The commentary says that after the chapter on mūrcchā, beginning pānātyaya is fitting because of similarity in pitta predominance and in producing loss of awareness. The word 'ādi' is understood to be omitted after 'pānātyaya', so it includes paramada and the like.
Key terms
pānātyaya
Disorder from excessive or improper drinking of madya (alcoholic drink).
pratiṣedha
Treatment or prevention.
Adhikarana २ (३) · Śloka ३
मद्यमुष्णं तथा तीक्ष्णं सूक्ष्मं विशदमेव च |
रूक्षमाशुकरं चैव व्यवायि च विकाशि च ||३||
Meaning of the śloka
Madya is hot, sharp, subtle, clear (viśada), dry, quick-acting, vyavāyi (spreading through the body before digestion) and vikāśi (loosening the joints).
The commentary says the qualities of madya are stated first, to show that although it has such qualities, wrongly used it causes pānātyaya and the like. Āśukara means quick-acting; vyavāyi means it pervades the whole body and only later gets digested; vikāśi means it loosens the joints and bonds. Although the qualities of madya were stated in the Sūtrasthāna, they are repeated here for emphasis.
Key terms
madya
Alcoholic drink.
vyavāyi
Spreading through the whole body before it is digested.
Because of its heat, it calls for cooling measures; because of its sharpness, it destroys the mind's movement; because of subtlety it enters the parts; because of clarity it removes kapha and semen. It aggravates vāta by dryness and, being quick, does quick actions; it gives delight by vyavāyitva and spreads by vikāśitva.
The commentary explains the actions of madya. 'Calls for cooling measures' indicates that it aggravates pitta. Manogati is the mind's reach to the outer and inner faculties. 'Parts' means the heart, ojas and the like. It gives delight to the mind and does not increase potency, since it reduces semen.
Key terms
manogati
The mind's outward and inward activity.
ojas
Vital essence.
śukranut
Reducing semen.
Adhikarana ४ (६) · Śloka ६
तदम्लं रसतः प्रोक्तं लघु रोचनदीपनम् |
केचिल्लवणवर्ज्यांस्तु रसानत्रादिशन्ति हि ||६||
Meaning of the śloka
In taste it is said to be sour, light, appetising and kindling of digestion; some, however, teach here that its tastes are all except salty.
The commentary says that after the actions, the taste is stated. Madya is sour in dominant taste; the other five tastes are to be understood as secondary tastes in madya, quoting: 'although madya has six tastes, the sour taste is said to be manifest'. It then gives the view of some who exclude salt.
Key terms
amla rasa
Sour taste.
anurasa
Secondary taste.
rocana
Appetising.
Adhikarana ५ (७) · Śloka ७
स्निग्धैस्तदन्नैर्मांसैश्च भक्ष्यैश्च सह सेवितम् |
भवेदायुःप्रकर्षाय बलायोपचयाय च ||७||
Meaning of the śloka
Taken along with unctuous foods, meats and snacks, it can promote longevity, strength and bodily growth.
The commentary explains how madya with such qualities becomes beneficial when used in this way. 'Unctuous' is illustrative, so other foods opposite to its qualities, such as cold ones, are also implied. 'For strength' means for ojas; 'for growth' means for increase of flesh.
The commentary says that by the manner just stated, further qualities arise. Kāmyatā is loveliness; teja is radiance; 'close at hand' means well established.
The commentary says that used without rule madya does the following. 'Like fire' means the same as fire. 'By an ignorant person' means one who does not know the rules of drinking. 'Without food' and 'in excess' are the two faults. It joins the digestive fire in the abdomen and produces intoxication.
The commentary says karaṇas are the mind, intellect and senses; when their nature is altered, the person under intoxication's control makes plain even a concealed intention of his own.
The commentary states the signs of the first stage. Vīrya is vigour of the nature of enthusiasm; rati is pleasure; prīti is satisfaction; harṣa is gladness; the word 'ādi' includes laughter and the like.
Key terms
vīrya
Vigour or enthusiasm.
prīti
Satisfaction.
harṣa
Gladness.
Adhikarana ११ (१२) · Śloka १२
प्रलापो मध्यमे मोहो युक्तायुक्तक्रियास्तथा |१२|
Meaning of the śloka
In the middle stage there are raving (pralāpa), delusion and actions both proper and improper.
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मध्यमदलक्षणमाह- प्रलाप इत्यादि| युक्तायुक्तक्रिया इति कदाचिदयुक्ताः कदाचिद्युक्ताः क्रिया इत्यर्थः|१२|-
Meaning of the commentary
The commentary states the signs of the middle stage. 'Proper and improper actions' means actions that are sometimes improper and sometimes proper.
Key terms
pralāpa
Delirious or incoherent talk.
moha
Confusion.
Adhikarana १२ (१२) · Śloka १२
विसञ्ज्ञः पश्चिमे शेते नष्टकर्मक्रियागुणः ||१२||
Meaning of the śloka
In the last stage he lies unconscious, having lost his actions, functions and qualities.
The commentary states the signs of the last stage: his actions and their results are lost. Some read an alternative set of verses describing each stage in different words: in the first, a pleasing state of intellect, memory and joy with increased appetite, sleep and taste, and improved recitation, singing and voice; in the middle, indistinct intellect, memory and speech, absence of purposeful movement, behaving like a madman, restless, lazy and sleepy; in the last, going to forbidden women, disrespecting elders, eating what should not be eaten, losing consciousness, and revealing hidden secrets. The commentary says that this alternative reading should be read instead of, not in addition to, the other.
Key terms
visaṃjña
Unconscious.
naṣṭakriyāguṇa (naṣṭakarmakriyāguṇa)
Having lost actions, functions and qualities.
Adhikarana १३ (१३) · Śloka १३
श्लैष्मिकानल्पपित्तांश्च स्निग्धान्मात्रोपसेविनः |
पानं न बाधतेऽत्यर्थं विपरीतांस्तु बाधते ||१३||
Meaning of the śloka
Drinking, in moderation, does not greatly harm those who are kapha-natured, or have little pitta, or are unctuous; but it harms the opposite.
The commentary says that madya used differently by different persons does not cause much harm to the first kind. 'The opposite' means those with predominant pitta, dryness, and those who drink to excess.
The commentary says nirbhakta means without food; śarīrabheda means destruction of the body. Although this was already said in 'without food, by an ignorant person', the repetition is to emphasise how strongly drinking without food is condemned.
Madya used by one who is angry, frightened, thirsty, grief-stricken, hungry, injured by exertion, load-carrying or travel, or hit by suppressed urges; by one whose abdomen is distended with excess sour foods, by one with indigestion, by the weak, or by one heated by heat, produces various disorders.
The commentary says this shows that madya used in these states causes disorders. Parikṣata means worn out by exertion and the like. Abhihata means afflicted. The abdomen 'covered' with too much sour food means the abdomen filled with excess sour eating.
Key terms
vikāra
Disorder.
ajīrṇabhukta
One who has eaten with indigestion.
Adhikarana १६ (१७) · Śloka १७
पानात्ययं परमदं पानाजीर्णमथापि वा |
पानविभ्रममुग्रं च तेषां वक्ष्यमि लक्षणम् ||१७||
Meaning of the śloka
Pānātyaya, paramada, pānājīrṇa and pānavibhrama, the fierce: I shall describe their signs.
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के ते विविधा विकारास्तानाह- पानात्ययमित्यादि||१७||
Meaning of the commentary
The commentary says these are the various disorders meant: pānātyaya, paramada, pānājīrṇa and pānavibhrama.
In pānātyaya of vāta there are stiffness, body ache, gripping and pricking pain in the heart, trembling, and headache. In the pitta type: sweating, raving, dryness of mouth, burning, fainting, and yellowness of face and eyes. In the kapha type: vomiting, chill, kapha and salivation. In the type of all doṣas, there is a combination of all the disorders.
Heat, heaviness of the limbs, tastelessness of the mouth, excess of kapha, distaste for food, and retention of stool and urine; and, of the further intoxication (paramada), thirst, pain in the head and splitting (pain) in the joints: these are the signs, say those who know it.
The commentary gives the signs of paramada. 'Tastelessness of the mouth' means a mouth without taste. 'Excess of kapha' means predominance of kapha. 'Of the further intoxication' means of paramada. 'Splitting' means pain as if split. Since paramada and the others of the three arise from all three doṣas, separate doṣa signs are not stated.
Distension, vomiting, sour taste and burning are said to be the signs of indigestion arising from drinking; and the causes stated as arising from pitta aggravation should be known there, well determined by the physician.
Pain in the heart and body with pricking, vomiting, fever, smoke-like sensation in the throat, fainting, phlegm discharge, headache, burning, and aversion to liquor and foods made from it: the wise call this pānavibhrama, in full.
The commentary states the signs of pānavibhrama. Vamathu is vomiting; kaṇṭhadhūma is a sensation like smoke rising in the throat; mūrdharuj is headache.
Key terms
pānavibhrama
A delirium-type disorder from drinking.
kaṇṭhadhūma
Smoke-like sensation in the throat.
Adhikarana २१ (२२) · Śloka २३
हीनोत्तरौष्ठमतिशीतममन्ददाहं तैलप्रभास्यमति(पि)पानहतं विजह्यात् ||२२||
जिह्वौष्ठदन्तमसितं त्वथवाऽपि नीलं पीते च यस्य नयने रुधिरप्रभे च |२३|
Meaning of the śloka
One with a lower-set upper lip, very cold, with intense burning, and with an oil-like sheen on the face, who is struck down by drinking, should be abandoned; likewise one whose tongue, lips or teeth are black or blue, whose eyes are yellow and blood-coloured.
The commentary gives the signs of incurability. Hīnottarauṣṭha means with the upper lip lower than normal. Amandadāha means intense burning; the person is sometimes very cold and sometimes intensely burning. Pānahata means afflicted by drinking. Vijahyāt means should abandon. Asita means black.
Key terms
asādhya lakṣaṇa (asādhyalakṣaṇa)
Sign of incurability.
vijahyāt
Should abandon.
Adhikarana २२ (२३) · Śloka २३
हिक्काज्वरौ वमथुवेपथुपार्श्वशूलाः कासभ्रमावपि च पानहतं भजन्ते ||२३||
Meaning of the śloka
Hiccup, fever, vomiting, trembling, pain in the sides, cough and giddiness also attend one struck down by drinking.
Madya with cukra, pepper, ginger, dīpyaka, kuṣṭha and a little sauvarcala is fully capable of pacifying vāta; or with pṛthvīkā, dīpyaka, dry ginger and hiṅgu, or with sauvarcala, it should be given for comfort.
The commentary states the remedy. Dīpyaka is ajamodā, or yavānī per others. 'With a little sauvarcala' means slightly mixed with sauvarcala. 'Capable of' means able to pacify the vāta-type pānātyaya. 'Give' means to administer.
Key terms
madya
Alcoholic drink.
vātajamadātyaya
Vāta-type disorder from drinking.
Adhikarana २५ (२५) · Śloka २६
आम्रातकाम्रफलदाडिममातुलुङ्गैः कुर्याच्छुभान्यपि च षाडवपानकानि ||२५||
सेवेत वा फलरसोपहितान् रसादीनानूपवर्गपिशितान्यपि गन्धवन्ति |२६|
Meaning of the śloka
One may make pleasant ṣāḍava drinks with āmrātaka, āmra, pomegranate, dāḍima and citron; or take soups and other juices mixed with fruit juices, and fragrant meats of the marsh-animal group.
The commentary asks whether madya alone is to be taken in madātyaya or other things also. Dāḍima here means only the sour pomegranate. Ṣāḍava is a special sweet-sour preparation made by boiling āmrātaka and the rest with a sugarcane product; another tantra says 'mango fruit boiled with sugarcane product, added with ghṛta, ginger and sesame, is known as thick ṣāḍava'. 'Mixed with fruit juices' means with citron juice; 'juices etc.' means meat juices and soups. Ānūpa meats are those of marsh-dwelling animals. 'Fragrant' means rich in hiṅgu and cumin.
The commentary gives the treatment of pittaja madātyaya. The sweet group, excluding guḍūcī, is kākolī and the like, in agreement with another tantra. 'Pleasing fragrance' means made fragrant with elā, cinnamon bark and leaf and the like.
Also, having drunk madya thickened with sugarcane juice and let it stay a moment, one should induce vomiting to leave nothing behind; and drink juices of lāva, eṇa and tittiri (birds and deer), and unsour mudga soups with ghṛta and sugar for comfort.
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पित्तात्मके मदात्यये वमनमाह- पीत्वेत्यादि| उल्लिखेत् वमेत्| यद्यपि पित्ते वमनं न कार्यं तथाऽपि पित्तस्य कफस्थानगतत्वाद्वमनं हितमेव, व्याधिप्रत्यनीकत्वाद्वा| किं पित्तात्मके एतदेव कार्यमुतान्यदपीत्याह- लावैणतित्तिरिरसानित्यादि| केचित् ‘मौद्गान् सुखाय सघृतान् ससितांश्च यूषान्’ इत्यत्र ‘मौद्गान् सशर्करघृतान् स हिताय यूषान्’ इति पठन्ति; स इति पित्तपानात्ययीति च व्याख्यानयन्ति||२७||
Meaning of the commentary
The commentary gives emesis in pitta-type madātyaya. Ullikhet means should vomit. Although emesis is not done in pitta, it is beneficial here because pitta is located in the seat of kapha, or because it opposes the disease. It then asks whether only this is done. Some read 'maudgān sasharkaraghṛtān sa hitāya yūṣān', explaining 'sa' as the pitta-type drunkard.
In pānātyaya of kapha origin, one should induce the kapha to be expelled with madya mixed with bimbī and vidula water; and should take bitter and pungent, hearty (udāra) juices, and soups seasoned with bitter and pungent drugs, for benefit.
The commentary gives treatment of kaphaja madātyaya. Bimbī is the fruit like a lip; vidula is vetasa. Bitter and pungent items: meat juices prepared with bitter and pungent drugs; udāra means jāṅgala, fatty; soups of mudga and similar; bitter items are durālabhā and others, pungent items are pippalī and others, and 'prepared' means seasoned.
Key terms
kaphajamadātyaya
Kapha-type disorder from drinking.
bimbī
Ivy gourd fruit, lip-like.
vidula
Vetasa (cane).
Adhikarana २९ (२९) · Śloka २९
पथ्यं यवान्नविकृतानि च जाङ्गलानि श्लेष्मघ्नमन्यदपि यच्च निरत्ययं स्यात् |२९|
Meaning of the śloka
Wholesome are barley foods and jāṅgala meats, and whatever else is kapha-relieving and harmless.
The commentary says that other beneficial items in kapha-type pānātyaya are stated. 'Barley foods' means foods made from barley in many ways; the word 'food' excludes thin gruels and licks. Jāṅgala means meat of dry-land animals. 'Harmless' means free of fault.
One should do everything (stated) in the type born of all (the doṣas); in the dual type, combine the two according to the predominant one.
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सन्निपातजद्वन्द्वजमदात्ययचिकित्सामाह- कुर्यादित्यादि| सर्वं प्रत्येकदोषजपानात्ययचिकित्सितम्| सर्वभवे सन्निपातोद्भवे| द्वन्द्वभवे द्वन्द्वजे| यथाप्रधानं योगप्रधानमित्यर्थः; एतेन समसन्निपाते सर्वप्रधानं कार्यम्, एकतमाधिके च तत्प्रधानमित्यर्थः; एवं द्वन्द्वजेऽपि||२९||
Meaning of the commentary
The commentary gives treatment of sannipātaja and dvandvaja madātyaya. 'Everything' means all the treatments stated for the single-doṣa types. In the combined type, the treatment appropriate to the predominant doṣa. Where the three are equal, all are given; where one is greater, the treatment for that one predominates; likewise in the dual type.
Key terms
sarvabhava
Arising from all three doṣas.
dvandvodbhava
Arising from two doṣas.
yathāpradhāna (yathāpradhānam)
According to the predominant one.
Adhikarana ३१ (३०) · Śloka ३०
सामान्यमन्यदपि यच्च समग्रमग्र्यं वक्ष्यामि यच्च मनसो मदकृत् सुखं च |३०|
Meaning of the śloka
I shall also tell a general (remedy), the best of all, that gives delight to the mind and is comfortable...
A long passage describing pleasant cooling drinks (pānaka) and external cooling applications for pānātyaya. A drink is made from finely powdered equal parts of tvak, nāgapuṣpa, pippalī, elā, madhūka and dhānyaka, with ajājī and pepper, added to kapittha juice and water and rich in parūṣaka, strained through cloth; it is used in pānātyaya by rule. Flowers of karavīra and water-born flowers, ground with hrībera, padma and paripelava, are applied; sprinkling with clean cool water is given, and pastes with sārivā and the like. Another drink, with tvak, patra, coca, pepper, elā, nāgakesara, śleṣmātaka flowers, bark and jaggery, with grapes, strained clean and fragrant, is to be used by those afflicted by drink. Madhuka, kaṭurohiṇī, grapes, and trapuṣī root are ground and taken repeatedly; and kārpāsinī, nāgabalā and suvarcalā in equal parts.
The commentary explains the ingredients. Nāgapuṣpa is nāgakesara; elā is small cardamom; ajājī is a northern variety of jīraka. 'Equal portions' means equal parts; pāna means pānaka; kapittha juice is the juice of wood-apple; 'strained' means filtered, with the cloth end. Hrībera is vālaka; padmaka is padmakāṣṭha (the water-born padma being counted as water-born flowers); Kārttikakuṇḍa reads padmaka as water-born. Paripelava is vanyaka; jalodbhava are blue lotus and the like. Tvak is vanavāsikātvak; śleṣmātaka-prasava is the flower borne many times; 'clean' means filtered through cloth; 'those afflicted by drink' means those oppressed by pānātyaya; some take 'tvakpatra' as tvakpatrikā. The kārpāsinī is wild cotton; suvarcalā is sūryabhaktā; some read 'kārpāsam evam atha' and take it as cotton root ground repeatedly.
A drink prepared in water with kāśmarī, dāru, viḍa, pomegranate and pippalī, together with grapes, and mixed with citron juice, drunk quickly, gives great relief in paramada, quickly.
The commentary gives treatment in paramada. Kāśmarya is gambhārī fruit; 'prepared' means made up; 'in water' means in drinking water.
Key terms
paramada
Severe intoxication-related disorder.
bījapūra
Citron.
Adhikarana ३४ (३५-३६) · Śloka ३६
द्राक्षासितामधुकजीरकधान्यकृष्णास्वेवं कृतं त्रिवृतया च पिबेत्तथैव ||३५||
सौवर्चलायुतमुदाररसं फलाम्लं भार्गीशृतेन च जलेन हितोऽवसेकः ||३६||
Meaning of the śloka
A drink made likewise with grapes, sugar, madhuka, jīraka, dhānyaka and kṛṣṇā, and with trivṛt, may be drunk; likewise with a little sauvarcala, a hearty juice, sour with fruit; and sprinkling with water boiled with bhārgī is beneficial.
The commentary says that in the same way as with citron juice, the drink is made with trivṛt (trijaṭā) too. 'Hearty juice' means jāṅgala meat juice slightly mixed with sauvarcala and made sour with fruit like pomegranate; it is drunk likewise. Avaseka is sprinkling.
Ikṣvāku, dhāmārgava, vṛkṣaka, and kākāhvaya with udumbarikā, cooked in milk, are to be used with a handful of that for emesis in indigestion; and when the day has passed, he should drink madya (for the digestion).
The commentary gives treatment of pānājīrṇa. Ikṣvāku is bitter gourd; dhāmārgava is pītaghoṣā; vṛkṣaka is the fruit of kuṭaja; kākāhvayā is a kind of fig (kāṣṭhodumbarikā). They are cooked in milk by the milk-cooking method, and a kuḍava of it is used for emesis in indigestion from drinking; then when the day has passed, madya is drunk to kindle agni. Others say 'when the indigestion has gone'.
He may take madya with tvak, pippalī, nāgapuṣpa and viḍa, with hiṅgu, pepper and elā, sour with fruit. Or (drinks) with hot water and rock salt with viḍa, tvak, cavya, elā, hiṅgu, pippalī fruit and root, and dry ginger. Food with heart-pleasing khaḍas is beneficial here... (the verse is cut off).
The commentary says madya mixed with tvak, pippalī and the like, and hiṅgu, pepper and the like, is taken, with 'fruit-sour' meaning sourened with pomegranate seeds and citron. Magadhāphalamūla means the fruit and root of pippalī. Khaḍas are a special kind of soup. Some read 'madyaiḥ' for 'hṛdyaiḥ', some 'phalaiḥ' for 'khaḍaiḥ', and some 'yathoktam' for 'viḍatvak'.
... A pānaka of grapes, kapittha fruit and pomegranate, rich in honey and sugar; or a pānaka of āmrātaka and kola juice: it removes pānavibhrama. Or a cool drink made with dates, vetraka, karīra fruit, parūṣaka, grapes and trivṛt, with sugar, or with śrīparṇī. Or one may drink these: kṣīrī sprouts, lotus stalk, jīraka, nāgapuṣpa, patra, elā, vālukā, sugar, sārivā, padmaka, āmrāta, bhavya, karamardaka, kapittha, kola, vṛkṣāmla, vetra fruit, jīraka and pomegranate, mixed with cool water containing yaṣṭīmadhu and blue lotus.
The commentary gives treatment of pānavibhrama. Here 'fruits' means special fruits such as citron. Not only the grape pānaka with honey and sugar but also the āmrātaka-kola-juice pānaka is recommended. Karīra is the fruit of a desert plant; śrīparṇī is kāśmarī fruit. Kṣīrī pravāla is sprouts of vaṭa and similar. Bhavya is a fruit the size of a palm fruit from the north, or karmaraṅga per others. The cool water is water mixed with yaṣṭīmadhu and blue lotus.
Key terms
pānavibhrama
A delirium-type disorder from drinking.
pānaka
Sweet-sour cooling drink.
bhavya
A palm-sized fruit; karmaraṅga per others.
Adhikarana ३८ (४२) · Śloka ४२
सेवेत वा मरिचजीरकनागपुष्पत्वक्पत्रविश्वचविकैलयुतान् रसांश्च |
सूक्ष्माम्बरस्रुतहिमांश्च सुगन्धिगन्धान् पानोद्भवान्नुदति सप्तगदानशेषान् ||४२||
Meaning of the śloka
Or he may take juices with pepper, jīraka, nāgapuṣpa, tvak, patra, dry ginger, cavikā and elā, and cool infusions strained through fine cloth and fragrantly perfumed; these remove all seven disorders arising from drink without remainder.
The commentary says juices means meat juices; 'complete' means each accompanied by all of pepper and the rest; 'strained through fine cloth' means filtered through fine cloth and cooled; 'fragrantly perfumed' means strongly fumigated with agaru and the like. 'Remove' means burst. The seven disorders from drink are the four madātyayas (the three by doṣa and the combined) and the three: paramada, pānājīrṇa and pānavibhrama; since they arise from pānātyaya, they number seven.
Mild drinks pleasant to all five senses, agreeable to the heart and giving comfort to the mind, should be used constantly in pānātyaya; and (the company of) mature women with broad hips, full and high breasts and slightly bent waists, of youthful full bodies and pleasing to all five senses, is to be enjoyed.
The commentary says that after stating the treatment of pānātyaya and the rest, it now returns to the treatment of pānātyaya alone. The five senses' objects are sound, touch, form, taste and smell. Mild drink combinations are mild liquors, whether flour-based, jaggery-based or honey-based. 'Heart-pleasing' means beneficial to the heart and dear to it. The description of women lists praised bodily features; prauḍhā means capable of pleasure. Śrī Brahmadeva explains the compound as women who have supreme pleasing character in the five senses' objects; others read it as women excelling in the five sense-objects.
Key terms
mṛdupānayoga
Mild alcoholic drink preparations.
pañcendriyārtha
The five sense-objects: sound, touch, form, taste, smell.
Adhikarana ४० (४५) · Śloka ४५
पिबेद्रसं पुष्पफलोद्भवं वा सितामधूकत्रिसुगन्धियुक्तम् |
सञ्चूर्ण्य संयोज्य च नागपुष्पैरजाजिकृष्णामरिचैश्च तुल्यैः ||४५||
Meaning of the śloka
He may drink the juice arising from flowers and fruits, with sugar, madhūka and the three fragrant drugs; or, having powdered and combined equal parts of nāgapuṣpa, ajājī, kṛṣṇā and pepper...
The commentary says that another remedy in pānātyaya is given. The juice from flowers and fruits means from kūṣmāṇḍa (ash gourd) and the like; madhūka is the flower of the jaggery tree; trisugandhi is trijātaka (cinnamon bark, cardamom and cinnamon leaf).
Key terms
trisugandhi
Trijātaka: cinnamon bark, cardamom and cinnamon leaf.
kūṣmāṇḍa
Ash gourd.
Adhikarana ४१ (४६) · Śloka ४६
वर्षाभूयष्ट्याह्वमधूकलाक्षात्वक्कर्बुदाराङ्कुरजीरकाणि |
द्राक्षां च कृष्णामथ केशरं च क्षीरे समालोड्य पिबेत् सुखेप्सुः ||४६||
Meaning of the śloka
Varṣābhū, yaṣṭīmadhu, madhūka, lākṣā, tvak, sprouts of karbudāra, jīraka, grapes, kṛṣṇā and kesara, mixed in milk, may be drunk by one seeking comfort.
The commentary says the ingredients from varṣābhū to kesara are mixed in milk and drunk by one who desires comfort. Varṣābhū is white punarnavā; tvak is cinnamon bark (coca); karbudārāṅkura are shoots of kāñcanāra.
By whichever madya (surā, āsava and so on) a person has been laid low by drinking to excess, that same should be given to him according to rule; for if reversed, he certainly meets with misery (bhraṃśa).
The commentary states a special rule where general drinking has been mentioned. The same surā or āsava that caused the collapse is to be given to him by the rule, with sauvarcala and the like. Why the same? Because if the opposite is done, he attains distress.
The commentary gives an analogy for how a person afflicted by madya finds health only from madya: as one harmed by a king finds relief from that king. 'From that' the first time refers to the king, the second to madya.
Key terms
dṛṣṭānta
Illustrative example.
prasāda
Relief or favour.
Adhikarana ४४ (४९) · Śloka ४९
विच्छिन्नमद्यः सहसा योऽतिमद्यं निषेवते |
तस्य पानात्ययोद्दिष्टा विकाराः सम्भवन्ति हि ||४९||
Meaning of the śloka
One who, having stopped drinking, suddenly takes much madya, is subject to the disorders described as arising from excessive drinking.
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इदानीमनुक्तसङ्ग्रहायाह- विच्छिन्नमद्य इत्यादि| विच्छिन्नमद्यः त्यक्तमद्यः| सहसा अविमृश्यैव| पानात्ययोद्दिष्टा ध्वंसकादयः| तथा च तन्त्रान्तरम्,- “विच्छिन्नमद्यः सहसा योऽतिमद्यं निषेवते| भवेतां मारुतात् कष्टौ तस्य ध्वंसकविक्षयौ”- इत्यादि||४९||
Meaning of the commentary
The commentary says this gathers what has not been mentioned. Vicchinnamadya means one who has given up drinking. 'Suddenly' means without thinking. The pānātyaya disorders described include dhvaṃsaka and others, quoting another tantra: 'the one who, having left alcohol, suddenly takes much of it, develops two severe disorders, dhvaṃsaka and vikṣaya, from vāta'.
Key terms
vicchinnamadya
One who has given up drinking.
dhvaṃsaka
A named alcohol-related disorder in the quoted tantra.
The commentary explains how thirst arises from drinking. The fiery and windy qualities are sharpness and dryness. 'Water-carrying channels' means the channels; by figure of speech the water itself. Others explain that those qualities dry the channels that carry water, and so the water that rests in them dries too, hence thirst from madya. Some read a different opening 'madyam āgneya-bhāvāt', which is not written because it is absent in the text.
Key terms
tṛṣṇā
Thirst.
ambuvaha srotas (ambuvahāni srotāṃsi)
Water-carrying channels.
Adhikarana ४६ (५१) · Śloka ५१
पाटलोत्पलकन्देषु मुद्गपर्ण्यां च साधितम् |
पिबेन्मागधिकोन्मिश्रं तत्राम्भो हिमशीतलम् ||५१||
Meaning of the śloka
Water cooked with the roots of pāṭalā, utpala and mudgaparṇī, mixed with pippalī and cooled like frost, may be drunk for that (thirst).
The commentary gives treatment of thirst from madya. Pāṭalā is a tree with fragrant flowers; 'roots' is plural because of many kinds of utpala. 'Cool as frost' means cold like snow. Water cooked with pāṭalā and the rest, mixed with pippalī powder, is drunk in thirst.
Ghṛta, oil, fat and marrow, cooked with curd and bhṛṅgarāja juice, with decoctions of bilva and barley and with all fragrant drugs ground, is best for anointing... (the verse is cut off).
The commentary gives the oleation for thirst after the decoction. Bhṛṅgarāja juice is of eclipta; bilva is bilva fruit; sarvagandhā are the fragrant drugs beginning with elā, ground into a paste. The four snehas (ghṛta, oil, fat, marrow) are cooked with each of curd, bhṛṅga juice and the decoctions in fourfold amounts, and a quarter of sneha as paste; this is praised for anointing. Others read milk in place of marrow and explain that because sneha is not processed with another sneha, ghṛta, oil and fat are cooked with four liquids for anointing.
The commentary says that after stating the anointing oil, the pouring is stated: the cool decoction is made from sweet, cooling drugs and is like frost. These anointing and pouring are to be done in madātyaya with thirst; others hold they apply to thirst from drinking alone.
Key terms
seka
Pouring or irrigation.
śītala kvātha (śītalaḥ kvāthaḥ)
Cool decoction.
Adhikarana ४९ (५३) · Śloka ५४
रसवन्ति च भोज्यानि यथास्वमवचारयेत् ||५३||
पानकानि सुशीतानि हृद्यानि सुरभीणि च |५४|
Meaning of the śloka
Juicy foods should be arranged according to each; and cool, heart-pleasing, fragrant pānakas.
The commentary indicates foods in madātyaya with thirst. Juicy means with abundant sweet taste; 'according to each' means opposed to the doṣa concerned, so the food opposed to the doṣa of that thirst-type is used. Pānakas are those made with grapes, pomegranate and the like; heart-pleasing means agreeable; fragrant means perfumed with camphor and the like.
The commentary says that by extension the burning caused by the heat of madya and its treatment are stated in one verse. Pānoṣmā is the heat of drinking; 'mixed with pitta and blood' means combined with them; ghora means fearful; the remedy is sweet and cooling. Some read 'madyoṣmā' for 'pānoṣmā'.
I shall now tell the cooling procedure that quiets burning for the wealthy: first, a paste of malayaja (sandal) cooled like moonbeams, pearl necklaces and snow-water is beneficial. Women should touch him as he lies, with cold-water-cool pearl necklaces and lotus-stalk bangles; he should lie on a bed bright with split blue lotuses, or on lotus leaves with water drops.
The commentary says that after the general treatment of burning by reference, a special treatment for wealthy persons is stated. Malayaja is fragrant sandal; pradeha is a thin paste. The comparison 'like moonbeams, pearl necklaces, snow-water' shows how cold the paste should be; other readings are 'pure cool like frost' and 'with hail and frost'. Karaka is hail. 'Lying' means resting, not sleeping, since sleep is impossible for one so burnt. Abalā means mature women. The bed of freshly opened blue lotuses is cool.
Receiving the wind brought by women over heaps of kahlāra, lotus petals and śaivala, and fanned by pleasant forest breezes, when able he may walk about in house-gardens, forest and long ponds.
The commentary says he receives the breeze brought by women (with fans and the like) while resting on heaps of kahlāra (white water lily), lotus petals and water moss. When cooled, he may walk about in houses, gardens and stepped lakes. 'Pleasant' means soft, cool and fragrant; 'forest-end breezes' means winds near orchards. Others read 'cool' for 'pleasant', 'water-end' for 'forest-end', and 'delighted' for 'able'.
Or he who is overcome by burning should be sprinkled with waters of lāmajjaka, lotus and sandal; and he should go to a step-well with fresh water, drained and cleaned of mud, filled with lotuses and blue lotuses and scented water, his body adorned with fresh sandal, and the hairs of his skin roughened by the touch of his beloved's hand.
The commentary says: the burning patient is sprinkled with decoctions of lāmajjaka (a mountain root, or uśīra per others), lotus and blue lotus and white sandal (which is the burning-relieving one) and vālaka. The step-well is one from which the old water has been drained and mud removed, filled with new clean water, with slightly white lotuses and blue lotuses, and fragrant with plenty of sandal. He goes there with his body anointed with white sandal.
There, women skilled in water play and gentle by nature should delight him, touching him with hands, thighs and faces cool like lotus petals and with firm breasts, with charming words.
The commentary says that in that step-well, mature women skilled in water play and gentle in behaviour should gladden the burning patient by touching him with hands, thighs and faces cool like lotus leaves, and with firm breasts, and with sweetly modulated speech. Some read 'hips' for 'faces'.
The tired person should lie in a dhārāgṛha (shower-house) that is dark like rainy clouds from falling water, its belly cooled by water and wind; the ground sprinkled with fragrant waters and flowers; walls plastered with pastes of patra, vālaka and sandal; and arranged with jātī, blue lotus, priyaka, kesara, white lotus, punnāga, nāgakesara and karavīra flowers; in that house, red with lotus pollen, with garlands of flowers swaying in the carefully brought breeze.
The commentary explains: a dhārāgṛha is a house where water drips continuously so that it looks as dark as a rainy day. The interior is cool with water-mixed wind. Fragrant waters are decoctions of elā and similar; the ground is sprinkled with them and with jasmine flowers; some read a variant reading of these. Walls are plastered with paste and decoction of patra, vālaka and white sandal. Jātī is jasmine; utpala is blue lotus; priyaka is bījaka; kesara is bakula; puṇḍarīka is white lotus; punnāga; nāgakesara; and red karavīra: flowers of these arrange the decoration. Others read a different line listing māṃsī, tamāla, tṛṇa, kuṅkuma, lotus leaf, jasmine and red karavīra. The house is red with lotus pollen; the garlands sway from carefully brought air.
Key terms
dhārāgṛha
A shower-house or cooled house with dripping water.
He should hear pleasing accounts of the cold-watered Hemanta, Vindhya, Himavat and Malaya mountains, with plantain and green trees, and of lakes with blossoming blue lotuses, and of the moonrise. For the one who is wilted and depressed, mind-pleasing women with full breasts, thighs and hips, anointed with red sandal, with wet clothes and loose girdles and pearl strings, should embrace him and lie together with him.
The commentary says that lying in such a house, he should hear pleasing talk about mountains such as Hemanta (Himalaya), Vindhya, Himavat and Malaya, with cool water, plantain groves and green trees and lakes of open blue and other lotuses; and about the moonrise. For the one who still finds no comfort, being tired and low, the women just described should embrace him and lie with him, wearing wet clothes, with loose belts of small golden bells and pearl strings. The women are anointed with red sandal, or with camphor per others. Some read a different word for 'embracing', with the same sense.
The commentary says harṣayeyuḥ means bring contentment; 'the man' means the one with burning; women delight him by their gentle speech and other qualities, being in a secluded place; 'from their coolness' they pacify his burning; the 'other type' means another variety of pitta-pānātyaya.
The commentary says that after a general regimen for thirst and the rest, the special regimen for the burnings is given. The plural 'burnings' is because burning is of many kinds to be described; 'in full' means all of them.
Blood, greatly aggravated and spread through the whole body, burns and is scorched; the person is tugged and burned, copper-coloured with copper eyes, his body and face smelling of iron, as if strewn with fire. Having fasted him by the rule, one should give a graded diet. If the burning does not subside, and after he has been satisfied with jāṅgala meat juices, the rohiṇī (red) vessels in the limbs should be opened, according to the method.
The commentary describes blood-caused burning and its treatment. 'Tugged' means pulled, like a special pain; 'burned' or 'dried' per others. Copper-coloured means with a copper sheen; red-eyed. The smell of iron applies to body and face. 'As if strewn with fire' means he feels himself covered with burning coals, showing great burning. After lightening by various methods, a graded diet with nourishment follows. If the burning still does not subside, after nourishing with jāṅgala juices, the red vessels in the arms and legs are to be opened by the method of venesection.
Key terms
raktadāha
Burning arising from blood.
rohiṇī sirā (rohiṇīḥ sirāḥ)
Red vessels (veins) opened in venesection.
saṃsṛṣṭāhāra
Graded reintroduction of diet.
Adhikarana ६१ (७०) · Śloka ७०
पित्तज्वरसमः पित्तात् स चाप्यस्य विधिर्हितः |७०|
Meaning of the śloka
The (burning) arising from pitta is like pitta fever, and that same regimen is beneficial for it.
The commentary says that hereafter the sameness of this burning with pitta fever, and its treatment, is stated: the treatment of pittajvara is applied to it.
From suppression of thirst, when the water element is depleted, fire (tejas) rises strongly; it burns the body outside and inside, in the dull-minded person. With dried throat, palate and lips, he moves about with his tongue drawn out.
The commentary gives treatment of burning caused by suppressed thirst. 'Water element' is the element of drinking-water in the body; tejas is pitta's heat, which increases greatly. It burns the body outwardly and inwardly, so the patient is dull-minded. He extends his tongue out and flings his hands and feet. Some read 'his tongue comes out and trembles'.
Key terms
tṛṣṇānirodha
Suppression of thirst (not drinking when thirsty).
abdhātu
The water element or fluid in the body.
tejas
Fire, pitta heat.
Adhikarana ६३ (७२) · Śloka ७३
तत्रोपशमयेत्तेजस्त्वब्धातुं च विवर्धयेत् |
पाययेत् काममम्भश्च शर्कराढ्यं पयोऽपि वा ||७२||
शीतमिक्षुरसं मन्थं वितरेच्चेरितं विधिम् |७३|
Meaning of the śloka
There he should pacify the tejas and increase the water element; let him drink water as he likes, rich in sugar, or milk; cold sugarcane juice, mantha, and the regimen stated (for pitta fever).
The commentary says that in burning from suppressed thirst, the heat of pitta is pacified with sweet and cooling things, and the water element is increased by things that are akin to it: sweet, unctuous and cooling. Water is given rich in sugar, or milk with sugar; mantha is the flour drink described earlier; and the pitta-fever-relieving regimen is given. Some read 'another regimen' (itaram vidhim), meaning another pitta-relieving regimen.
The commentary says asṛjā means with blood; pūrṇakoṣṭha means one with a filled abdomen; duḥsaha means terrible. Vidhi is treatment. 'Its signs' mean those described in the sadyovraṇīya chapter. Some read a genitive 'of the blood', explaining it as filling.
The burning described as arising from depletion of the dhātus, with fainting and thirst, a faint voice, without activity, greatly sinking under pressure: for him the regimen for raktapitta, unctuous and vāta-relieving, is beneficial.
The commentary says that 'dhātu-depletion burning' refers to the burning in blood depletion; the text does not name blood specifically, to show that burning also occurs in depletion of other dhātus. Kṣāmasvara is weak voice; kriyāhīna is without bodily or mental activity.
Another (burning) arises from blood, in one who eats after bleeding (from a wound), or who grieves in many ways; he burns greatly within, with thirst, fainting and raving. That person, given his desired sense-objects and surrounded by friends, should be treated with a diet of milk and meat juice, by the rule stated.
The commentary describes another kind of blood burning: after stating burning from a blood-filled abdomen, it gives another kind. 'From wounded blood' means blood loss; one who eats after it or grieves in many ways develops another burning from blood; 'within' means inside. He is given desired sounds, touch and the like, surrounded by friends, and treated with the previously stated burning-relieving regimen.
Key terms
kṣatajarakta (kṣataja rakta)
Blood from a wound or injury.
iṣṭaviṣaya
Desired sense objects.
Adhikarana ६७ (७८) · Śloka ७८
मर्माभिघातजोऽप्यस्ति स चासाध्यतमः स्मृतः |७८|
Meaning of the śloka
There is also burning from injury to a vital point (marma); that is considered the most incurable.
The commentary explains that burning from injury of a vital point means blow to a marma that kills immediately or after some time. An objection: then incurability is already established, so why say 'most incurable'? Answer: from that very statement it is known that the marma injury kills now or later. Some read 'so 'sādhyaḥ saptamo mataḥ' (that is the seventh, incurable)', and so they count the burnings: first from the heat of drinking (tvacaṃ prāptastu pānoṣmā...), second from spread pitta (kṛtsnadehānugaṃ pittam...), third from suppressed thirst, fourth from blood-filled abdomen, fifth from dhātu depletion, sixth from wound-blood and grief, and seventh from injury to a marma.
Key terms
marmābhighātaja dāha
Burning from injury to a vital point.
asādhyatama
Most incurable.
Adhikarana ६८ (७८) · Śloka ७८
सर्व एव च वर्ज्याः स्युः शीतगात्रेषु देहिषु ||७८||
(एवंविधो भवेद्यस्तु मदिरामयपीडितः ||) |
Meaning of the śloka
All (burnings) are to be abandoned in those persons whose bodies are cold. (A bracketed line: such a person is one afflicted by the disorders of drink.)
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अवस्थायां सर्वेषामपि दाहानां वर्जनमाह- सर्व एवेत्यादि| सर्व एव ‘दाहा’ इति शेषः||७८||
Meaning of the commentary
The commentary says that in this stage, all burnings are to be given up: the patient whose body is cold outside while burning inside is not treated.
Key terms
varjya
To be avoided or abandoned.
śītagātra
With a cold body.
Adhikarana ६९ (७९) · Śloka ७९
प्रशान्तोपद्रवे चापि शोधनं प्राप्तमाचरेत् ||७९||
Meaning of the śloka
When the complications have subsided, purgation (cleansing) should be done as appropriate.
The commentary gives a rule to prevent recurrence of burning. When thirst and other complications have subsided, cleansing (virecana) is done because it relieves pitta, according to the doṣa. Others take 'cleansing' as including emesis, which is done when pitta causing burning is in the site of kapha. Some read 'the person, whose complications are subsided, should have cleansing done'.
Madyas that contain jīraka, fresh ginger, dry ginger and sauvarcala, diluted with half water, pleasing to the heart and fragrant, when drunk quickly pacify thirst.
The commentary says that it states how madya, when drunk, does not cause thirst. 'With jīraka' means with cumin; fresh ginger and dry ginger are the well-known ones; 'sahā' is understood before fresh ginger, so the list is an adjective of madya. 'Half water' means mixed with half water; 'heart-pleasing' means pleasing to the mind; 'fragrant' means of excellent fragrance.
Key terms
ardhajalapluta (ardhajalaplutāni)
Mixed with half water.
sauvarcala
Black salt.
Adhikarana ७१ (८१) · Śloka ८१
जलप्लुतश्चन्दनभूषिताङ्गः स्रग्वी सभक्तां पिशितोपदंशाम् |
पिबन् सुरां नैव लभेत रोगान् मनोनुविघ्नं च मदं न याति ||८१||
Meaning of the śloka
One who is bathed, with his body adorned with sandal, wearing a garland, drinking surā along with food and meat as accompaniments, does not get the diseases and does not fall into the intoxication that obstructs the mind.
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किम्भूतः सन्मद्यपः किम्भूतां सुरां पिबन् पानजरोगान् मनोविधातकं च मदं न प्राप्नोतीत्याह- जलप्लुत इत्यादि| जलप्लुतो जलार्द्रगात्रः| चन्दनभूषिताङ्गः चन्दनानुलिप्तशरीरः| स्रग्वी पुष्पमालायुक्तः| सभक्तां भक्तेन सहिताम्| पिशितोपदंशां मांसभक्षणसहिताम्| रोगान् पानजानित्यर्थः| मनोनुविघ्नं च मदं न याति मनोविघातकं मदं न प्राप्नोति| एतेनोत्तरौ मदौ नाधिगच्छतीत्युक्तम्| अन्ये ‘मनोमतिघ्नं च मदं न याति’ इति पठन्ति; तत्र मनोबुद्धिप्रमोहलक्षणं मदं न प्राप्नोतीत्यर्थः||८१||
Meaning of the commentary
The commentary says that in what state of the drinker, and with what surā, one does not meet the drink-caused diseases or the mind-obstructing intoxication. Jalapluta means wet with water; sragvī means with a flower garland; 'with food' means along with food; 'with meat as accompaniment' means with meat eaten alongside. 'Diseases' means diseases of drink. By 'intoxication that obstructs the mind', it is said that the later two stages of intoxication are not reached. Some read 'intoxication that kills the intellect', meaning the state of bewildered mind and intellect.
Key terms
surā
Fermented liquor.
upadaṃśa
Accompaniment to drink.
Adhikarana पुष्पिका · Śloka ४७
इति सुश्रुतसंहितायामुत्तरतन्त्रान्तर्गते कायचिकित्सातन्त्रे मदात्ययप्रतिषेधो नाम (नवमोऽध्यायः, आदितः) सप्तचत्वारिंशत्तमोऽध्यायः ||४७||
Meaning of the śloka
Thus ends the chapter named Madātyayapratiṣedha, the forty-seventh chapter (the ninth from the beginning of this section), in the Kāyacikitsā-tantra within the Uttaratantra of the Suśruta Saṃhitā.