5. agrōpaharaṇīyādhyāyaḥ

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Adhikarana 2 (3) · Śloka 3

trividhaṁ karma- pūrvakarma, pradhānakarma, paścātkarmēti; tadvyādhiṁ pratyupadēkṣyāmaḥ ||3||

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त्रिविधं कर्म- पूर्वकर्म, प्रधानकर्म, पश्चात्कर्मेति; तद्व्याधिं प्रत्युपदेक्ष्यामः ||३||

Meaning of the śloka

Treatment has three stages: purvakarma, the preparatory measures; pradhanakarma, the principal procedure; and pashchatkarma, the subsequent care. These will be explained in relation to each disorder.

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pūrvakarmētyādi tatraikē- “laṅghanādi virēkāntaṁ pūrvakarma vraṇasya ca| pāṭanaṁ rōpaṇaṁ yacca pradhānaṁ karma tat smr̥tam| balavarṇāgnikāryaṁ tu paścātkarma samādiśēt’’- iti; anyē tu saṁśōdhyasya pācanasnēhanasvēdanāni pūrvakarma, vamanavirēcanabastinasyasirāmōkṣaṇāni pradhānaṁ karma, pēyādyannasaṁsarjanaṁ paścātkarma; aparē tu cayādīnāṁ pūrvarūpāntānāmātaṅkōtpattēḥ prāgyat kriyatē tat pūrvakarma, ātaṅkōtpattau yat tat pradhānaṁ karma, nivr̥ttātaṅkasyānubandhōpacaraṇāya yat tat paścātkarma| idaṁ tat pūrvakarmētyādi iha kathaṁ nōdāhriyata iti praṣṭuruttaramāha- tadvyādhimityādi|- taditi trividhaṁ karma vyādhiṁ vyādhiṁ pratyupadēkṣyāmaḥ; na iha, granthagauravabhayāt||3||

Meaning of the commentary

Several interpretations of the three stages are preserved. One describes measures from langhana through purgation as preliminary care for a wound, opening and healing the wound as the principal treatment, and measures concerning strength, complexion and agni as subsequent care. Another applies the division to a person undergoing shodhana: pachana, oleation and sweating are preliminary; emesis, purgation, basti, nasya and venesection are principal procedures; and a gradual dietary sequence beginning with peya is subsequent care. A third makes the division according to the course of illness: measures before its manifestation, from accumulation through premonitory signs, are preliminary; those during manifest illness are principal; and care for what persists after the illness subsides is subsequent. These measures are not all detailed here because that would make the text unnecessarily lengthy; they will be explained under individual disorders.

Key terms

pUrvakarma (pūrvakarma): Preparatory measures, defined differently in the commentary's three interpretations.
pradhAnakarma (pradhānakarma): The principal treatment or procedure.
pashcAtkarma (paścātkarma): Care following the principal procedure or the subsiding of illness.
peyA (peyā): A thin gruel placed first in the gradual dietary sequence mentioned here.

Adhikarana 5 (6) · Śloka 6

atō'nyatamaṁ karma cikīrṣatā vaidyēna pūrvamēvōpakalpayitavyāni bhavanti, tadyathā- yantraśastrakṣārāgniśalākāśr̥ṅgajalaukālābūjāmbavauṣṭhapicuprōtasūtrapatrapaṭṭamadhughr̥tavasāpayastaila- tarpaṇakaṣāyālēpanakalkavyajanaśītōṣṇōdakakaṭāhādīni, parikarmiṇaśca snigdhāḥ sthirā balavantaḥ ||6||

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अतोऽन्यतमं कर्म चिकीर्षता वैद्येन पूर्वमेवोपकल्पयितव्यानि भवन्ति, तद्यथा- यन्त्रशस्त्रक्षाराग्निशलाकाशृङ्गजलौकालाबूजाम्बवौष्ठपिचुप्रोतसूत्रपत्रपट्टमधुघृतवसापयस्तैल- तर्पणकषायालेपनकल्कव्यजनशीतोष्णोदककटाहादीनि, परिकर्मिणश्च स्निग्धाः स्थिरा बलवन्तः ||६||

Meaning of the śloka

For a physician intending to undertake any of these procedures, the text calls for supplies to be assembled beforehand: yantras, sharp instruments, kshara, fire, probes or rods, horns, leeches, gourds, the jambavaushtha implement, cotton, cloth, thread, leaves, bandaging material, honey, ghee, fat, milk, oil, tarpana preparations, decoctions, applications and pastes, a fan, cold and warm water, vessels and other necessities. It also calls for attendants who are devoted, steady and strong.

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atō'nyatamamityādi| -ataḥ ēṣāṁ madhyē, anyatamam ēkatamaṁ, karma chēdyādikaṁ, cikīrṣatā kartumicchatā, pūrvamēvōpakalpayitavyāni samīpamānētavyāni| jāmbavauṣṭhaṁ jambuphalasadr̥śamukhāgrā kr̥ṣṇapāṣāṇaracitā vartiḥ, picuḥ ‘tulaṁ’ iti lōkē, prōtaṁ karpaṭaṁ, paṭṭaḥ vraṇabandhanadravyaṁ, tarpaṇaṁ jalaplutaṁ śaktukṣīrādi, kaṣāyaḥ auṣadhakvathitamudakaṁ, vyajanaṁ vaṁśādiracitaṁ, kaṭāhō lauhādinirmitaḥ; ādiśabdāt kavalikāmr̥tkapālakalasasthālīśayanāsanādi| yantrādiṣu madhyē kānicidupakaraṇāni karmāṅgāni, kānicid vyāpatpraśamanāni| parikarmiṇaścēti na kēvalaṁ yantrādīnyēvōpakalpayitavyāni kintu parikarmiṇaśca sarvakarmaṇāṁ kartāraḥ paricārakāḥ; kiṁviśiṣṭāstē? snigdhā anuraktāḥ, sthirāḥ acalāḥ, balavantaḥ sarvakāryēṣu samarthāḥ||6||

Meaning of the commentary

The required articles are to be brought nearby before undertaking a procedure such as excision. Jambavaushtha is described as a black-stone implement whose tip resembles a jambu fruit. Picu is cotton, prota is cloth, and patta is material for binding a wound. Tarpana includes preparations such as saktu mixed with water and milk preparations; kashaya is water in which medicinal substances have been boiled. A fan may be made of bamboo, and the vessel called kataha of iron or another material. The inclusive ending also covers pads, earthenware pieces, pots, cooking vessels, beds, seats and similar supplies. Some articles are needed for the procedure itself, while others address complications. Attendants, as well as equipment, must be prepared. They should be devoted to the person they serve, unwavering, and capable of carrying out the required tasks.

Key terms

jAmbavauShThaM (jāmbavauṣṭham): A black-stone implement with a tip likened to a jambu fruit.
picuH (picuḥ): Cotton among the preparatory supplies.
parikarmiNaH (parikarmiṇaḥ): Attendants who assist with the required tasks.

Adhikarana 6 (7) · Śloka 7

tataḥ praśastēṣu tithikaraṇamuhūrtanakṣatrēṣu dadhyakṣatānnapānaratnairagniṁ viprān bhiṣajaścārcayitvā, kr̥tabalimaṅgalasvastivācanaṁ laghubhuktavantaṁ prāṅmukhamāturamupavēśya , yantrayitvā , pratyaṅmukhō vaidyō marmasirāsnāyusandhyasthidhamanīḥ pariharan, anulōmaṁ śastraṁ nidadhyādāpūyadarśanāt , sakr̥dēvāpaharēcchastramāśu ca; mahatsvapi ca pākēṣu dvyaṅgulāntaraṁ tryaṅgulāntaraṁ vā śastrapadamuktam ||7||

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ततः प्रशस्तेषु तिथिकरणमुहूर्तनक्षत्रेषु दध्यक्षतान्नपानरत्नैरग्निं विप्रान् भिषजश्चार्चयित्वा, कृतबलिमङ्गलस्वस्तिवाचनं लघुभुक्तवन्तं प्राङ्मुखमातुरमुपवेश्य , यन्त्रयित्वा , प्रत्यङ्मुखो वैद्यो मर्मसिरास्नायुसन्ध्यस्थिधमनीः परिहरन्, अनुलोमं शस्त्रं निदध्यादापूयदर्शनात् , सकृदेवापहरेच्छस्त्रमाशु च; महत्स्वपि च पाकेषु द्व्यङ्गुलान्तरं त्र्यङ्गुलान्तरं वा शस्त्रपदमुक्तम् ||७||

Meaning of the śloka

The passage describes the historical preparation and performance of an incision. After choosing favourable calendrical occasions, it prescribes honouring fire, learned Brahmanas and physicians with curds, grains, food, drink and gems, followed by offerings, auspicious observances and blessings. The patient, having eaten lightly, is seated facing east and held steady; the physician faces west. The text describes introducing the instrument in the direction of the hairs until pus appears, avoiding marmas, siras, snayus, joints, bones and dhamanis, and withdrawing it promptly in a single movement. Even for a large suppurating lesion, it specifies an operative extent of two or three angulas.

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tataḥ praśastēṣvityādi|- tataḥ yantrādisambhārōpakalpanānantaram| tithayaḥ pratipadādayaḥ, karaṇāni bavādīni, muhūrtāḥ triṁśacchivādyāḥ, nakṣatrāṇi aśvinīprabhr̥tīni; praśastatvaṁ caiṣāṁ jyōtiḥśāstravidāṁ vacanājjñēyam| akṣatāni yavadhānyāni, ratnāni māṇikyamauktikādīni| kr̥tabalimaṅgalasvastivācanamiti baliḥ pūjōpahāraḥ, maṅgalaṁ gītādi, svastivācanamāśīrvādōccāraṇaṁ, kr̥taśabdō baliprabhr̥tibhiḥ saha pratyēkaṁ sambadhyatē| marmāṇi saptōttaraśatabhēdabhinnāni, sirāḥ saptaśatabhēdabhinnāḥ, navaśatabhēdabhinnāḥ snāyavaḥ, sandhayaḥ daśōttaradviśatabhēdabhinnāḥ, asthīni śatatrayabhēdabhinnāni, dhamanyaḥ nābhiprabhavāścaturviṁśatibhēdabhinnāḥ; ētāḥ parityajan| anulōmamiti lōmānukūlyēna, yēnaivāvartēna lōmāni santi tēnaivāvartēnētyarthaḥ; pratilōmaṁ tu lōmabhirēva pratihatadhāraṁ śastraṁ kuṇṭhībhavati vyathāṁ cōtpādayati| nidadhyāt pravēśayēt| kiyaddūraṁ śastraṁ nidadhyādityāha- āpūyadarśanāditi| sakr̥t ēkavāraṁ, na punaḥ punarityarthaḥ| āśu cēti caśabda ēvārthaḥ, tēnōbhayatrāpi niyamaḥ; ētēna sakr̥dēva śastramapaharēt, āśvēva śastramapaharēdityuktam| śastraṁ praṇidadhyādityatra śastrapraṇidhānamātramuktam, apaharēcchastramāśu cētyatra śastraśabda āśvapaharaṇakriyayā sambadhyata iti na paunaruktyam| idānīṁ sudūraśastrapātē'narthaṁ sambhāvayannavadhimāha- mahatsvapi ca pākēṣvityādi| antaraśabdō'yamavakāśavācī; tēna śastrapadaṁ śastrasthānaṁ dvyaṅgulāvakāśaṁ tryaṅgulāvakāśaṁ vētyuktaṁ; tatra dvyaṅgulāvakāśaṁ nātyavagāḍhē, tryaṅgulāvakāśamavagāḍhē iti| kēcidantaraśabdaṁ na paṭhanti||7||

Meaning of the commentary

These steps follow the assembling of equipment. Favourable tithis, karanas, muhurtas and nakshatras are to be determined by those versed in astral science. Akshata is glossed here as barley grains; gems include rubies and pearls. Bali means an offering, mangala includes singing, and svastivachana means pronouncing blessings. The anatomical structures to be avoided are counted as 107 marmas, 700 siras, 900 snayus, 210 joints, 300 bones and 24 dhamanis originating at the navel. Anuloma means following the direction in which the hairs lie; the commentator attributes bluntness of the edge and pain to working against that direction. The limit of entry is the appearance of pus. Both withdrawal in one movement and prompt withdrawal are stressed. Repetition of the word 'instrument' is explained as appropriate because entry and withdrawal are different actions. To limit harm from an excessively extensive incision, the passage specifies a space of two angulas for a less deep lesion and three for a deeper one. Some readings omit the word antara, 'space'.

Key terms

anulomam: Following the direction in which the hairs lie.
a~ggula (aṅgula): A finger-breadth unit used for the stated operative extent.
svastivAcanam (svastivācanam): The pronouncement of blessings.

Adhikarana 8 (9) · Śloka 9

bhavataścātra- āyataśca viśālaśca suvibhaktō nirāśrayaḥ | prāptakālakr̥taścāpi vraṇaḥ karmaṇi śasyatē ||9||

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भवतश्चात्र- आयतश्च विशालश्च सुविभक्तो निराश्रयः | प्राप्तकालकृतश्चापि व्रणः कर्मणि शस्यते ||९||

Meaning of the śloka

For operative work, the text commends a vrana that is elongated and broad, clearly defined, free from an unfavourable site, and made at the appropriate time.

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amumēvārthaṁ ślōkēna sphuṭīkurvannāha- āyataścētyādi| ēvaṁ vidhō vraṇaḥ śastrakarmaṇi praśasyatē| āyataśca viśālaścēti dvicakārēṇa āyatō'pi viśālō'pi āyataviśala iti pratipāda yati| nirāśrayō marmādyanāśritaḥ; ‘nirāśaya’ ityanyē, tatrānanuṣaṅgītyarthaḥ| prāptakālakr̥taścāpīti yuktē kālē kr̥taḥ; ētēna śastrakṣārāgnisādhyō bālavr̥ddhayōraprāptakālaḥ, tayōrvraṇē śastrādiniṣēdhāt; athavā śītakālē'gnisādhyō vraṇaḥ, grīṣmē sa ēvā prāptakālaḥ| anyē tu ‘yuktakālakr̥taḥ’ iti paṭhanti; tatra samapāka ityācakṣatē, yuktakālakr̥taḥ samyakpākakr̥tapratikriya ityaparē| āyataśca viśālaścētyādiślōkaṁ kēcinna paṭhanti||9||

Meaning of the commentary

The verse restates the preceding description. The repeated conjunction allows an elongated wound, a broad wound, or one possessing both features. Nirashraya is explained as not involving marmas and similar structures. Some read nirashaya, interpreted as not remaining adherent there. Appropriate timing is illustrated by restrictions on procedures using instruments, kshara or fire in children and older people; another example contrasts the cold season with summer for a lesion considered suitable for fire treatment. Some read yuktakalakrita and explain it as uniform suppuration; others as treatment performed when suppuration has properly occurred. Some textual traditions omit this verse.

Key terms

prAptakAlakRutaH (prāptakālakṛtaḥ): Performed at an appropriate time, with different explanations preserved in the commentary.

Adhikarana 15 (19-33) · Śloka 33

udakumbhāccāpō gr̥hītvā prōkṣayan rakṣākarma kuryāt; tadvakṣyāmaḥ- ||19|| kr̥tyānāṁ pratighātārthaṁ tathā rakṣōbhayasya ca | rakṣākarma kariṣyāmi brahmā tadanumanyatām ||20|| nāgāḥ piśācā gandharvāḥ pitarō yakṣarākṣasāḥ | abhidravanti yē yē tvāṁ brahmādyā ghnantu tān sadā ||21|| pr̥thivyāmantarīkṣē ca yē caranti niśācarāḥ | dikṣu vāstunivāsāśca pāntu tvāṁ tē namaskr̥tāḥ ||22|| pāntu tvāṁ munayō brāhmayā divyā rājarṣayastathā | parvatāścaiva nadyaśca sarvāḥ sarvē ca sāgarāḥ ||23|| agnī rakṣatu tē jihvāṁ prāṇān vāyustathaiva ca | sōmō vyānamapānaṁ tē parjanyaḥ parirakṣatu ||24|| udānaṁ vidyutaḥ pāntu samānaṁ stanayitnavaḥ | balamindrō balapatirmanurmanyē matiṁ tathā ||25|| kāmāṁstē pāntu gandharvāḥ sattvamindrō'bhirakṣatu | prajñāṁ tē varuṇō rājā samudrō nābhimaṇḍalam ||26|| cakṣuḥ sūryō diśaḥ śrōtrē candramāḥ pātu tē manaḥ | nakṣatrāṇi sadā rūpaṁ chāyāṁ pāntu niśāstava ||27|| rētastvāpyāyayantvāpō rōmāṇyōṣadhayastathā | ākāśaṁ khāni tē pāntu dēhaṁ tava vasundharā ||28|| vaiśvānaraḥ śiraḥ pātu viṣṇustava parākramam | pauruṣaṁ puruṣaśrēṣṭhō brahmā''tmānaṁ dhruvō bhruvau ||29|| ētā dēhē viśēṣēṇa tava nityā hi dēvatāḥ | ētāstvāṁ satataṁ pāntu dīrghamāyuravāpnuhi ||30|| svasti tē bhagavān brahmā svasti dēvāśca kurvatām | (svasti tē candrasūryau ca svasti nāradaparvatau) | svastyagniścauva vāyuśca svasti dēvāḥ sahēndragāḥ ||31|| pitāmahakr̥tā rakṣā svastyāyurvardhatāṁ tava | ītayastē praśāmyantu sadā bhava gatavyathaḥ ||32|| iti svāhā | ētairvēdātmakairmantraiḥ kr̥tyāvyādhivināśanaiḥ | mayaivaṁ kr̥tarakṣastvaṁ dīrghamāyuravāpnuhi ||33||

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उदकुम्भाच्चापो गृहीत्वा प्रोक्षयन् रक्षाकर्म कुर्यात्; तद्वक्ष्यामः- ||१९|| कृत्यानां प्रतिघातार्थं तथा रक्षोभयस्य च | रक्षाकर्म करिष्यामि ब्रह्मा तदनुमन्यताम् ||२०|| नागाः पिशाचा गन्धर्वाः पितरो यक्षराक्षसाः | अभिद्रवन्ति ये ये त्वां ब्रह्माद्या घ्नन्तु तान् सदा ||२१|| पृथिव्यामन्तरीक्षे च ये चरन्ति निशाचराः | दिक्षु वास्तुनिवासाश्च पान्तु त्वां ते नमस्कृताः ||२२|| पान्तु त्वां मुनयो ब्राह्मया दिव्या राजर्षयस्तथा | पर्वताश्चैव नद्यश्च सर्वाः सर्वे च सागराः ||२३|| अग्नी रक्षतु ते जिह्वां प्राणान् वायुस्तथैव च | सोमो व्यानमपानं ते पर्जन्यः परिरक्षतु ||२४|| उदानं विद्युतः पान्तु समानं स्तनयित्नवः | बलमिन्द्रो बलपतिर्मनुर्मन्ये मतिं तथा ||२५|| कामांस्ते पान्तु गन्धर्वाः सत्त्वमिन्द्रोऽभिरक्षतु | प्रज्ञां ते वरुणो राजा समुद्रो नाभिमण्डलम् ||२६|| चक्षुः सूर्यो दिशः श्रोत्रे चन्द्रमाः पातु ते मनः | नक्षत्राणि सदा रूपं छायां पान्तु निशास्तव ||२७|| रेतस्त्वाप्याययन्त्वापो रोमाण्योषधयस्तथा | आकाशं खानि ते पान्तु देहं तव वसुन्धरा ||२८|| वैश्वानरः शिरः पातु विष्णुस्तव पराक्रमम् | पौरुषं पुरुषश्रेष्ठो ब्रह्माऽऽत्मानं ध्रुवो भ्रुवौ ||२९|| एता देहे विशेषेण तव नित्या हि देवताः | एतास्त्वां सततं पान्तु दीर्घमायुरवाप्नुहि ||३०|| स्वस्ति ते भगवान् ब्रह्मा स्वस्ति देवाश्च कुर्वताम् | (स्वस्ति ते चन्द्रसूर्यौ च स्वस्ति नारदपर्वतौ) | स्वस्त्यग्निश्चौव वायुश्च स्वस्ति देवाः सहेन्द्रगाः ||३१|| पितामहकृता रक्षा स्वस्त्यायुर्वर्धतां तव | ईतयस्ते प्रशाम्यन्तु सदा भव गतव्यथः ||३२|| इति स्वाहा | एतैर्वेदात्मकैर्मन्त्रैः कृत्याव्याधिविनाशनैः | मयैवं कृतरक्षस्त्वं दीर्घमायुरवाप्नुहि ||३३||

Meaning of the śloka

The passage describes a protective rite performed while sprinkling water from a vessel. The practitioner announces the rite against harmful rites and fear of rakshasas, seeking Brahma's assent. Brahma and the other deities are invoked against beings that afflict the patient, while beings of the earth, atmosphere, directions and dwelling are respectfully asked to protect. Sages, divine and royal seers, mountains, rivers and oceans are also invoked. The prayer assigns protection of the tongue to Agni, pranas to Vayu, vyana to Soma, apana to Parjanya, udana to lightning and samana to thunder. Indra is asked to protect strength; Manu is invoked in connection with manye and understanding. Gandharvas protect desires, Indra sattva, Varuna discernment, and the ocean the navel region. The sun protects sight, the directions hearing, the moon the mind, the stars beauty and the nights the body's lustre. Waters are asked to nourish semen and plants the hairs; space protects the openings and earth the body. Vaishvanara protects the head, Vishnu capability, the foremost Purusha paurusha, Brahma the self, and Dhruva the eyebrows. These deities, described as continually present in the body, are asked to grant protection and long life. The concluding blessings invoke Brahma and the gods, with a parenthesized blessing from the sun, moon, Narada and Parvata, and pray for well-being, longevity, an end to calamities and freedom from suffering. The practitioner closes with svaha and a wish for long life through this protection by mantras described as Vedic and as dispelling harmful rites and disease.

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idānīṁ vraṇitasya śōṇitapūyādisambhavādrakṣōbhayaparihārārthaṁ rakṣākarma nidarśayannāha- udakumbhāccētyādi|- udakumbhāt pānīyakumbhāt, āpaḥ jalaṁ, gr̥hītvā ādāya, prōkṣayan pramārjayan| rakṣākarmanirdiṣṭapadānāṁ mantratvādvivaraṇaṁ na karaṇīyamiti kēcit; anyē tu vyākhyānayanti|- kr̥tyānāmiti kupitamantriṇō'bhicārakarmajanitā rākṣasī ‘kr̥tyā’ ityucyatē| pratighātārthaṁ nivāraṇārtham, atra ‘parirakṣārthaṁ’ iti kēcit paṭhanti| tathā rakṣōbhayasya cēti rākṣasabhayasya ca pratighātārthamityarthaḥ| brahmā tadanumanyatāmiti tadrakṣākarma brahmā aṅgīkarōtu| nāgā ityādi| yē yē nāgādayastvāmabhidravanti pīḍayanti tān brahmādyā dēvā ghnantviti piṇḍārthaḥ| tatra nāgāḥ vāsukyādayaḥ, piśācāḥ piśitāśanāḥ, gandharvāḥ dēvagāyanā hāhāhūhūprabhr̥tayaḥ, pitaraḥ agniṣvāttādayaḥ, yakṣāḥ dhanadādayaḥ, rakṣasāḥ rāvaṇaprabhr̥tayaḥ| dikṣvityatra yē carantīti sambadhyatē| vāstunivāsāḥ gr̥habhūminivāsinaḥ| prāṇāniti agniḥ sōmō vāyuḥ sattvaṁ rajastamaḥ pañcēndriyāṇi bhūtātmēti prāṇāḥ, atra dvādaśaprāṇēṣu madhyē sāmānyavātavācyō'pi vātaśabdaḥ prāṇākhyē vātaviśēṣē vartatē; kutaḥ? caturṇāṁ vyānādīnāmagrē vakṣyamāṇatvāt| sōmaḥ candramāḥ| tē tava| parjanyaḥ vr̥ṣṭimān mēghaḥ, indra ityanyē| stanayitnavaḥ mēghāḥ| balapatiriti indrasya viśēṣaṇam| manuḥ prajāpatiḥ, manyē grīvāpaścimabhāgāśritē dvē sirē ‘manyē’ ityucyētē, matiṁ tathā sa ēva manurmatiṁ rakṣatviti sambandhaḥ; ‘tathā manurmatiṁ rakṣatu’ ityahaṁ manyē, iti vyākhyānayanti kēcit| sattvaṁ guṇaviśēṣaḥ| manaḥ cittam| rūpamiha lāvaṇyaṁ vivakṣitaṁ, yatparyāyaḥ saundaryam| chāyā prabhābhēdaḥ; taduktam- “āsannā lakṣyatē chāyā prabhā dūrāt prakāśatē” (ca. i. a. 7)- iti| rētaḥ śukram, āpaḥ pānīyāni, āpyāyayantu vardhayantu| khāni srōtāṁsi, indriyāṇītyanyē| parākramaḥ sāmarthyam| pauruṣaṁ mēḍhraṁ, puruṣaśrēṣṭhaḥ nārāyaṇaḥ| ātmānaṁ jīvam| dhruvaḥ tārāviśēṣaḥ| ētāḥ pūrvōktā dēvatāḥ, nityāḥ satatasthitāḥ| svasti tē bhagavān brahmēti svasti maṅgalaṁ, bhagavān viśiṣṭajñānavān, dēvāḥ sahēndragā indrānuyāyina ityarthaḥ| pitāmahaḥ brahmā| ītayaḥ annādikṣayahētavō'tivr̥ṣṭyādayaḥ; taduktam- “ativr̥ṣṭiranāvr̥ṣṭirmūṣikāḥ śalabhāḥ khagāḥ| svacakraṁ paracakraṁ ca saptaitā ītayaḥ smr̥tāḥ”- iti||19-33||

Meaning of the commentary

The rite is introduced in response to fear of rakshasas associated with blood, pus and similar wound conditions. Some authorities hold that the words should not be explained because they are mantras; others provide the explanation that follows. Kritya is interpreted as a harmful female being produced through a hostile practitioner's ritual. An alternative wording speaks of protection rather than repelling. Brahma's assent means acceptance of the rite. The commentary identifies nagas with beings such as Vasuki, pishachas as flesh-eaters, gandharvas as divine singers, pitrs with groups such as the Agnishvattas, yakshas with figures such as Dhanada, and rakshasas with figures such as Ravana. Beings of the dwelling inhabit the house site. Prana is discussed through a list of twelve vital principles, but Vayu's role here is taken specifically as the prana division of vata because the other four divisions are named next. Soma is the moon; Parjanya is a rain-bearing cloud, or Indra according to others; and stanayitnu denotes clouds. Manu is Prajapati. One reading understands manye as the two siras at the back of the neck and also assigns protection of understanding to Manu; another takes manye as 'I think', rather than as anatomical wording. Rupa means beauty, and chaya a kind of lustre, distinguished from prabha as visible nearby rather than from afar. Retas is semen. Kha is interpreted as bodily channels, or alternatively the senses. Parakrama means capability; paurusha is glossed as the penis; the foremost Purusha as Narayana; atman as the living self; and Dhruva as a particular star. The deities are described as continually present. Svasti means auspicious well-being. The calamities mentioned at the end are illustrated as excessive rain, drought, rodents, locusts, birds, and one's own or an opposing army, all associated with destruction of food and other resources.

Key terms

rakShAkarma (rakṣākarma): The protective rite described in this passage.
kRutyA (kṛtyā): A harmful being attributed by the commentary to hostile ritual activity.
manye: Read either as two neck siras or as 'I think' in the alternative explanation.
ItayaH (ītayaḥ): Calamities destructive of food and other resources.

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