5. agrōpaharaṇīyādhyāyaḥ

Meaning of the commentary

This answers why procedures such as excision and their supplies are introduced first, rather than oleation and the materials and procedures associated with it: surgical work is the principal concern of this text.

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.

Meaning of the commentary

Further openings are discussed when the first does not permit clearance. The commentator explicitly glosses na as 'the person' and antara as 'within'. Gati means a nadi tract. Utsanga is first explained as a depressed internal recess formed when pus remains for a long time and breaks down surrounding unripe tissue, resembling a hollow or lap. Another interpretation derives it from pus collecting above. Dosha here specifically means pus: retained pus leads to the involvement of vata and the other doshas, so the effect's name is applied to its cause.

Meaning of the commentary

This limits the earlier instruction concerning a patient who has eaten. The commentator states that a full digestive tract, together with application of instruments and related actions in these conditions, may produce severe distress or death and aggravate anila. In diseases of the mouth, food expelled through pressure from a finger or another instrument, or through disgust, may obstruct the procedure.

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.

Meaning of the commentary

The first explanation understands 'after this' as after the third day. Doshas are vata and the others; seasons begin with hemanta; strength is low, moderate or high. Age, suitability through habituation and similar factors are also included. These are assessed while treatment continues until healing. Another reading shortens the list to 'decoctions and so on' and understands the time as the fourth bandaging, after the third. In that reading, the inclusive phrase also covers pastes and unctuous substances.

Meaning of the commentary

Internal clearance is indicated by the disappearance of pain associated with vata and the other doshas. External clearance is described through four features: appropriate colour, rasa, condition or site, and smell. Some textual traditions omit the words beginning with excitement, anger and fear, but include these through the earlier phrase 'sexual activity and so on'.