं बलिमुपाहरेत् |३७|
Meaning of the śloka
In an empty house, for the piśāca, one should offer a fierce (tīvra) bali.
अजर्क्षचर्मरोमाणि शल्यकोलूकयोस्तथा ||३८||
हिङ्गु मूत्रं च बस्तस्य धूममस्य प्रयोजयेत् |
एतेन शाम्यति क्षिप्रं बलवानपि यो ग्रहः ||३९||
Meaning of the śloka
Hair of a goat, bear (ṛkṣa) and skin, and quills of the porcupine and owl, hiṅgu and goat's urine: one should use their smoke; by this even a strong graha is quickly pacified.
Gajāhvā (gajapippalī), pippalī-root, vyoṣa, āmalaka and mustard, ground with the bile of monitor lizard, mongoose, cat and ṛṣya, should be applied by one who knows the yogas as nasal drops, anointing and washes.
The commentary says gajāhvā is gajapippalī; mārjāra is the cat; ṛṣya is the blue antelope; 'bile' attaches to each of the animals. Some read 'fish' for ṛṣya, which the commentary rejects because the oldest manuscripts read ṛṣya. Since washes cannot be made with ground bile, a little water is added for mixing. Some read 'in nasal and eye-applying yogas'.
The dung of donkey, horse, mule, owl, camel, dog and jackal, and of vultures, crows and boar, should be ground with goat's urine; oil cooked with that is beneficial as before.
The commentary says the dung of these animals is ground with goat's urine; the paste is used to cook oil, which is used, as before, for nasal drops, anointing and washes. Kharaḥ is the donkey; ashvatara is the mule; karabha is the camel; śvā is the dog.
Śirīṣa seeds, garlic, dry ginger, mustard, vacā, mañjiṣṭhā, haridrā and kṛṣṇā, ground with goat's urine, made into wicks and dried in shade, with bile, are an eye-salve.
The commentary says siddhārthaka is white mustard; kṛṣṇā is pippalī; 'with bile' means with cow's bile by the principle of the chief formulation, though others take the bile of monitor lizard or another animal as heard. The wicks are made from the ground paste, dried in shade with the bile, and used as eye applications.
सैन्धवं कटुकां हिङ्गं वयःस्थां च वचामपि |
बस्तमूत्रेण सम्पिष्टं मत्स्यपित्तेन पूर्ववत् ||४५||
ये ये ग्रहा न सिध्यन्ति सर्वेषां नयनाञ्जनम् |४६|
Meaning of the śloka
Rock salt, kaṭukā, hiṅgu, vayaḥsthā (guḍūcī) and vacā, ground with goat's urine or with fish bile as before, is an eye-salve for all grahas that are not subdued.
The commentary says vayaḥsthā is guḍūcī; 'or' is understood before 'with goat's urine'; so it may be ground with goat's urine or with fish bile; as before, shade-dried, and used as eye applications.
पुराणसर्पिर्लशुनं हिङ्ग सिद्धार्थकं वचा ||४६||
गोलोमी चाजलोमी च भूतकेशी जटा तथा |
कुक्कुटा सर्पगन्धा च तथा काणविकाणिके ||४७||
वज्रप्रोक्ता वयःस्था च शृङ्गी मोहनवल्लिका |
अर्कमूलं त्रिकटुकं लता स्रोतोजमञ्जनम् ||४८||
नैपाली हरितालं च रक्षोघ्ना ये च कीर्तिताः |
सिंहव्याघ्रर्क्षमार्जारद्वीपिवाजिगवां तथा ||४९||
श्वाविच्छल्यकगोधानामुष्ट्रस्य नकुलस्य च |
विट्त्वग्रोमवसामूत्ररक्तपित्तनखादयः ||५०||
अस्मिन् वर्गे भिषक् कुर्यात्तैलानि च घृतानि च |
पानाभ्यञ्जननस्येषु तानि योज्यानि जानता ||५१||
अवपीडेऽञ्जने चैव विदध्याद्गुटिकीकृतम् |
विदधीत परीषेके क्वथितं, चूर्णितं तथा ||५२||
उद्धूलने, श्लक्ष्णपिष्टं प्रदेहे चावचारयेत् |
एष सर्वविकारांस्तु मानसानपराजितः ||५३||
हन्यादल्पेन कालेन स्नेहादिरपि च क्रमः |५४|
Meaning of the śloka
A long list of drugs and animal substances is given (old ghṛta, garlic, hiṅgu, mustard, vacā, golomī, ajalomī, bhūtakeśī, jaṭā, kukkuṭā, sarpagandhā, kāṇavikāṇikā, vajra, vayaḥsthā, śṛṅgī, mohanavallikā, arka root, trikaṭu, latā, srotoñjana, manaḥśilā, haritāla, the drugs named rakṣoghna, and the hide, hair, fat, urine, blood, bile and nails of lion, tiger, bear, cat, panther, horse, cow, porcupine, monitor lizard, camel and mongoose, and their dung). From this group the physician should make oils and ghṛtas and give them for drinking, anointing, nasal drops and the like; as pills for avapīḍa and eye-salve; as decoctions for washes; as powders for dusting; as fine pastes for applications. This group, the 'Aparājita', unconquered by any, destroys all mental disorders in a short time; and the order beginning with oleation is also to be done.
The commentary explains the drugs. Lashuna is garlic; siddhārthaka is white mustard; golomī is dūrvā; ajalomī is white dūrvā; bhūtakeśī is māṃsī; jaṭā is gandhamāṃsī; kukkuṭā is kukkuṭaśimbī; sarpagandhā is a monsoon umbrella-shaped plant; kāṇavikāṇikā are kākolī and kṣīrakākolī; vajra-proktā is vajrakanda or snuhī; vayaḥsthā is guḍūcī; śṛṅgī is karkaṭaśṛṅgī; mohanavallikā is vaṭapatrikā; latā is priyaṅgu; srotoñjana is a collyrium from the Parṇasā or Sindhu river, described in a quoted line as anthill-crested, blue-lotus coloured; naipālī is manaḥśilā; 'rakṣoghna' drugs are the white mustards, or rudrākṣa, or guggulu and similar per others. Ṛkṣa is bear; dvīpin is citraka (sic), leopard; vājin is horse; śvāvit is the porcupine; viṭ is stool. The group is used as a group even when not all items are present. Avapīḍa is a nasal method; guṭikīkṛta means made into wicks. This group is called Aparājita (unconquered) and destroys all mental disorders including insanity from grahas in a short time; some read 'aparājitān' meaning disorders unconquered by other methods. Besides it, oleation and the like — sweating, emesis, purgation — are also done.
Key terms
aparājita gaṇa (aparājita)
A named unconquered group of drugs and animal substances.
manaḥśilā (naipālī)
Realgar (arsenic sulphide).
haritāla
Orpiment (arsenic sulphide).
unmāda (mānasān vikārān)
Mental disorders, insanity.
Adhikarana ੪੭ (੫੪) · Śloka ੫੪
ਨ ਚਾਚੌਕ੍ਸਂ ਪ੍ਰਯੁਞ੍ਜੀਤ ਪ੍ਰਯੋਗਂ ਦੇਵਤਾਗ੍ਰਹੇ ||੫੪||
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न चाचौक्षं प्रयुञ्जीत प्रयोगं देवताग्रहे ||५४||
Meaning of the śloka
One should not use an unclean (or impure) procedure in the case of a god-graha.
The commentary says acaukṣa means impure; no impure procedure is used on a god-graha (grahas of gods and the like). Some read 'ayuktam' (improper) for 'acaukṣam'.
Key terms
acaukṣa (acaukṣam)
Impure, unclean.
devatāgraha
Seizure attributed to a god.
Adhikarana ੪੮ (੫੫) · Śloka ੫੫
ਤੇ ਪਿਸ਼ਾਚਾਦਨ੍ਯਤ੍ਰ ਪ੍ਰਤਿਕੂਲਂ ਨ ਚਾਚਰੇਤ੍ |੫੫|
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ऋते पिशाचादन्यत्र प्रतिकूलं न चाचरेत् |५५|
Meaning of the śloka
Except in the case of piśāca, one should not do what is contrary (to them).
The commentary says that since the general statement would forbid this for all grahas, an exception is made: except for the piśāca-graha, in other grahas the adverse (unclean) treatment is forbidden. So in a piśāca seizure, an impure or adverse procedure is proper.
The commentary says that if the god-grahas are subjected to improper treatment, they surely become angry and destroy both the physician and the patient, being of great might.
Key terms
mahaujas (mahaujasaḥ)
Of great power.
Adhikarana ੫੦ (੫੬) · Śloka ੫੬
ਹਿਤਾਹਿਤੀਯੇ ਯਚ੍ਚੋਕ੍ਤਂ ਨਿਤ੍ਯਮੇਵ ਸਮਾਚਰੇਤ੍ |੫੬|
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हिताहितीये यच्चोक्तं नित्यमेव समाचरेत् |५६|
Meaning of the śloka
What has been said in the chapter on wholesome and unwholesome food, one should always follow.
The commentary says what was stated (red śāli rice and the like) is always to be followed. Some read 'the wholesome and the unwholesome' and explain: the wholesome regimen stated in the wound-care chapter and in the food chapter is to be always followed, and the unwholesome avoided.
The commentary says that by following the wholesome and avoiding the unwholesome, the patient will attain success, meaning release from the graha, and the physician will gain great fame. Kārttikakuṇḍa does not read this verse.
इति सुश्रुतसंहितायामुत्तरतन्त्रान्तर्गते भूतविद्यातन्त्रेऽमानुषोपसर्गप्रतिषेधो नाम (प्रथमोऽध्यायः, आदितः) षष्टितमोऽध्यायः ||६०||
Meaning of the śloka
Thus ends the sixtieth chapter (the first from the beginning of this section, Bhūtavidyā-tantra), named Amānuṣopasargapratiṣedha, in the Uttaratantra of the Suśruta Saṃhitā.
Thus ends the sixtieth chapter, named Amānuṣopasargapratiṣedha, in the Uttaratantra, in the Suśruta commentary called Nibandhasaṅgraha composed by Śrī Ḍalhaṇa.
Key terms
amānuṣopasargapratiṣedha
The chapter on measures against afflictions attributed to non-human beings.