45. dravadravyavidhyadhyāyaḥ

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Adhikarana 7 (8) · Śloka 8

tatra varṣāsvāntarikṣamaudbhidaṁ vā sēvēta, mahāguṇatvāt; śaradi sarvaṁ, prasannatvāt; hēmantē sārasaṁ tāḍāgaṁ vā; vasantē kaupaṁ prāsravaṇaṁ vā; grīṣmē'pyēvaṁ; prāvr̥ṣi cauṇṭyamanabhivr̥ṣṭaṁ sarvaṁ cēti ||8||

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तत्र वर्षास्वान्तरिक्षमौद्भिदं वा सेवेत, महागुणत्वात्; शरदि सर्वं, प्रसन्नत्वात्; हेमन्ते सारसं ताडागं वा; वसन्ते कौपं प्रास्रवणं वा; ग्रीष्मेऽप्येवं; प्रावृषि चौण्ट्यमनभिवृष्टं सर्वं चेति ||८||

Meaning of the śloka

The text assigns water sources by season: at the end of the rains, atmospheric or upward-emerging water; in autumn, all water because it is clear; in winter, lake or reservoir water; in spring and likewise summer, well or spring water; and in the early rains, cunti water and older water not newly reached by rain.

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tatrētyādi| atra varṣāśabdō varṣāntē āśvayujē vartatē na tu bhādrapadē, tatrāntarikṣajalasya niṣiddhatvāt; taduktaṁ- “balāhakādyāḥ samadāḥ kīṭā lūtāśca khēcarāḥ| tadviṣōtsargasaṁsargādagrāhyaṁ tattadā jalam” iti| tarhi bhādrapadē kiṁ pātavyam? atrōcyatē- bhādrapadē māsyākāśaguṇabhūyiṣṭhabhūmyāśritamāntarikṣavadbhavatīti tatpayaḥ pēyamiti| anyē punastaptaśītamambhō bhādrapadē pāyayanti, pūrvasthāpitaṁ māhēndraṁ vā; anyē tu ‘varṣāsvāntarikṣamaudbhidaṁ kaupaṁ vā’ iti paṭhanti, tacca kaupaṁ vidāhaparihārārthaṁ sakṣaudraṁ pēyamiti vyākhyānayanti| śaradi sarvaṁ ‘pātavyam’ iti śēṣaḥ| prasannatvāditi prasannatvaṁ nirdōṣatvamagastyōdayāt| prāvr̥ṣi cauṇṭyamanavamanabhivr̥ṣṭaṁ sarvaṁ cēti anavaṁ purātanaṁ, tacca sārasaṁ tāḍāgaṁ vā; anabhivr̥ṣṭamanābhasaṁ, tacca kaupam| paraṁ yatra na vr̥ṣṭō dēvastadā sarvamēva pātavyaṁ yadi vā saṁskr̥taṁ bhavēt kvathanādibhiḥ; sarvatraivābhinavasya jalasya praviṣṭatvāt| anyē tu ‘anavam’ ityasya sthānē ‘anabhinavam’ iti paṭhanti; atrāpi sa ēvārthaḥ||8||

Meaning of the commentary

Here 'rainy season' means its end in Ashvayuja, not Bhadrapada, when atmospheric water is rejected because of a traditional concern about contamination from clouds, insects and airborne creatures. For Bhadrapada, the commentary allows ground-supported water rich in space qualities, or according to others boiled-and-cooled water or previously stored Mahendra water. A variant adds well water to atmospheric and udbhida water, taken with honey to avoid vidaha. Autumnal clarity is attributed to the rising of Agastya. In the early rains, anava means old water, such as lake or reservoir water, and anabhivrishta means well water not reached by rain. If it has not rained, any processed water may be taken because fresh rain has not entered it. Another reading has anabhinava, with the same meaning.

Key terms

anava: Old rather than newly collected water in this context.
anabhivRuShTa (anabhivrishta): Water not reached by recent rain.
prasanna: Clear or considered free from defects.

Adhikarana 8 (9-10) · Śloka 10

kīṭamūtrapurīṣāṇḍaśavakōthapradūṣitam | tr̥ṇaparṇōtkarayutaṁ kaluṣaṁ viṣasaṁyutam ||9|| yō'vagāhēta varṣāsu pibēdvā'pi navaṁ jalam | sa bāhyābhyantarān rōgān prāpnuyāt kṣipramēva tu ||10||

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कीटमूत्रपुरीषाण्डशवकोथप्रदूषितम् | तृणपर्णोत्करयुतं कलुषं विषसंयुतम् ||९|| योऽवगाहेत वर्षासु पिबेद्वाऽपि नवं जलम् | स बाह्याभ्यन्तरान् रोगान् प्राप्नुयात् क्षिप्रमेव तु ||१०||

Meaning of the śloka

Water contaminated by decomposition of insects, urine, feces, eggs or carcasses, filled with heaps of grass and leaves, turbid or mixed with poison is condemned. The text says that bathing in or drinking newly collected rainy-season water can quickly cause external and internal diseases.

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idānīṁ navasya salilasya bāhyābhyantaraprayōgē bāhyābhyantarānēva ca rōgānnirdiśannāha- kīṭētyādi| kīṭādibhiḥ saha kōthaśabdaḥ pratyēkamabhisambadhyatē, kōthaḥ śaṭitatvaṁ; kīṭāḥ saviṣā vr̥ścikādayaḥ, śavō mr̥taprāṇiśarīraṁ, pradūṣitaṁ vikr̥tīkr̥tam| tr̥ṇaparṇōtkarayutamiti tr̥ṇaparṇānāmutkaraḥ samūhastēna yutam| kaluṣaṁ malinam| viṣasaṁyutamiti sthāvarajaṅgamaviṣayuktamityarthaḥ| varṣāsviti āśvayujaṁ vihāyāṣāḍhaśrāvaṇabhādrapadā gr̥hyantē| varṣāśabdō'yaṁ prāvr̥ṣi varṣāsu ca vartatē| tadāha- “varṣāsu caturō māsān mātrāvadudakaṁ pibēt” iti| bāhyābhyantarān rōgāniti bāhyāḥ kuṣṭhādayaḥ, ābhyantarāstūdarādayaḥ; tē ca yathāsaṅkhyamavagāhapānābhyāṁ jñēyāḥ||9-10||

Meaning of the commentary

Kotha, meaning decay, applies separately to insects and each following contaminant. Insects include venomous creatures such as scorpions; shava is an animal corpse; kalusha means dirty or turbid; and poison may be plant- or animal-derived. Here the rainy months are Ashadha, Shravana and Bhadrapada, excluding Ashvayuja. External diseases such as kushtha are associated with bathing, and internal disorders such as udara with drinking.

Key terms

kotha: Decay or putrefaction affecting the listed contaminants.
kaluSha (kalusha): Dirty or turbid.
nava jala (nava-jala): Newly collected water during the specified rainy months.

Adhikarana 37 (49) · Śloka 49

tatra sarvamēva kṣīraṁ prāṇināmapratiṣiddhaṁ jātisātmyāt, vātapittaśōṇitamānasēṣvapi vikārēṣvaviruddhaṁ, jīrṇajvarakāsaśvāsaśōṣakṣayagulmōnmādōdaramūrcchābhramamadadāhapipāsāhr̥dbastidōṣa- pāṇḍurōgagrahaṇīdōṣārśaḥśūlōdāvartātisārapravāhikāyōnirōgagarbhāsrāvaraktapittaśramaklamaharaṁ, pāpmāpahaṁ balyaṁ vr̥ṣyaṁ vājīkaraṇaṁ rasāyanaṁ mēdhyaṁ vayaḥsthāpanamāyuṣyaṁ jīvanaṁ br̥ṁhaṇaṁ sandhānaṁ vamanavirēcanāsthāpanaṁ tulyaguṇatvāccaujasō vardhanaṁ bālavr̥ddhakṣatakṣīṇānāṁ kṣudvyavāyavyāyāmakarśitānāṁ ca pathyatamam ||49||

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तत्र सर्वमेव क्षीरं प्राणिनामप्रतिषिद्धं जातिसात्म्यात्, वातपित्तशोणितमानसेष्वपि विकारेष्वविरुद्धं, जीर्णज्वरकासश्वासशोषक्षयगुल्मोन्मादोदरमूर्च्छाभ्रममददाहपिपासाहृद्बस्तिदोष- पाण्डुरोगग्रहणीदोषार्शःशूलोदावर्तातिसारप्रवाहिकायोनिरोगगर्भास्रावरक्तपित्तश्रमक्लमहरं, पाप्मापहं बल्यं वृष्यं वाजीकरणं रसायनं मेध्यं वयःस्थापनमायुष्यं जीवनं बृंहणं सन्धानं वमनविरेचनास्थापनं तुल्यगुणत्वाच्चौजसो वर्धनं बालवृद्धक्षतक्षीणानां क्षुद्व्यवायव्यायामकर्शितानां च पथ्यतमम् ||४९||

Meaning of the śloka

Because of species-congeniality, the text says that all eight kinds of milk are generally permissible for living beings and compatible with disorders attributed to vata, pitta, blood and the mind. It attributes to milk relief of a long list of conditions, including chronic fever, cough, breathing difficulty, dryness or wasting, kshaya, gulma, mental disturbance, abdominal disease, fainting, dizziness, intoxication, burning, thirst, disorders of the heart and bladder, pandu, grahani disorder, piles, pain, udavarta, diarrhea, pravahika, disorders of the female reproductive system, miscarriage, raktapitta, fatigue and exhaustion. It further calls milk strengthening, nourishing, aphrodisiac, vajikarana, rasayana, supportive of intellect and lifespan, life-sustaining, bulk-promoting, uniting fractures, usable with emetic, purgative and asthapana therapies, and augmenting ojas. It is described as especially suitable for children, older people, the injured, the depleted, and those emaciated by hunger, sexual activity or exercise.

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sarvēṣāmēva samānaguṇānāṁ kṣīrāṇāṁ samānakarma nirdēṣṭumāha- tatrētyādi| sarvam aṣṭavidhamapātyarthaḥ| prāṇināṁ jarāyujānām| jātisātmyāt manuṣyādijātisukhakaratvāt| mānasēṣu vikārēṣu rajastamaḥsaṁsargajēṣu| jīrṇajvarētyādi jīrṇaśabdamēkē jvarēṇa saha sambadhnanti, anyē tu klamāntairjvarādibhiḥ saha, jīrṇatvēnaitēṣu prāyēṇa vātapittānubandhō bhavatītyāhuḥ| haraśabdō jvarādibhiḥ klamāntaiḥ sarvaiḥ saha pratyēkamabhisambadhyatē| kāsēti kāsō'tra kaphakāsaṁ tyaktvā, śōṣō'tra mukhakaṇṭhatālūnāṁ, kṣayō rājayakṣmā, gulmōdarayōrvātapaittikayōḥ, mūrcchābhramamadapipāsāsu kaphāmarahitāsu, hr̥dayadōṣāṇāṁ vātapittaprāyāṇāṁ, pāṇḍurōgē vātapittaprāyē, grahaṇīpradōṣē jīrṇāvasthāyām, arśassu raktapittaprabalēṣu, atisārē vātapittaśōṇitaprāyē pakvāvasthāyāṁ, pravāhikāyāṁ vātapittaprabalāyāṁ, garbhasrāvē āmānvayādinā; raktapittē kaphapradhānē, agnimāndyē ca na dēyam| balyaṁ māṁsōpacayakaram, anyē ōjasō vardhanamiti; tanmatē ‘ōjasō vardhanam’ iti pāṭhō'grē na bhavati| vr̥ṣyaṁ śukrajanakaṁ, vājīkaraṇaṁ śukrapravartanam, ētēna janakapravartakamityuktam| rasāyanaṁ satatōpayōgāt| mēdhyaṁ mēdhājanakaṁ pavitraṁ vā| pāpmāpahaṁ pāpōpaśamanaṁ viśēṣatō gavyam| vayaḥsthāpanaṁ jarayā vinā| āyuṣyaṁ āyuṣē hitam| sandhānaṁ bhagnasya| vamanavirēcanāsthāpanamiti vamanaṁ vamanadravyasaṁyōgi; virēcanaṁ saratvānmr̥dukōṣṭhasya, ‘rēcanadravyasaṁyōgādvirēcanam’ ityanyē; āsthāpanam āsthāpanadravyasaṁyōgi, āsthāpanaṁ nirūhaṇamityanarthāntaram| tulyaguṇatvāccaujasō vardhanamiti yāvanta ēvaujasō guṇāstāvanta ēva kṣīrasyāpi, tēna taistairēvātmaguṇaistēṣāṁ samānānāmōjasō guṇānāmabhivardhanam| jējjhaṭastu ‘gavyaṁ tu śītaṁ snigdhaṁ madhuramavidāhī’ iti paṭhati, śēṣaṁ tu samaṁ; tanmatē gōkṣīrasyaiva guṇāḥ||49||

Meaning of the commentary

The passage presents actions shared by the eight milks because of their similar qualities. Pranin here means placental beings, and species-congeniality means producing comfort for humans and related species. Mental disorders are those associated with rajas and tamas. Some connect jirna only with fever, while others connect chronicity with the whole list through exhaustion; the relieving verb applies individually to all conditions through klama. The commentary then narrows many indications: cough excludes kapha-type cough; shosha means dryness of mouth, throat and palate; kshaya means rajayakshma; gulma and abdominal disease are of vata-pitta type; fainting, dizziness, intoxication and thirst exclude kapha and ama; and several other conditions are limited by dosha, stage or predominance. It expressly says milk should not be given in kapha-predominant raktapitta or weak agni. Balya is interpreted as promoting flesh, though others read it as increasing ojas and omit the later separate phrase about ojas. Vrshya generates shukra, while vajikarana promotes its activity. Rasayana is linked to continuous use; medhya may mean intellect-promoting or purifying; and papmapaha, especially for cow milk, means reducing sin. Sandhana refers to fracture union. Milk functions in emesis or asthapana when combined with the respective drugs. Its purgative action is attributed either to its flowing quality in a soft koshta or, according to others, to combination with purgative drugs. Asthapana is equated with niruha. Milk is said to augment ojas because their qualities correspond. Jejjhata instead reads a statement beginning specifically with cow milk as cold, unctuous, sweet and non-burning; on that reading these qualities belong only to cow milk, while the remainder is shared.

Key terms

jAtisAtmya (jatisatmya): Congeniality attributed to compatibility with a species.
rasAyana (rasayana): A rejuvenative designation linked here to continuous use.
vAjIkaraNa (vajikarana): Promotion of reproductive activity, distinguished from generation of shukra.
ojas: A classical vital principle said to share qualities with milk.
AsthApana (asthapana): A decoction-enema procedure, equated here with niruha.

Adhikarana 70 (80) · Śloka 81

śaradgrīṣmavasantēṣu prāyaśō dadhi garhitam ||80|| hēmantē śiśirē caiva varṣāsu dadhi śasyatē |81|

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शरद्ग्रीष्मवसन्तेषु प्रायशो दधि गर्हितम् ||८०|| हेमन्ते शिशिरे चैव वर्षासु दधि शस्यते |८१|

Meaning of the śloka

Curd is generally discouraged in autumn, summer and spring. It is praised in hemanta, shishira and the rainy season.

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r̥tubhēdēna hēyōpādēyatāmāha- śaradityādi||80||-

Meaning of the commentary

The commentary states that the verse distinguishes when curd is to be avoided or selected according to season and adds no further detail.

Key terms

sharad: Autumn, a season in which curd is generally discouraged here.
hemanta: Early winter, a season in which curd is praised here.
shishira: Late winter, a season in which curd is praised here.

Adhikarana 97 (107-111) · Śloka 111

sarpiḥ purāṇaṁ saraṁ kaṭuvipākaṁ tridōṣāpahaṁ mūrcchāmadōnmādōdarajvaragaraśōṣāpasmārayōniśrōtrākṣiśira śūlaghnaṁ dīpanaṁ bastinasyapūraṇēṣūpadiśyatē ||107|| bhavati cātra- purāṇaṁ timiraśvāsapīnasajvarakāsanut | mūrcchākuṣṭhaviṣōnmādagrahāpasmāranāśanam ||108|| (ēkādaśaśataṁ caiva vatsarānuṣitaṁ ghr̥tam | rakṣōghnaṁ kumbhasarpiḥ syāt paratastu mahāghr̥tam ||109|| pēyaṁ mahāghr̥taṁ bhūtaiḥ kaphaghnaṁ pavanādhikaiḥ | balyaṁ pavitraṁ mēdhyaṁ ca viśēṣāttimirāpaham ||110|| sarvabhūtaharaṁ caiva ghr̥tamētat praśasyatē) ||111|| iti ghr̥tavargaḥ |

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सर्पिः पुराणं सरं कटुविपाकं त्रिदोषापहं मूर्च्छामदोन्मादोदरज्वरगरशोषापस्मारयोनिश्रोत्राक्षिशिर शूलघ्नं दीपनं बस्तिनस्यपूरणेषूपदिश्यते ||१०७|| भवति चात्र- पुराणं तिमिरश्वासपीनसज्वरकासनुत् | मूर्च्छाकुष्ठविषोन्मादग्रहापस्मारनाशनम् ||१०८|| (एकादशशतं चैव वत्सरानुषितं घृतम् | रक्षोघ्नं कुम्भसर्पिः स्यात् परतस्तु महाघृतम् ||१०९|| पेयं महाघृतं भूतैः कफघ्नं पवनाधिकैः | बल्यं पवित्रं मेध्यं च विशेषात्तिमिरापहम् ||११०|| सर्वभूतहरं चैव घृतमेतत् प्रशस्यते) ||१११|| इति घृतवर्गः |

Meaning of the śloka

Old ghee is described as sara, pungent after digestion, reducing all three doshas, kindling agni and countering a long list of historical conditions including fainting, intoxication, unmada, abdominal disease, fever, gara, wasting, apasmara and pains of the reproductive tract, ears, eyes and head; it is also prescribed for basti and eye filling. Further verses attribute effects in timira, breathlessness, pinasa, cough, skin disorders, poison, graha and related states. Ghee kept for 111 years is called kumbha-sarpis and is said to counter rakshas; older ghee is called maha-ghrita, praised for beings dominated by kapha and vata, strength, purity, intellect and especially timira, and described as removing all bhutas. This concludes the ghee group.

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purāṇaghr̥taguṇamāha- sarpirityādi| purāṇaṁ daśavarṣasthitam| viṣarudhiramadyajā madāstrayaḥ, garaḥ saṁyōgaviṣam| pūraṇē'kṣipūraṇē| ēkādaśaśatamiti ēkādaśōttaraṁ śatamityarthaḥ| bhūtaiḥ prāṇibhiḥ| ācāryastu ‘kaumbhaṁ tu śatavatsaram’ ityāha| ayaṁ pāṭhō nibandhēṣu na dr̥śyatē, asmābhistu bahuvaidyapaṭhitatvāt paṭhitaḥ||107-111||

Meaning of the commentary

Purana ghee means ghee kept for ten years. Three kinds of mada are attributed to poison, blood and alcohol; gara means a compounded poison. Purana in the procedures means eye filling. 'Eleven hundred' is interpreted as one hundred and eleven years. Bhuta can mean living beings in one clause and non-human afflictive beings in the ritual-medical claims. The author elsewhere calls one-hundred-year-old ghee kaumbha. Verses 109-111 are absent from the standard commentarial compilations but included here because many physicians recite them.

Key terms

purANa ghRuta (purana ghrita): Ghee aged ten years according to the commentary.
kumbhasarpis (kumbha-sarpis): Ghee said here to have been aged 111 years, though another source gives 100 years.
mahAghRuta (maha-ghrita): Ghee aged beyond the kumbha-sarpis period.
gara: A compounded poison in the commentary.

Adhikarana 155 (184) · Śloka 184

tadvat pakvarasaḥ śīdhurbalavarṇakaraḥ saraḥ | śōphaghnō dīpanō hr̥dyō rucyaḥ ślēṣmārśasāṁ hitaḥ ||184||

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तद्वत् पक्वरसः शीधुर्बलवर्णकरः सरः | शोफघ्नो दीपनो हृद्यो रुच्यः श्लेष्मार्शसां हितः ||१८४||

Meaning of the śloka

Sidhu made from cooked juice is described as similar to the preceding sugar-based sidhu, supportive of strength and complexion, sara, reducing swelling, agni-kindling, pleasing to the heart, appetizing and beneficial in shleshma and arshas.

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pakvarasaśīdhumāha- tadvadityādi| tadvat śārkaravat| pakvarasaḥ pakvēnēkṣurasādinā kr̥taḥ||184||

Meaning of the commentary

The commentary explains tadvat as ‘like the sharkara preparation’ and defines pakva-rasa as made from cooked sugarcane juice or another cooked juice.

Key terms

pakvarasa shIdhu (pakva-rasa sidhu): Sidhu made from cooked sugarcane juice or another cooked juice.
sara: Promoting movement or flow in the source's quality classification.

Adhikarana 156 (185) · Śloka 185

karśanaḥ śītarasikaḥ śvayathūdaranāśanaḥ | varṇakr̥jjaraṇaḥ svaryō vibandhaghnō'rśasāṁ hitaḥ ||185||

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कर्शनः शीतरसिकः श्वयथूदरनाशनः | वर्णकृज्जरणः स्वर्यो विबन्धघ्नोऽर्शसां हितः ||१८५||

Meaning of the śloka

Sidhu made from uncooked juice is described as reducing or depleting, and is said to counter swelling and udara. It supports complexion, promotes digestion, benefits the voice, removes obstruction and is said to be beneficial in arshas.

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apakvarasaśīdhuguṇamāha- karśana ityādi| śītarasikastvapakvarasakr̥taḥ| jaraṇō'nnādipariṇāmakārī||185||

Meaning of the commentary

The commentary identifies shita-rasika as a preparation made from uncooked juice. Jarana means bringing about transformation or digestion of food and similar material.

Key terms

shItarasika (shita-rasika): A sidhu made from uncooked juice.
karshana: Reducing or depleting.
jaraNa (jarana): Promoting transformation or digestion of food.

Adhikarana 167 (194-195) · Śloka 196

ariṣṭō dravyasaṁyōgasaṁskārādadhikō guṇaiḥ ||194|| bahudōṣaharaścaiva dōṣāṇāṁ śamanaśca saḥ | dīpanaḥ kaphavātaghnaḥ saraḥ pittāvirōdhanaḥ ||195|| śūlādhmānōdaraplīhajvarājīrṇārśasāṁ hitaḥ |196|

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अरिष्टो द्रव्यसंयोगसंस्कारादधिको गुणैः ||१९४|| बहुदोषहरश्चैव दोषाणां शमनश्च सः | दीपनः कफवातघ्नः सरः पित्ताविरोधनः ||१९५|| शूलाध्मानोदरप्लीहज्वराजीर्णार्शसां हितः |१९६|

Meaning of the śloka

Arishta is said to possess enhanced qualities because of its ingredients and processing. It is described as relieving many disorders, calming doshas, kindling, reducing kapha and vata, flowing, not strongly opposed to pitta, and beneficial in pain, abdominal distension, abdominal and splenic disorders, fever, indigestion and piles.

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āsavaprasaṅgēna tatsadr̥śāriṣṭaguṇamāha- ariṣṭa ityādi| dravyasaṁyōgaḥ abhayācitrakādisaṁyōgaḥ| saṁskārācca madyādadhikakarmatā| bahudōṣaharaścaivēti dōṣaśabdō vyādhivācī| dōṣāṇāṁ śamana ityasya bhāṣyaṁ- kaphavātaghna iti| pittāvirōdhana iti nañīṣadarthē, tēnēṣat pittaṁ hantīti manyatē| bahuvyādhihara ityētasya tu bhāṣyaṁ- śūlādhmānōdarādīnāṁ hita iti; śūlādikē hita ityarthaḥ, anyē ‘kaphavātaghnatvaṁ viśēṣataḥ’ ityāhuḥ||194-195||-

Meaning of the commentary

Arishta is discussed as a fermented preparation resembling asava. Its ingredient combination includes substances such as abhaya and citraka, and its processing is said to give it greater activity than alcohol alone. In 'relieving many doshas,' dosha means diseases. The general calming of doshas is explained specifically as reducing kapha and vata. The negative in pittavirodhana has a diminutive force, so the commentary understands it as mildly reducing pitta. The broad disease claim is then explained by the listed conditions. Others emphasize its effect on kapha and vata in particular.

Key terms

ariShTa (arishta): A medicinal fermented preparation whose properties depend on ingredients and processing.
dravya-saMyoga (dravya-samyoga): The combination of constituent substances.
saMskAra (samskara): Processing said to alter or enhance a preparation's activity.

← 44. virēcanadravyavikalpavijñānīyādhyāyaḥ 46. annapānavidhyadhyāyaḥ →