अथातो मूर्च्छाप्रतिषेधं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२||
Meaning of the śloka
Now, therefore, we shall explain the treatment (pratiṣedha) of mūrcchā. Thus spoke Lord Dhanvantari.
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अथात इत्यादि||१-२||
Meaning of the commentary
The commentary says only 'atha ataḥ' and so on; these opening words are to be understood as before.
Key terms
क्षीणस्य बहुदोषस्य विरुद्धाहारसेविनः | वेगाघातादभीघाताद्धीनसत्त्वस्य वा पुनः ||३|| करणायतनेषूग्रा बाह्येष्वाभ्यन्तरेषु च | निविशन्ते यदा दोषास्तदा मूर्च्छन्ति मानवाः ||४|| हृत्पीडा जृम्भणं ग्लानिः सञ्ज्ञानाशो बलस्य च | सर्वासां पूर्वरूपाणि, यथास्वं ता विभावयेत् ||५||
Meaning of the śloka
In a person who is depleted, has many doṣas, eats incompatible food, has suppressed urges or suffered a blow, or has little sattva (mental strength), when fierce doṣas lodge in the external and internal seats of the senses (karaṇāyatana), people faint. Pain in the heart, yawning, fatigue, loss of consciousness and of strength are the premonitory signs of all (the kinds of mūrcchā); one should recognise them according to each.
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इदानीं दोषजमूर्च्छाया हेतुसम्प्राप्ती आह- क्षीणस्येत्यादि| एवम्भूतस्य पुरुषस्य वेगाघातादिभिर्हेतुभिरुग्रा दोषा यदा बाह्याभ्यन्तरेषु करणायतनेषु निविशन्ते तदा मानवा मूर्च्छन्तीति पिण्डार्थः| हीनसत्त्वस्य अल्पसत्त्वस्य| करणायतनेषु बुद्धीन्द्रियकर्मेन्द्रियमनोबुद्ध्यहङ्कारस्थानेषु| उग्रा अतिप्रवृद्धाः प्रसृताश्च| बाह्येष्वाभ्यन्तरेषु चेति बाह्यकरणायतनानि कर्मेन्द्रियाणि, आभ्यन्तरकरणायतनानि मनोबुद्ध्यहङ्कारस्थानानि| आभ्यन्तरकरणायतनस्य हृदयस्यैकत्वात् कथं बहुवचनं? सत्यं, अन्तःसञ्ज्ञावहनाडीनामप्यन्तःकरणायतनत्वेनाभिमतत्वात्| निविशन्ते अवतिष्ठन्ते| अपरे करणायतनशब्देनैव करणानि कथयन्ति, उपचारात्| तेन बाह्याभ्यन्तरेषु करणेषु यदा दोषा निविशन्ते तदा मानवा मूर्च्छन्तीत्यर्थः| अन्ये त्वन्यथा व्याख्यानयन्ति- करणायतनेषु यदा दोषा निविशन्ते तथा बाह्याभ्यनरेषु करणेषु निविशन्ते तदा मानवा मूर्च्छन्तीति||३-५||
Meaning of the commentary
The commentary gives cause and pathogenesis of doṣa-caused mūrcchā. Karaṇāyatana means the seats of the sense-organs, action-organs, mind, intellect and ego. 'External' seats are the action-organs; 'internal' are the mind, intellect and ego. An objection: the heart is one, so why plural? Answer: the channels carrying inner consciousness are also counted as internal seats. 'Lodge' means settle. Others say karaṇāyatana means the karaṇas (instruments) themselves by figurative use, so doṣas settling in the external and internal instruments cause fainting. Still others explain it differently, that doṣas lodge in the seats and also in the external and internal instruments. The cause runs from depletion to blow; the pathogenesis begins with the lodging of doṣas.
Key terms
सञ्ज्ञावहासु नाडीषु पिहितास्वनिलादिभिः | तमोऽभ्युपैति सहसा सुखदुःखव्यपोहकृत् ||६|| सुखदुःखव्यपोहाच्च नरः पतति काष्ठवत् | मोहो मूर्च्छेति तां प्राहुः... |७|
Meaning of the śloka
When the channels that carry consciousness are blocked by vāta and the other doṣas, darkness suddenly overtakes, taking away pleasure and pain; and, from the removal of pleasure and pain, the person falls down like a log. They call this delusion (moha) mūrcchā... (the verse is cut off).
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यया प्रक्रियया मानवो मूर्च्छति तामाह- सञ्ज्ञेत्यादि| सुखदुःखव्यपोहकृत् सुखदुःखनाशकृत्, सुखदुःखनाशश्च सञ्ज्ञानाशात्; सञ्ज्ञानाशस्तु सञ्ज्ञावहनाडीपिधानात्| अन्ये सुखदुःखे सत्त्वरजसी, तयोर्व्यपोहो नाशस्तं करोतीति व्याख्यानयन्ति||६||-
Meaning of the commentary
The commentary explains the process by which a person faints. Removal of pleasure and pain follows loss of awareness, which results from blockage of the consciousness-carrying channels. Others explain 'pleasure and pain' as sattva and rajas, with the removal meaning their loss, the state being dominated by tamas.
Key terms
... षड्विधा सा प्रकीर्तिता ||७|| वातादिभिः शोणितेन मद्येन च विषेण च | षट्स्वप्येतासु पित्तं हि प्रभुत्वेनावतिष्ठते ||८||
Meaning of the śloka
... it is described as sixfold: by vāta and the other doṣas, by blood, by wine, and by poison. In all six, pitta stays as the dominating factor.
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सङ्ख्यामाह- षड्विधेत्यादि| ये तन्त्रान्तरीया वातादिभिः शोणितेन च चतुर्विधां मूर्च्छामिच्छन्ति तेषामयमाशयः- मद्यविषयोस्त्वनन्तरोक्तपाण्डुरोगवत् पृथगुपादानं, तेन स्वमते षड्विधैव मूर्च्छा| सर्वास्वपि मुर्च्छासु पित्तं कर्तृत्वेन प्रधानमित्याह- षट्स्वित्यादि| प्रभुत्वेनावतिष्ठते इतरदोषावाक्रम्य वर्तत इत्यर्थः| वेगाघातादिः हेतुः; करणायतनेष्वित्यादिः सम्प्रप्तिः||७-८||
Meaning of the commentary
The commentary states the number. Those in another tantra who accept four kinds (by the doṣas and blood) hold that wine and poison are stated separately, like pāṇḍuroga described after; so in this text there are six kinds. In all types pitta is the chief agent, prevailing over the other doṣas. The cause runs from suppression of urges; the pathogenesis begins with the seats of the senses.
Key terms
अपस्मारोक्तलिङ्गानि तासामुक्तानि तत्त्वतः |९|
Meaning of the śloka
Their signs are stated in truth as those told in apasmāra (epileptic-type seizure disorder).
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वातादिजानां तिसृणां लिङ्गमपस्मारोक्तलिङ्गातिदेशेनाह- अपस्मारेत्यादि| अपस्मारोक्तलिङ्गानि यथास्वं तासां जानीयादित्यर्थः| केचित् ‘अपस्मारोक्तलिङ्गानि’ इत्यत्र ‘अपस्मारेण लिङ्गानि’ इति पठित्वा व्याख्यानयन्ति- दन्तनखखादनाक्षिवैकृतलालास्रावादिरहितान्यपस्मारेण तुल्यानि लक्षणानि यथास्वमुपलक्षयेदित्यर्थः| तथा च तन्त्रान्तरं,- “सर्वाकृतिः सन्निपातादपस्मार इवागतः| स जन्तुं पातयत्याशु विना बीभत्सचेष्टितैः”- इति|९|-
Meaning of the commentary
The commentary extends the signs for the three types from vāta and the others: each should know the signs as stated for apasmāra, according to its own kind. Some read 'apasmāreṇa liṅgāni' and explain: the signs are like those of apasmāra but without biting the teeth and nails, distorted eyes and drooling. It quotes another tantra: 'from sannipāta, of all forms, he falls suddenly as if in apasmāra; but he throws a person down quickly without disgusting movements'.
Key terms
पृथिव्यम्भस्तमोरूपं रक्तगन्धश्च तन्मयः ||९|| तस्माद्रक्तस्य गन्धेन मूर्च्छन्ति भुवि मानवाः |१०|
Meaning of the śloka
Earth and water are of the nature of tamas, and the smell of blood is made of them. Therefore people faint on the ground from the smell of blood.
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वातजादीनां तिसृणां लिङ्गान्यतिदिश्य रक्तजायाः सम्प्राप्तिं लक्षणं चाह- पृथिवीत्यादि| पृथ्वी अम्भश्च द्वयमपि तमोरूपं तमोबहुलं; तथा चोक्तं पुरा- ‘तमोबहुला पृथिवी, सत्त्वतमोबहुला आपः’ इति, रक्तगन्धश्च तन्मय इति पृथिव्यम्भःसमुद्भवः; पाञ्चभौतिकेऽपि रक्ते पृथिव्यम्भसोः प्राधान्यात्| मूर्च्छन्ति भुवि मानवा इत्येतेन गन्धस्य तमोबहुलत्वमुक्तम्| ननु, गन्धः पार्थिवस्तत्कथं पृथिव्यम्भःसमुद्भव इत्युच्यते? सत्यं, परस्परोपकार्यत्वात् | मूर्च्छन्ति भुवि मानवा इति ये मानवा पृथिवीगुणबहुलास्तामसा इत्यर्थः| ननु, यदि रक्तगन्धो मूर्च्छाजनकः, तर्हि किमिति सर्वेषामेव न मूर्च्छामुत्पादयति? सत्यं, ये हीनसत्त्वास्तेषां मूर्च्छामुत्पादयति न सर्वेषाम्| अपरे ‘रक्तगन्धश्च तन्मय’ इत्यन्यथा व्याचक्षते, तद्यथा- तन्मयः पृथिव्यम्भोमयः; अत्र यथासम्भवं व्याख्यानं; तेन रक्तमम्भोमयं, द्रवत्वात्; गन्धश्च पृथिवीमयः, पार्थिवत्वाद्गन्धस्य; तेन तमोभूयिष्ठायाः पृथिव्याः सकाशाद्गन्धस्य जातत्वाद्गन्धोऽपि तमोबहुल एव, कारणानुरूपत्वात् कार्यस्य; शेषं समम्| अन्ये तु ‘पृथिव्यम्भस्तमोरूपं रक्तं गन्धश्च तन्मय’ इति पठन्ति; पृथिवी चाम्भश्च पृथिव्यम्भसी, तयोः सम्बन्धि यत्तमः, तद्रूपं तद्बहुलं तल्लक्षणं वा रक्तं, गन्धश्च तन्मय इति तमोमय इत्यर्थः; तमोबहुलपृथिव्युत्पन्नत्वाद्गन्धस्य| एतेन तमोभूयिष्ठपृथिव्यम्भौत्पन्नरक्तस्य धातुजनितत्वाद्गन्धस्य स्वयं तमोभूयिष्ठत्वाच्च रक्तगन्धो मानवैराघ्रातः सन् हृद्यवस्थितं तमो वर्धयन् मूर्च्छामापादयति, ‘सर्वभावानां सामान्यं वृद्धिकारणम्’ इत्युक्तत्वात्| ननु, तमोबहुलत्वाद्रक्तं मूर्च्छाजनकं तर्हि तमोभूयिष्ठे एते पृथिव्यम्भसी कुतो मूर्च्छां नोत्पादयतः? सत्यं, पृथिव्यम्भसी सात्म्यतया स्वरूपतश्च मूर्च्छां नोत्पादयतः| अन्ये तु पठन्ति- पृथिव्यम्भस्तमोरूपं रक्तगन्धेन तु त्रयम्’ इति; व्याख्यानयन्ति च- पृथिव्यम्भस्तमसां रूपं स्वलक्षणं यस्य रक्तस्य तत्पृथिव्यम्भस्तमोरूपं; रक्तगन्धेन कृत्वा तु पुनस्त्रयं सत्त्वरजस्तमसां गुणानां त्रितयं ‘रक्ते ज्ञायते’ इति वाक्यशेषः| ननु, गन्धेन कृत्वा कथं गुणानां त्रितयं रक्ते ज्ञायते इति चेत्? सत्यं, रक्ते गन्धो विस्रो वर्तते, गन्धश्च गुणविशेषः, उक्तं च,- “तेषां विशेषाः शब्दस्पर्शरूपरसगन्धाः”- इति, ते च विशेषास्त्रिगुणाः; उक्तं च,- “सर्व एवैते विशेषाः सत्त्वरजस्तमोमया भवन्ति” इति| किन्त्वत्र तमोगुणस्याधिक्यं ज्ञेयम्| एतेनैतदुक्तं भवति- पृथिव्यम्भस्तमःस्वलक्षणस्य रक्तस्य गन्धेन त्रिगुणेन तमोगुणविशिष्टेन मानवा मूर्च्छन्ति||९||-
Meaning of the commentary
The commentary gives the pathogenesis and sign of blood-caused mūrcchā. Earth and water are both tamas-dominated, as an earlier statement says: 'earth is rich in tamas, water is rich in sattva and tamas'; blood (a five-element product) has earth and water predominating, and so the smell of blood arises from these. The commentary answers several objections: the smell is earthy, so how does it arise from earth and water? By mutual support. If the smell of blood causes fainting, why not in all? Only in the weak-minded. It records another way of reading 'made of that', and another reading of the whole verse ('the form of earth, water and tamas is blood; by the smell of blood it is a triad'), with the argument that smell is a specific quality which is composed of the three guṇas but with tamas predominant. So people faint from the smell of blood, tamas being aggravated in the heart, by the rule that 'sameness is the cause of increase of all things'.
Key terms
द्रव्यस्वभाव इत्येके दृष्ट्वा यदभिमुह्यति ||१०||
Meaning of the śloka
Some (say it is due to) the nature of the substance: when a person, on seeing (blood), faints.
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स्वमतं प्रदर्श्य परमतमाह- द्रव्यस्वभाव इत्येके इत्यादि||१०||
Meaning of the commentary
The commentary says that after stating its own view, the author states another's: some hold that fainting from blood is by the nature of the substance itself.
Key terms
गुणास्तीव्रतरत्वेन स्थितास्तु विषमद्ययोः | त एव तस्माज्जायेत मोहस्ताभ्यां यथेरितः ||११||
Meaning of the śloka
Their (dry and other) qualities remain more intense in poison and wine; from those same qualities, delusion (mūrcchā) arises from them, as described.
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विषमद्योत्थे आह- गुणा इत्यादि| त एव गुणा रूक्षादयः| मोहो मूर्च्छा| ताभ्यां विषमद्याभ्याम्| यथेरितो यथाकथित इत्यर्थः| अथ विषमद्यविकारयोः सामान्येनैव मूर्च्छाप्रणयनात् कथमत्र विशिष्टमभिधानम्? उच्यते- तत्र इतरलक्षणैः सह तद्ग्रहणार्थम्| ननु, यदि विषमद्ययोस्तुल्या गुणाः स्थिताः, तत् किमिति विषवन्मद्यं मारणात्मकं न स्यात्? सत्यं, मद्ये तेषां गुणानामनतितीव्रत्वेनावस्थानात्| यद्येवं तर्हि ‘गुणास्तीव्रतरत्वेन स्थितास्तु विषमद्ययोः’ इति कथं न व्याहन्यते? सत्यं, तीव्रतरशब्दादग्रे तीव्रशब्दो मध्ये लुप्तो द्रष्टव्यः| तेन विषे तीव्रतरत्वेन ते गुणाः स्थिताः, मद्ये तीव्रत्वेनेत्यर्थः| तथा च तन्त्रान्तरम्,- “विषस्य ये गुणा दृष्टाः सन्निपातप्रकोपणाः| त एव मद्ये दृश्यन्ते विषे तु बलवत्तराः|| त एव तस्मात्ताभ्यां तु मोहौ स्यातां यथेरितौ” (च. चि. २४)- इति||११||
Meaning of the commentary
The commentary explains the fainting due to poison or wine. The same qualities (dryness and so on) are meant. An objection: fainting from wine and poison was already stated in general, so why state it separately? Answer: to include it along with the other signs. Another objection: if poison and wine have equal qualities, why is wine not deadly like poison? Answer: in wine the qualities are less intense. But then the verse says the qualities are more intense in both poison and wine, which would contradict; the answer is that a word is understood to be omitted in the middle: in poison the qualities are more intense, in wine they are intense. It quotes another tantra (Caraka Cikitsā 24): 'the qualities of poison that aggravate sannipāta are seen in wine too, but are stronger in poison; therefore the two swoons arise as described'.
Key terms
स्तब्धाङ्गदृष्टिस्त्वसृजा गूढोच्छ्वासश्च मूर्च्छितः |१२|
Meaning of the śloka
One who has fainted from blood has stiff limbs and gaze, with hidden (indistinct) breath.
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रुधिरजमूर्च्छालक्षणमाह- स्तब्धाङ्गदृष्टिस्त्वसृजेत्यादि| स्तब्धशब्दोऽङ्गदृष्टिभ्यां सम्बध्यते| गूढोच्छ्वासः अस्पष्टश्वासः|१२|-
Meaning of the commentary
The commentary gives the signs of blood-caused mūrcchā. 'Stiff' attaches to both limbs and gaze. Gūḍhocchvāsa means indistinct breathing.
Key terms
मद्येन विलपंश्छेते नष्टविभ्रान्तमानसः | गात्राणि विक्षिपन् भूमौ जरां यावन्न याति तत् ||१२||
Meaning of the śloka
From wine, one lies raving, with lost and confused mind, flinging the limbs on the ground, until the wine is digested.
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मद्यजमूर्च्छालक्षणमाह- मद्येनेत्यादि| विलपन्निति विलापं कुर्वन्| नष्टविभ्रान्तमानस इति नष्टमानसः अपस्मरणः विभ्रान्तमानसो विक्षिप्तचेताः| जरां पाकम्||१२||
Meaning of the commentary
The commentary gives the signs of alcohol-caused mūrcchā. 'Raving' means uttering delirious speech. 'Lost, confused mind' means one who has lost his mind (like apasmāra) and is confused-minded, with scattered thought. 'Until it is digested' is jarā (pāka).
Key terms
वेपथुस्वप्नतृष्णाः स्युः स्तम्भश्च विषमूर्च्छिते | वेदितव्यं तीव्रतरं यथास्वं विषलक्षणैः ||१३||
Meaning of the śloka
In one who has fainted from poison, there are trembling, sleep, thirst and stiffness; the more intense signs are to be known by the signs of the particular poison.
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विषजमूर्च्छालक्षणमाह- वेपथुस्वप्नतृष्णाः स्युरित्यादि| वेपथुः कम्पः| स्तम्भः स्तब्धता| वेदितव्यमित्यादि| मूलादिकन्दान्तस्य विषस्य यथास्वं यानि लक्षणानि तैः कृत्वा विषमूर्च्छितस्य पुंसो यथास्वं यथात्मीयं विषं ज्ञेयम्||१३||
Meaning of the commentary
The commentary gives the signs of poison-caused mūrcchā. Vepathu is trembling; stambha is stiffness. The person's particular poison, whether from root to bulb kinds, is to be known by the signs given for each.
Key terms
सेकावगाहौ मणयः सहाराः शीताः प्रदेहा व्यजनानिलाश्च | शीतानि पानानि च गन्धवन्ति सर्वासु मूर्च्छास्वनिवारितानि ||१४||
Meaning of the śloka
Pouring (seka), immersion baths, gems worn with necklaces, cool pastes, fans and breezes, and cool, fragrant drinks are unforbidden in all kinds of mūrcchā.
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अतः परं चिकित्सितमाह- सेकावगाहावित्यादि| मणयः सहारा इति मणयो मुक्तास्फटिकप्रभृतयः| ते च सहारा हारारोपिता हिता इत्यर्थः| व्यजनानिला व्यजनानां वायवः| शीताः प्रदेहाः चन्दनोत्पलप्रभृतिकृताः प्रलेपाः| शीतानि पानानि च गन्धवन्तीति यानि शीतानि गन्धवन्ति च पानानि तानीत्यर्थः| अनिवारितानि प्रशस्तानि||१४||
Meaning of the commentary
The commentary gives the treatment. Maṇayas are pearls, crystal and similar gems, worn strung in necklaces. Vyajanānilāḥ are the breezes of fans. Cool pastes are those made of sandal, blue lotus and similar. 'Cool, fragrant drinks' are cool and scented drinks. 'Unforbidden' means recommended.
Key terms
सिताप्रियालेक्षुरसप्लुतानि द्राक्षामधूकस्वरसान्वितानि | खर्जूरकाश्मर्यरसैः शृतानि पानानि सर्पींषि च जीवनानि ||१५||
Meaning of the śloka
Drinks steeped in sugar, priyāla and sugarcane juice, mixed with grape and madhūka juices, cooked with the juices of dates and kāśmarī; and life-giving ghṛtas.
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तान्येव शीतानि गन्धवन्ति च पानान्याह- सिताप्रियालेक्षुरसप्लुतानीत्यादि| खर्जूरकाश्मर्यरसैः शृतानि सिताप्रियालादियुतानि पानानि पानकानि सर्वास्वनिवारितानि| न केवलं पानान्येवानिवारितानि सर्पींषि च जीवनानीति काकोल्यादिसिद्धानीत्यर्थः| केचित् पानानीत्यत्र सिद्धानीति पठन्ति, ते च घृतविशेषणं मन्यन्ते||१५||
Meaning of the commentary
The commentary says these are the same cool, fragrant drinks. Drinks cooked in the juices of dates and kāśmarī, with sugar and priyāla and the rest, are not forbidden in all the mūrcchās. Not only drinks, but also jīvana (life-giving) ghṛtas, meaning those cooked with kākolī and similar, are not forbidden. Some read 'siddhāni' for 'pānāni', which they take as an adjective of ghṛta.
Key terms
सिद्धानि वर्गे मधुरे पयांसि सदाडिमा जाङ्गलजा रसाश्च | तथा यवा लोहितशालयश्च मूर्च्छासु पथ्याश्च सदा सतीनाः ||१६||
Meaning of the śloka
Milks cooked with the sweet group, with pomegranate, and jāṅgala meat juices; likewise barley, red śāli rice, and always tīna (round pulse) are wholesome in mūrcchā.
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किमेतान्येव सर्वमूर्च्छासु हितान्युतान्यान्यपीत्याह- सिद्धानीत्यादि| मधुरे वर्गे काकोल्यादौ| पयांसि सर्वाण्यपि दुग्धानि, सर्वेषां क्षीराणां मूर्च्छाहरत्वात्| सदाडिमा दाडिमेन संस्कृताः, जाङ्गलजा रसाः| मूर्च्छासु ये भोजने हितास्तानाह- तथेत्यादि| पथ्या हिताः, ‘भोजने’ इति शेषः| सतीनो वर्तुलकलायः||१६||
Meaning of the commentary
The commentary asks whether only these are beneficial in all mūrcchās or others too. 'In the sweet group' means kākolī and others. All milks, since all milks remove mūrcchā. 'With pomegranate' means prepared with pomegranate; jāṅgala juices are of dry-land animals. Foods beneficial in mūrcchā: 'beneficial' is 'in food'. Tīna is round kalāya.
Key terms
भुजङ्गपुष्पं मरिचान्युशीरं कोलस्य मध्यं च पिबेत् समानि | शीतेन तोयेन बिसं मृणालं क्षौद्रेण कृष्णां सितया च पथ्याम् ||१७||
Meaning of the śloka
Bhujaṅgapuṣpa, pepper, uśīra and the kernel of kola, in equal parts, should be drunk with cold water; bisa and mṛṇāla (lotus stalk) with cold water; kṛṣṇā (pippalī) with honey; and pathyā with sugar.
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भुजङ्गपुष्पमित्यादि| भुजङ्गपुष्पं नागकेशरम्| कोलस्य मध्यं बदरमज्जा| एतानि भुजङ्गपुष्पादीनि समानि तुल्यानि शीततोयेन सह पिबेत्| न केवलमेतान्येव शीततोयेन सह पिबेत् बिसं मृणालं चापि शीततोयेन पिबेत्; बिसं बिसेन्द्रकं, मृणालं पद्मनालम्| क्षौद्रेण कृष्णामिति मधुना सह पिप्पलीं पिबेदित्यर्थः; अन्ये लिहेदिति मन्यन्ते| सितया च पथ्यामिति हरीतकीं शर्करया सह पिबेदित्यर्थः||१७||
Meaning of the commentary
The commentary says bhujaṅgapuṣpa is nāgakesara; the kernel of kola is jujube marrow. These, in equal parts, are drunk with cold water. Bisa is bisendraka and mṛṇāla is lotus stalk, also with cold water. Pippalī is drunk (or licked, per others) with honey; harītakī with sugar.
Key terms
कुर्याच्च नासावदनावरोधं क्षीरं पिबेद्वाऽप्यथ मानुषीणाम् | मूर्च्छां प्रसक्तां तु शिरोविरेकैर्जयेदभीक्ष्णं वमनैश्च तीक्ष्णैः ||१८||
Meaning of the śloka
One should also block the nose and mouth (nāsāvadanāvarodha), or give human (women's) milk to drink. In persistent mūrcchā, one should repeatedly overcome it by śirovirecana (nasal cleansing) and by sharp emetics.
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अतः परं किं कुर्यादित्याह- कुर्यादित्यादि| नासावक्त्रयोरवरोधेन व्याघुट्यान्तः प्रविष्टो मारुतो रुद्धानि स्रोतांसि विवृण्वन् मूर्च्छामपहन्ति; नारीक्षीरं चातिशीतलत्वात्| मूर्च्छामित्यादि| प्रसक्तां भूयो भूयोऽनुसङ्गिनीम्| शिरोविरेकैः नस्यैः| अभीक्ष्णं पुनः पुनः| यद्यपि सर्वमूर्च्छायां पित्तं प्रधानं, तीक्ष्णे नस्यवमने न युक्तेऽस्य, तथाऽपि सञ्ज्ञावहस्रोतोनिरोधशान्तिकरत्वाद् व्याधिप्रत्यनीकत्वाच्च हिते एव| केचित् ‘तीक्ष्णैः’ इत्यत्र ‘पथ्यैः’ इति पठन्ति; तत्र पित्तश्लेष्महरैरित्यर्थः||१८||
Meaning of the commentary
The commentary says that, by blocking the nose and mouth, the vāta turning back inside, opening the blocked channels, removes the fainting; women's milk is very cool. 'Persistent' means recurring again and again. Śirovirecana means nasyas. 'Repeatedly' means again and again. Although pitta is the main agent in all mūrcchā, and sharp nasyas and emetics are not appropriate for it, still, because they relieve the obstruction of the consciousness-carrying channels and oppose the disease, they are beneficial. Some read 'pathyaiḥ' (wholesome) for 'tīkṣṇaiḥ' (sharp), explaining it as pitta- and kapha-relieving.
Key terms
हरीतकीक्वाथशृतं घृतं वा धात्रीफलानां स्वरसैः कृतं वा | द्राक्षासितादाडिमलाजवन्ति शीतानि नीलोत्पलपद्मवन्ति ||१९|| पिबेत् कषायाणि च गन्धवन्ति पित्तज्वरं यानि शमं नयन्ति |२०|
Meaning of the śloka
Ghṛta cooked in harītakī decoction, or made with āmalaka fruit juices; or cool decoctions, rich in grapes, sugar, pomegranate and parched rice, blue lotus and lotus, and fragrant, that pacify pitta fever, may be drunk.
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हरीतकीक्वाथशृतमित्यादि| हरीतकीक्वाथेन शृतं सिद्धं हरीतकीक्वाथशृतम्| धात्रीफलानाम् आमलकफलानां स्वरसैः| द्राक्षासितेत्यादि| यानि कषायाणि श्रीपर्ण्यादिकृतानि पित्तज्वरं शमं नयन्ति तानि द्राक्षासितादाडिमलाजवन्ति तत्प्रधानानि पिबेत्| नीलोत्पलपद्मवन्ति नीलोत्पलपद्मप्रधानानि| गन्धवन्ति गन्धद्रव्याढ्यानि| नीलोत्पलपद्मवन्तीत्यादिकं पित्तज्वरहरकषायविशेषणम्||१९||-
Meaning of the commentary
The commentary says ghṛta is cooked in harītakī decoction, or with the juices of āmalaka fruit. The decoctions that pacify pitta fever, made of śrīparṇī and similar, may be drunk when rich in drākṣā, sugar, pomegranate and parched rice, blue lotus and lotus, and fragrant drugs. The qualifiers 'rich in blue lotus and lotus' and the like describe the pittajvara-relieving decoctions.
Key terms
प्रभूतदोषस्तमसोऽतिरेकात् सम्मूर्च्छितो नैव विबुध्यते यः ||२०|| सन्न्यस्तसञ्ज्ञो भृशदुश्चिकित्स्यो ज्ञेयस्तदा बुद्धिमता मनुष्यः |२१|
Meaning of the śloka
One who has abundant doṣa, who from an excess of tamas has fainted and does not wake, and is 'renounced of consciousness' (sannyasta-saṃjña), is to be known by the wise as extremely hard to treat.
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इदानीं मूर्च्छाया अवस्थायां सञ्ज्ञान्तरमाह- प्रभूतदोष इत्यादि| यः प्रभूतदोषो मनुष्यः सम्मूर्च्छितः सन् तमसोऽतिरेकान्नावबुध्यते नावबोधं प्राप्नोति स दुश्चिकित्स्यो मतिमता वैद्येन सन्न्यस्तसञ्ज्ञो ज्ञेय इति पिण्डार्थः| सन्न्यस्तसञ्ज्ञ इति मृत्युमुखे वर्तमानत्वात् सन्न्यस्त इव सन्न्यस्तः||२०||-
Meaning of the commentary
The commentary states another named state of mūrcchā. The person with abundant doṣa, who, having fainted from an excess of tamas, does not regain awareness, is hard to treat and called sannyastasaṃjña by the wise physician. 'Sannyasta-saṃjña' means one at the mouth of death, as if 'renounced'.
Key terms
यथाऽऽमलोष्टं सलिले निषिक्तं समुद्धरेदाश्वविलीनमेव ||२१|| तद्वच्चिकित्सेत्त्वरया भिषक्तमस्वेदनं मृत्युवशं प्रयातम् |२२|
Meaning of the śloka
As one would quickly take out an unbaked clay lump placed in water, so the physician should treat quickly the one who is without sweat and has come under the control of death.
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इदानीं सन्न्यस्तस्य शीघ्रं प्रतीकाराय दृष्टान्तमाह- यथाऽऽमलोष्टमित्यादि| आमलोष्टम् आममृत्पिण्डम्| तं सन्न्यस्तसञ्ज्ञम्| अस्वेदनं प्रस्वेदरहितम्||२१||-
Meaning of the commentary
The commentary gives an example for quick remedy for a sannyasta person: a raw clay lump dissolves in water, so must it be taken out at once; likewise this person is treated swiftly. 'Without sweating' means without perspiration.
Key terms
तीक्ष्णाञ्जनाभ्यञ्जनधूमयोगैस्तथा नखाभ्यन्तरतोत्रपातैः ||२२|| वादित्रगीतानुनयैरपूर्वैर्विघट्टनैर्गुप्तफलावघर्षैः |२३|
Meaning of the śloka
By sharp añjana (collyrium), sharp anointing, smoke inhalation, likewise needle-pricks in the nails, by playing of instruments and singing, comforting words, unusual shakings, and rubbing with gupta-phala.
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कैश्चिकित्सेदित्याह- तीक्ष्णाञ्जनाभ्यञ्जनेत्यादि| तीक्ष्णशब्दोऽञ्जनादिभिः प्रत्येकं सम्बध्यते| तोत्राणि सूचिप्रकाराणि| वादित्रं वीणादि| अनुनयः सान्त्वनापूर्वकं वचनादि| विघट्टनैः विविधप्रकारेण चालनैः| गुप्तफलावघर्षैः कपिकच्छूफलावघर्षणैः| अन्ये गुप्तफलं वृषणं, तस्यावघर्षणैः पीडनैरित्यर्थः| केचिद्विघट्टनैरित्यत्र ‘विस्मापनैः’ इति पठन्ति; तत्र आश्चर्यकारकैरित्यर्थः| एतैरुपचारैः उपाचरेत् आसञ्ज्ञाप्राप्तेः||२२||-
Meaning of the commentary
The commentary says 'sharp' attaches to collyrium and the rest. Totras are needle-like tools; vāditra is a lute and similar; anunaya is conciliatory speech. Vighaṭṭana is moving in various ways. Guptaphalāvagharṣaṇa is rubbing with kapikacchū fruit; others say guptaphala is the testis and it means pressing it. Some read 'vismāpanaiḥ' (astonishing means) for 'vighaṭṭanaiḥ'. With these measures the physician should treat until consciousness returns.
Key terms
आभिः क्रियाभिश्च न लब्धसञ्ज्ञः सानाहलालाश्वसनश्च वर्ज्यः ||२३||
Meaning of the śloka
One who does not regain consciousness by these measures, and who has distension, drooling and gasping breath, is to be avoided (abandoned).
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आभिः क्रियाभिरित्यादि| आभिः क्रियाभिः अनन्तरोक्ताभिस्तीक्ष्णाञ्जनादिभिः| सानाहलालाश्वसनश्च आनाहादियुक्तः; श्वसनः श्वास इत्यर्थः||२३||
Meaning of the commentary
The commentary says 'these measures' means the sharp collyrium and others just described. Sānāha means with distension; lālā is drooling; śvasana is breathing (gasping).
Key terms
प्रबुद्धसञ्ज्ञं वमनानुलोम्यैस्तीक्ष्णैर्विशुद्धं लघुपथ्यभुक्तम् | फलत्रिकैश्चित्रकनागराढ्यैस्तथाऽश्मजाताज्जतुनः प्रयोगैः | सशर्करैर्मासमुपक्रमेत विशेषतो जीर्णघृतं स पाय्यः ||२४||
Meaning of the śloka
After the person has regained consciousness, purified by sharp emetics and purgatives, and having eaten light wholesome food, he should be treated for a month with preparations of phalatrika, citraka and nāgara, and with śilājatu, with sugar; especially old ghṛta should be given to him to drink.
🔊 Audio coming soon
तीक्ष्णाञ्जनादिभिर्लब्धसञ्ज्ञे सन्न्यासिनि पश्चात्कर्माह- प्रबुद्धेत्यादि| तीक्ष्णाञ्जनादिभिः प्रबुद्धसञ्ज्ञं सन्न्यासिनं तीक्ष्णैर्वमनानुलोम्यैर्वमनविरेचनैर्विशुद्धं, अन्नसंसर्जनक्रमेण च लघुपथ्यभुक्तं, त्रिफलाचित्रकशुण्ठीभावितैः सशर्करैः शिलाजतुप्रयोगैः वज्रकवटककल्पनया कल्पितैर्मासं यावदुपक्रमेत, शेषदोषोपशमनार्थम्| जीर्णं घृतं दशाब्दिकं पाय्यः पाययितव्यः||२४||
Meaning of the commentary
The commentary says the aftercare of the fainter who has regained consciousness is described. With sharp collyrium and so on he is brought back; then purged upward and downward with sharp emetics and purgatives, and after the graded diet, is given for a month preparations of triphalā, citraka and ginger, and śilājatu prepared in the manner of a vajraka-vaṭaka, with sugar, to pacify the remaining doṣas. Old ghṛta of ten years is to be drunk.
Key terms
यथास्वं च ज्वरघ्नानि कषायाण्युपयोजयेत् | सर्वमूर्च्छापरीतानां विषजायां विषापहम् ||२५||
Meaning of the śloka
According to each, fever-relieving decoctions should be used; and in the poison-caused kind, poison-relieving (measures) in all who are overcome by mūrcchā.
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यथास्वं च ज्वरघ्नानीति यथास्वं यथादोषं ज्वरेषु यानि कषायाण्युक्तानि तानि तद्दोषजमूर्च्छास्वपि योज्यानि| विषापहमिति कल्पस्थानोक्तं विषमोहशमनं नस्याञ्जनादिकम्||२५||
Meaning of the commentary
The commentary says that the decoctions stated for fevers according to doṣa are also to be used in mūrcchās arising from those doṣas. 'Poison-relieving' means the nasya, collyrium and other measures described in the Kalpasthāna that remove poison-induced unconsciousness.
Key terms
इति सुश्रुतसंहितायामुत्तरतन्त्रान्तर्गते कायचिकित्सातन्त्रे मूर्च्छाप्रतिषेधो नाम (अष्टमोऽध्यायः, आदितः) षट्चत्वारिंशत्तमोऽध्यायः ||४६||
Meaning of the śloka
Thus ends the chapter named Mūrcchāpratiṣedha, the forty-sixth chapter (the eighth from the beginning of this section), in the Kāyacikitsā-tantra within the Uttaratantra of the Suśruta Saṃhitā.
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इति श्रीडल्ह(ह्ल)णविरचितायां निबन्धसङ्ग्रहाख्यायां सुश्रुतव्याख्यायामुत्तरतन्त्रे षट्चत्वारिंशत्तमोऽध्यायः||४६||
Meaning of the commentary
Thus ends the forty-sixth chapter in the Uttaratantra, in the Suśruta commentary called Nibandhasaṅgraha composed by Śrī Ḍalhaṇa.
Key terms