BRAHMAVAIVARTA-MAHAPURĀṆAM BRAHMA-KHANDA, CHAPTER 16
अथ षोडशोऽध्यायःatha ṣoḍaśo’dhyāyaḥChapter - 16
Brāhmaṇa spells out the medical treatment
SYNOPSIS
This is a conversation between a Brahmana and Mālāvatī, a virtuous woman seeking profound knowledge about the nature of life and death. The Brahmana, later revealed to be Lord Viṣṇu in disguise, encourages her to ask questions freely. Mālāvatī expresses her curiosity about the origin of ailments, their connection to life’s end, and the methods prescribed in sacred scriptures to counter these afflictions. She pleads for guidance not only for herself but for the welfare of all beings.
In response, the Brahmana elaborates on the ancient science of Āyurveda, considered the "fifth Veda," a divine revelation meant to preserve life and health. He explains how Āyurveda originated from Lord Brahma, who, inspired by the four Vedas—Ṛg, Yajur, Sāma, and Atharva—created a distinct branch dedicated to healing. This knowledge was passed on to Sūrya (the Sun God) and further transmitted through various sages and scholars. The Brahmana lists prominent sages, including Dhanvantri, Divodāsa, and Cyavana, who expanded this knowledge into specialized treatises or “tantras.” Each tantra addresses specific ailments and provides remedies to alleviate suffering and enhance vitality.
The Brahmana then delves into the nature of ailments, emphasizing that fever is the root of all diseases. He describes the causes of fever and categorizes it into types based on imbalances of the body’s three humors: Vāta (wind), Pitta (bile), and Kapha (phlegm), as well as a fourth type caused by a combination of all three (Tridoṣaja). Each type of fever arises from specific behaviors or conditions, such as indigestion, exposure to cold, or improper eating habits. The Brahmana also explains that fever is a divine force associated with Rudra (Śiva), which, while fearsome, can be countered through disciplined living and specific treatments.
He expands the discourse to include various other diseases, such as jaundice, cough, and ailments of the blood, digestion, and urinary system. Preventative measures are detailed, including dietary recommendations, seasonal routines, and lifestyle practices. The Brahmana emphasizes that self-discipline, moderation, and life aligned with Dharma (righteousness) are key to keeping ailments at bay. He highlights the importance of compassion and religious devotion in maintaining both physical and spiritual well-being.
The text transitions to practical advice for daily life. It prescribes the use of water for cleansing, oil massages, and regular exercise. It also advocates seasonal activities, such as basking in the sun during winter and applying sandalwood paste in summer. Consuming fresh, nourishing foods like ghee, butter, and milk, and avoiding harmful substances, ensures longevity and health. Conversely, the Brahmana warns against sinful behavior and improper associations, which invite ailments, old age, and suffering.
Mālāvatī then reveals her personal tragedy: her husband, cursed during Brahma’s court proceedings, had lost his life. She implores the Brahmana to restore her husband to life, expressing deep reverence and gratitude for his divine knowledge. Mālāvatī’s devotion moves the Brahmana, and he reveals his true identity as Lord Viṣṇu. Assuring her that he will revive her husband, he sets off for the assembly of gods to fulfill his promise.
This profound tale intertwines spiritual wisdom, medical science, and ethical living, emphasizing the interconnectedness of physical health, moral conduct, and divine grace. It illustrates the compassionate nature of divinity and the transformative power of devotion and knowledge in overcoming life’s adversities.
Chapter - 16
ब्राह्मण उवाच
दृष्टः कालो यमो मृत्युकन्या व्याधिगणा अहा ।
कस्तेऽधुना च संदेहस्तं पृच्छ कन्यके शुभे ॥ १ ॥
brāhmaṇa uvāca
dṛṣṭaḥ kālo yamo mṛtyukanyā vyādhigaṇā ahā |
kaste’dhunā ca saṃdehastaṃ pṛccha kanyake śubhe || 1 ||
Brahmana said "O girl, Kāla, Yama, death and all other ailments have been known to you, then what more doubt is there in your mind at the moment? You ask me."
ब्राह्मणस्य वचः श्रुत्वा दृष्टा मालावती सती।
यन्मनोनिहितं प्रश्नं चकार जगदीश्वरम् ॥ २ ॥
brāhmaṇasya vacaḥ śrutvā dṛṣṭā mālāvatī satī|
yanmanonihitaṃ praśnaṃ cakāra jagadīśvaram || 2 ||
On hearing the words of the Brahmaṇa, the chaste Mālāvatī felt delighted and she put her desired question to the lord of the universe.
मालावत्युवाच
त्वया यः कथितो व्याधिः प्राणिनां प्राणहारकः ।
तत्कारणं च विविधं सर्वं वेदे निरूपितम् ॥ ३ ॥
mālāvatyuvāca
tvayā yaḥ kathito vyādhiḥ prāṇināṃ prāṇahārakaḥ |
tatkāraṇaṃ ca vividhaṃ sarvaṃ vede nirūpitam || 3 ||
Malāvatī said-You have told me that ailments extract the life of the people and several types of treatments for these diseases have also been spelt out in the Vedas.
यतो न संचरेद्व्याधिर्दुर्निवारोऽशुभावहः ।
तमुपायं च साकल्यं भवान्वक्तुमिहार्हति ॥ ४ ॥
yato na saṃcaredvyādhirdurnivāro’śubhāvahaḥ |
tamupāyaṃ ca sākalyaṃ bhavānvaktumihārhati || 4 ||
You tell me the way by which one can protect the spread of the disease in the body. You kindly tell me the same in detail.
यद्यत्पृष्टमपृष्टं वा ज्ञातमज्ञातमेव वा।
सर्वं कथय तद्भद्रं त्वं गुरुर्दीनवत्सलः ॥ ५ ॥
yadyatpṛṣṭamapṛṣṭaṃ vā jñātamajñātameva vā|
sarvaṃ kathaya tadbhadraṃ tvaṃ gururdīnavatsalaḥ || 5 ||
You are the one who always is compassionate to the poor and the teachers. Therefore, whatever I have asked and that whatever I have not asked, you please, tell me all that is known to you or that is unknown to me. You tell me all that is of welfare to us.
मालावतीवचः श्रुत्वा विप्ररूपी जनार्दनः ।
संहितां वक्तुमारेभे संहितार्थं च वैद्यकीम् ॥ ६ ॥
mālāvatīvacaḥ śrutvā viprarūpī janārdanaḥ |
saṃhitāṃ vaktumārebhe saṃhitārthaṃ ca vaidyakīm || 6 ||
Thereafter lord Janārdana appearing in the form of a Brāhmaṇa started speaking on the scriptures relating to medicine (Vaidyaka- saṁhitā).
ब्राह्मण उवाच
वन्दे तं सर्वतत्त्वज्ञ सर्वकारणकारणम् ।
वेदवेदाङ्गबीजस्य वीजं श्रीकृष्णमीश्वरम् ॥ ७ ॥
brāhmaṇa uvāca
vande taṃ sarvatattvajña sarvakāraṇakāraṇam |
vedavedāṅgabījasya vījaṃ śrīkṛṣṇamīśvaram || 7 ||
Then Brāhmaṇa said: I bow at the feet of lord Kṛṣṇa, who is well aware of the secrets of all the tattvas, who is the cause of all the causes and is the seed of all the seeds of the Vedic literature.
स ईशश्चतुरो वेदान्ससृजे मङ्गलालयान् ।
सर्वमङ्गलमाङ्गल्यबीजरूपः सनातनः ॥ ८ ॥
sa īśaścaturo vedānsasṛje maṅgalālayān |
sarvamaṅgalamāṅgalyabījarūpaḥ sanātanaḥ || 8 ||
He is the welfare of all the welfares and is the seed of all the items of welfare which were created by the lord eternal and are the basis of the four Vedas, which were revealed by him.
ऋग्यजुः सामाथर्वाख्यान्दृष्ट्वा वेदान्प्रजापतिः ।
विचिन्त्य तेषामर्थं चैवायुर्वेदं चकार सः ॥ ९ ॥
ṛgyajuḥ sāmātharvākhyāndṛṣṭvā vedānprajāpatiḥ |
vicintya teṣāmarthaṃ caivāyurvedaṃ cakāra saḥ || 9 ||
The Vedas are known by the name of Ṛg, Yaju, Sama and Atharvan. By going through these Vedas and understanding their meanings, lord Brahmā created the fifth Veda known as Āyurveda.
कृत्वा तु पञ्चमं वेदं भास्कराय ददौ विभुः ।
स्वतन्त्रसंहितां तस्माद्भास्करश्च चकार सः ॥ १० ॥
भास्करच स्वशिष्येभ्य आयुर्वेदं स्वसंहिताम् ।
प्रददौ पाठयामास ते चक्रुः संहितास्ततः ॥ ११ ॥
kṛtvā tu pañcamaṃ vedaṃ bhāskarāya dadau vibhuḥ |
svatantrasaṃhitāṃ tasmādbhāskaraśca cakāra saḥ || 10 ||
bhāskaraca svaśiṣyebhya āyurvedaṃ svasaṃhitām |
pradadau pāṭhayāmāsa te cakruḥ saṃhitāstataḥ || 11 ||
Thus after creating the fifth Veda, its knowledge was bestowed on Sūrya and the sun- god created an independent composition of the same. Thereafter he taught the Āyurveda saṁhita to his pupils handing it over to them. Thereafter those pupils created many saṁhitas out of it.
तेषां नामानि विदुषां तन्त्राणि तत्कृतानि च।
व्याधिप्रणाशवीजनि साध्वि मत्तो निशामय ॥ १२ ॥
teṣāṃ nāmāni viduṣāṃ tantrāṇi tatkṛtāni ca|
vyādhipraṇāśavījani sādhvi matto niśāmaya || 12 ||
O noble lady, now you listen from me the names of those tantras which contained the prescriptions for the removal of the ailments.
धन्वन्तरिदिवोदास: काशीराजोऽश्विनीसुतौ ।
नकुलः सहदेवोऽर्किश्च्यवनो जनको बुधः ।। १३ ।।
जावालो जाजलि: पैलः करथोऽगस्त्य एव च।
एते वेदाङ्गवेदज्ञा: षोडश व्याधिनाशकाः ।। १४ ।।
dhanvantaridivodāsa: kāśīrājo’śvinīsutau |
nakulaḥ sahadevo’rkiścyavano janako budhaḥ || 13 ||
jāvālo jājali: pailaḥ karatho’gastya eva ca|
ete vedāṅgavedajñā: ṣoḍaśa vyādhināśakāḥ || 14 ||
The sixteen persons named Dhanvantri, Divodasa, Kāśirāja, Aśvinīkumāras, Nakula, Sahadeva, Yama, Cyavana, Janaka, Budha, Jābāla, Jājali, Paila, Karatha and Agastya are well-versed in the Vedas and other Vedic literature besides their tattvas. They are also proficient in the removal of ailments.
चिकित्सातत्त्वविज्ञानं नामतन्त्रं मनोहरम् ।
धन्वन्तरिच भगवांचकार प्रथमे सति ।। १५ ।।
चिकित्सादर्पणं नाम दिवोदासचकार सः ।
चिकित्साकौमुदी दिव्यां काशीराजश्चकार सः ।। १६ ।।
चिकित्सासारतन्त्रं च भ्रमघ्नं चाश्विनीसुतौ ।
तन्त्रं वैद्यकसर्वस्वं नकुलश्च चकार सः ॥ १७ ॥
चकार सहदेवश्च व्याधिसिन्धुविमर्दनम् ।
ज्ञानार्णवं महातन्त्रं यमराजचकार ह || १८ ||
cikitsātattvavijñānaṃ nāmatantraṃ manoharam |
dhanvantarica bhagavāṃcakāra prathame sati || 15 ||
cikitsādarpaṇaṃ nāma divodāsacakāra saḥ |
cikitsākaumudī divyāṃ kāśīrājaścakāra saḥ || 16 ||
cikitsāsāratantraṃ ca bhramaghnaṃ cāśvinīsutau |
tantraṃ vaidyakasarvasvaṃ nakulaśca cakāra saḥ || 17 ||
cakāra sahadevaśca vyādhisindhuvimardanam |
jñānārṇavaṃ mahātantraṃ yamarājacakāra ha || 18 ||
First of all, lord Dhanvantri composed a tantra known as Cikitsātattvavijñāna (A treasury on the science of medicines). Thereafter Cikitsādarpaṇa was composed by Divodāsa. Kāśirāja on the other hand, composed Cikitsākaumudī and both the Aśvinī-kumāras composed the manuscript of Cikitsāsāratantra which removed all the doubts. Similarly the work of Vaidyakasarvasva, Sahdeva composed Vyādhisindhuvimardana and Yama composed Jñānārṇava which is considered to be a great tantra.
च्यवनो जीवदानं च चकार भगवानृषिः ।
चकार जनको योगी वैद्यसंदेहभञ्जनम्॥ १९॥
सर्वसारं चन्द्रसुतो जाबालस्तन्त्रसारकम् ।
वेदाङ्गसारं तन्त्रं च चकार जाजलिर्मुनिः ॥ २० ॥
पैलो निदानं करथस्तन्त्रं सर्वधरं परम्।
द्वैधनिर्णयतन्त्रं च चकार कुम्भसंभवः ॥ २१॥
चिकित्साशास्त्रबीजानि तन्त्राण्येतानि षोडश ।
व्याधिप्रणाशवीजानि बलाधानकराणि च ॥ २२ ॥
cyavano jīvadānaṃ ca cakāra bhagavānṛṣiḥ |
cakāra janako yogī vaidyasaṃdehabhañjanam|| 19 ||
sarvasāraṃ candrasuto jābālastantrasārakam |
vedāṅgasāraṃ tantraṃ ca cakāra jājalirmuniḥ || 20 ||
pailo nidānaṃ karathastantraṃ sarvadharaṃ param|
dvaidhanirṇayatantraṃ ca cakāra kumbhasaṃbhavaḥ || 21 ||
cikitsāśāstrabījāni tantrāṇyetāni ṣoḍaśa |
vyādhipraṇāśavījāni balādhānakarāṇi ca || 22 ||
Lord Cyavana on the other hand, composed a tantra under the title of Jīvadāna. The yogī Janaka composed Vaidyasandehabhañjana. Budha the son of the moon composed Sarvasāra. Jābāla composed Tantrasāra and Jājali composed Vedāṅgasāra. Paila composed Nidānatantara. Karatha composed Sarvadhara tantra and the sage Agastya composed Dvaidhanirṇayatantara. The sixteen tantras and the seeds of the treatises and medicines, remove the diseases and increase strength and intelligence.
मथित्वा ज्ञानमन्त्रेणैवायुर्वेदपयोनिधिम् ।
ततस्तस्मादुदाजह्नुर्नवनीतानि कोविदाः ॥ २३ ॥
mathitvā jñānamantreṇaivāyurvedapayonidhim |
tatastasmādudājahnurnavanītāni kovidāḥ || 23 ||
The intellectuals churned the ocean of Āyurveda with the churning rod of their intelligence and gave the above tantras a new form.
एतानि क्रमशो दृष्ट्वा व्यां भास्करसंहिताम् ।
आयुर्वेदं सर्ववीजं सर्व जानामि सुन्दरि ॥ २४ ॥
etāni kramaśo dṛṣṭvā vyāṃ bhāskarasaṃhitām |
āyurvedaṃ sarvavījaṃ sarva jānāmi sundari || 24 ||
O beautiful one, by going through them you will become conversant with the divine composition of the sun and Āyurveda which happens to be the seed of all.
व्याधेस्तत्त्वपरिज्ञानं वेदनायाश्च विग्रहः ।
एतद्वैद्यस्य वैद्यत्वं न वैद्यः प्रभुरायुषः ॥ २५ ॥
आयुर्वेदस्य विज्ञाता चिकित्सासु यथार्थवित्।
धर्मिष्ठ दयालुश्च तेन वैद्यः प्रकीर्तितः ॥ २६ ॥
जनक: सर्वरोगाणां दुर्वारो दारुणो ज्वरः ।
शिवभक्तश्च योगी च निष्ठुरो विकृताकृतिः ॥ २७ ॥
vyādhestattvaparijñānaṃ vedanāyāśca vigrahaḥ |
etadvaidyasya vaidyatvaṃ na vaidyaḥ prabhurāyuṣaḥ || 25 ||
āyurvedasya vijñātā cikitsāsu yathārthavit|
dharmiṣṭha dayāluśca tena vaidyaḥ prakīrtitaḥ || 26 ||
janaka: sarvarogāṇāṃ durvāro dāruṇo jvaraḥ |
śivabhaktaśca yogī ca niṣṭhuro vikṛtākṛtiḥ || 27 ||
The foremost beauty of a physician is to know pretty well about the various tattvas of the ailment and to research on the means to remove them. The physicians are not in a position to enhance the life of anyone. Such people are called physicians (Vaidyas) because of their special knowledge in the science of medicine and their application. They possess a religious mind and are compassionate. High fever is the cause of all the ailments and can be prevented with great efforts. The fever happens to be the devotee of Śiva, is yogi, the heartless one and has a deformed figure.
भीमस्त्रिपादस्त्रिशिराः षड्भुजो नवलोचनः ।
भस्मप्रहरणो रौद्रः कालान्तकयमोपमः ॥ २८ ॥
bhīmastripādastriśirāḥ ṣaḍbhujo navalocanaḥ |
bhasmapraharaṇo raudraḥ kālāntakayamopamaḥ || 28 ||
It has three feet, six arms and nine eyes. This terrific fever is a destroyer like Kāla, Antaka and Yama, the ashes are his weapons and his god is Rudra.
मन्दाग्निस्तस्य जनको मन्दाग्नेर्जनकास्त्रयः ।
पित्तश्लेष्मसमीराश्च प्राणिनां दुःखदायकाः ॥ २९॥
mandāgnistasya janako mandāgnerjanakāstrayaḥ |
pittaśleṣmasamīrāśca prāṇināṃ duḥkhadāyakāḥ || 29 ||
It germinates from indigestion. From the same indigestion also emerges jaundice, the wind and the cough. All these trouble the people always.
वायुज: पित्तश्चैव श्लेष्मजश्च तथैव च ।
ज्वरभेदाश्च त्रिविधाश्चतुर्थश्च त्रिदोषजः ॥ ३० ॥
vāyuja: pittaścaiva śleṣmajaśca tathaiva ca |
jvarabhedāśca trividhāścaturthaśca tridoṣajaḥ || 30 ||
The wind, the jaundice and the cough are created from the body and therefore the fevers also are known as Vātaja (born of the wind), Pittaja (born of the biles), Kaphaja (born out of cough). There is a fourth fever known as Tridoṣaja.
पाण्डुश्च कामल: कुष्ठ: शोथ: प्लीहा च शूलकः ।
ज्वरातिसारग्रहणीकासव्रणहलीमकाः ॥ ३१ ॥
मूत्रकृच्छश्च गुल्मश्च रक्तदोषविकारजः ।
विषमेहश्च कब्जश्च गोदश्च गलगण्डकः ॥ ३२ ॥
भ्रमरी संनिपातश्च विषूची दारुणी सति ।
एषां भेदप्रभेदेन चतुःषष्टी रुजः स्मृताः ॥ ३३ ॥
pāṇḍuśca kāmala: kuṣṭha: śotha: plīhā ca śūlakaḥ |
jvarātisāragrahaṇīkāsavraṇahalīmakāḥ || 31 ||
mūtrakṛcchaśca gulmaśca raktadoṣavikārajaḥ |
viṣamehaśca kabjaśca godaśca galagaṇḍakaḥ || 32 ||
bhramarī saṃnipātaśca viṣūcī dāruṇī sati |
eṣāṃ bhedaprabhedena catuḥṣaṣṭī rujaḥ smṛtāḥ || 33 ||
There are several terrific ailments known as pāṇḍu, kāmala, kuṣṭha, śotha, plīha, śūla, jvarātisāra, grahaṇī, kāsa (cough), vraṇa (wound ), halīmaka, mūtrakṛcchr (urinary infection), diseases born due to raktavikāra (shortage of blood) is gulma, viṣameha (poisoning), kabja (constipation), goda, galagaṇḍa (tonsils), bhramarī, sannipāta, viṣūcī (cholera) and dāruṇī. They are said to be divided and subdivided in sixty four parts.
मृत्युकन्यासुताश्चैते जरा तस्याश्च कन्यका ।
जरा च भ्रातृभिः सार्द्धं शश्वद्भ्रमति भूतलम् ॥ ३४ ॥
mṛtyukanyāsutāścaite jarā tasyāśca kanyakā |
jarā ca bhrātṛbhiḥ sārddhaṃ śaśvadbhramati bhūtalam || 34 ||
They are all the sons of death and old-age is her daughter. The old age always roams about earth accompanied by her brothers.
एते चोपायवेत्तारं न गच्छन्ति च संयतम् ।
पलायन्ते च तं दृष्ट्वा वैनतेयमिवोरगाः ॥ ३५ ॥
ete copāyavettāraṃ na gacchanti ca saṃyatam |
palāyante ca taṃ dṛṣṭvā vainateyamivoragāḥ || 35 ||
These ailments cannot approach such people who are self-disciplined and are aware of ways and means to remove them. At the sight of such persons they flee as the serpents flee at the right of Garuḍa.
चक्षुर्जलं च व्यायामः पादाधस्तैलमर्दनम् ।
कर्णयोर्मूर्ध्नि तैलं च जराव्याधिविनाशनम् ॥ ३६ ॥
cakṣurjalaṃ ca vyāyāmaḥ pādādhastailamardanam |
karṇayormūrdhni tailaṃ ca jarāvyādhivināśanam || 36 ||
To clean the eyes with the application of water, to regularly exercise, to apply oil at the soles, the ears and the head, are some of the methods which keep the ailments away.
वसन्ते भ्रमणं वह्निसेवां स्वल्पां करोति यः ।
बालां च सेवते काले जरा तं नोपगच्छति ॥ ३७ ॥
खातशीतोदकस्नायी सेवते चन्दनद्रवम् ।
नोपयाति जरां तं च निदाघेऽनिलसेवकम् ॥ ३८ ॥
vasante bhramaṇaṃ vahnisevāṃ svalpāṃ karoti yaḥ |
bālāṃ ca sevate kāle jarā taṃ nopagacchati || 37 ||
khātaśītodakasnāyī sevate candanadravam |
nopayāti jarāṃ taṃ ca nidāghe’nilasevakam || 38 ||
In the spring season walking is quite beneficial, one who enjoys a little heat of the fire in the winter season, the old age never goes to him. Taking a bath in the summer season, the application of sandal paste and a morning walk, keep the old age away.
प्रावृष्युष्णोदकस्नायी घनतोयं न सेवते।
समये च समाहारी जरा तं नोपगच्छति ।। ३९॥
शरद्रौद्रं न गृह्णाति भ्रमणं तत्र वर्जयेत् ।
खातस्नायी समाहारी जरा तं नोपगच्छति ॥ ४० ॥
prāvṛṣyuṣṇodakasnāyī ghanatoyaṃ na sevate|
samaye ca samāhārī jarā taṃ nopagacchati || 39 ||
śaradraudraṃ na gṛhṇāti bhramaṇaṃ tatra varjayet |
khātasnāyī samāhārī jarā taṃ nopagacchati || 40 ||
To take a bath with warm water in the rainy season, to avoid the used of rain water, to take suitable food at the appropriate time, keeps the old age away. In the winter season, if one does. not enjoy the sun shine, does not take a bath in a tank and consuming limited food does not attract the old age.
खातस्नायी च हेमन्ते काले वह्निं च सेवते ।
भुङ्क्ते नावान्नमुष्णं च जरा तं नोपगच्छति ॥ ४१ ॥
khātasnāyī ca hemante kāle vahniṃ ca sevate |
bhuṅkte nāvānnamuṣṇaṃ ca jarā taṃ nopagacchati || 41 ||
In the winter season, to take a bath in the morning, to enjoy the heat of the fire timely and to consume hot food, do not attract the old age.
शिशिरेऽशुकवह्निं च न वोष्णान्नं च सेवते ।
पश्च कवोष्णोदकस्नायी जरा तं नोपगच्छति ॥ ४२ ॥
śiśire’śukavahniṃ ca na voṣṇānnaṃ ca sevate |
paśca kavoṣṇodakasnāyī jarā taṃ nopagacchati || 42 ||
In the winter season one who wears warm clothing, enjoys the fire and hot food and takes a bath with cold water the old age can never reach him.
सद्योमांसं नवान्नं च वाला स्त्री क्षीरभोजनम् ।
घृतं च सेवते यो हि जरा तं नोपगच्छति ॥ ४३ ॥
sadyomāṃsaṃ navānnaṃ ca vālā strī kṣīrabhojanam |
ghṛtaṃ ca sevate yo hi jarā taṃ nopagacchati || 43 ||
The one who consumes fresh food, cohabits with a girl of sixteen years' of age, takes the food with ghee and rice cooked in milk, the old age can never reach him.
भुङ्गे सदनं क्षुत्काले तृष्णायां पीयते जलम् ।
नित्यं भुङ्गे च ताम्बूलं जरा तं नोपगच्छति ॥ ४४ ॥
दधि हैयङ्गवीनं च नवनीतं तथा गुडम् ।
नित्यं भुङ्गे संयमी यो जरा तं नोपगच्छति ॥ ४५ ॥
शुष्कमांसं स्त्रियं वृद्धां बालार्क तरुणं दधि ।
संसेवन्तं जरा याति प्रहृष्टा भ्रातृभिः सह ॥ ४६॥
bhuṅge sadanaṃ kṣutkāle tṛṣṇāyāṃ pīyate jalam |
nityaṃ bhuṅge ca tāmbūlaṃ jarā taṃ nopagacchati || 44 ||
dadhi haiyaṅgavīnaṃ ca navanītaṃ tathā guḍam |
nityaṃ bhuṅge saṃyamī yo jarā taṃ nopagacchati || 45 ||
śuṣkamāṃsaṃ striyaṃ vṛddhāṃ bālārka taruṇaṃ dadhi |
saṃsevantaṃ jarā yāti prahṛṣṭā bhrātṛbhiḥ saha || 46 ||
To take the best of food when hungry, to drink water when thirsty and chewing of the betels and betel-nuts regularly, keep the old age away. A person who regularly consumes curd, butter, ghee and raw sugar, the old age never approaches him; the one who consumes dry meats, keeps company of old ladies and enjoys the sun-shine of Kartika month, consumes curds many days old, attracts the old age with pleasure and quickly is over powered by old age.
रात्रौ य दधि सेवन्ते पुंश्चलीश्च रजस्वलाः ।
तानुपैति जरा हृष्टा भ्रातृभिः सह सुन्दरि ॥ ४७ ॥
रजस्वला च कुलटा चावीरा जारदूतिका ।
शुद्रयाजकपत्नी या ऋतुहीना च या सति ॥ ४८ ॥
यो हि तासामन्नभोजो ब्रह्महत्यां लभेत्तु सः ।
तेन पापेन सार्द्धं सा जरा तमुपगच्छति ।। ४९ ।।
rātrau ya dadhi sevante puṃścalīśca rajasvalāḥ |
tānupaiti jarā hṛṣṭā bhrātṛbhiḥ saha sundari || 47 ||
rajasvalā ca kulaṭā cāvīrā jāradūtikā |
śudrayājakapatnī yā ṛtuhīnā ca yā sati || 48 ||
yo hi tāsāmannabhojo brahmahatyāṃ labhettu saḥ |
tena pāpena sārddhaṃ sā jarā tamupagacchati || 49 ||
O beautiful one, to consume the curd during the night, to keep company of a wicked woman and a woman in menstrual period attracts the old age, where it reaches delightfully with her brothers. The woman in menstrual period, the wicked woman, the widow, the one who serves as a messenger between two lovers, the wife of the person who performs yajña for the Śūdras or the women who do not have the menses; if someone takes food prepared by such women he earns the sin of Brahmahatyā and because of that sin, he attracts the old age.
पापानां व्याधिभिः सार्द्ध मित्रता संततं ध्रुवम् ।
पापं व्याधिजरावीजं विघ्नबीजं च निश्चितम् ॥ ५० ॥
पापेन जायते व्याधिः पापेन जायते जरा ।
पापेन जायते दैन्यं दुःखं शोको भयंकरः ॥ ५१ ॥
pāpānāṃ vyādhibhiḥ sārddha mitratā saṃtataṃ dhruvam |
pāpaṃ vyādhijarāvījaṃ vighnabījaṃ ca niścitam || 50 ||
pāpena jāyate vyādhiḥ pāpena jāyate jarā |
pāpena jāyate dainyaṃ duḥkhaṃ śoko bhayaṃkaraḥ || 51 ||
The sins are closely related with the ailments. The sin alone is responsible for the ailment, diseases, old age and the cause of several other obstructions. The sin attracts the ailment and also the old age. The sin also causes misery, trouble and great grief.
तस्मात्पापं महावैरं दोषवीजममङ्गलम्।
भारते सततं सन्तो नाचरन्ति भयातुराः ॥ ५२ ॥
tasmātpāpaṃ mahāvairaṃ doṣavījamamaṅgalam|
bhārate satataṃ santo nācaranti bhayāturāḥ || 52 ||
Therefore, sin is the biggest enemy and causes misery for all. Therefore the noble people in the country never indulge in sins.
स्वधर्माचारयुक्तं च दीक्षितं हरिसेवकम् ।
गुरुदेवातिथीनां च भक्तं सक्तं तपःसु च ॥ ५३ ॥
व्रतोपवासयुक्तं च सदा तीर्थनिषेवकम् ।
रोगा द्रवन्ति तं दृष्ट्वा वैनतेयमिवोरगाः ॥ ५४ ॥
svadharmācārayuktaṃ ca dīkṣitaṃ harisevakam |
gurudevātithīnāṃ ca bhaktaṃ saktaṃ tapaḥsu ca || 53 ||
vratopavāsayuktaṃ ca sadā tīrthaniṣevakam |
rogā dravanti taṃ dṛṣṭvā vainateyamivoragāḥ || 54 ||
They follow their own Dharma. Those who have received dīksā, are devoted to the lord, teachers, and the gods besides the guests and never attract ailments. They remain engrossed in the tapas, and vows and remaining without food and are always inclined to visit the holy places and as such the ailments keep away from such people and disappear as serpents flee at the sight of the Garuḍa.
एताञ्जरा न सेवेत व्याधिसंघच दुर्जयः ।
सर्वं बोध्यमसमये काले सर्व प्रसिष्यति ॥ ५५॥
etāñjarā na seveta vyādhisaṃghaca durjayaḥ |
sarvaṃ bodhyamasamaye kāle sarva prasiṣyati || 55 ||
Old age and terrific diseases never influence such people. One should therefore know about them. If one becomes ignorant of them they untimely overpower him.
ज्वरश्च सर्वरोगाणां जनकः कथितः सति ।
पित्तश्लेष्मसमीराश्च ज्वरस्य जनकास्त्रयः ॥ ५६ ॥
jvaraśca sarvarogāṇāṃ janakaḥ kathitaḥ sati |
pittaśleṣmasamīrāśca jvarasya janakāstrayaḥ || 56 ||
O chaste lady, fever is the root cause of all the ailments. I have already spoken about it. Therefore Vata, Pitta and Cough which are the main causes of the fever (should be kept away).
एते यथा संचरन्ति स्वयं यान्ति च देहि ।
तमेव विविधोपायं साध्वि मत्तो निशामय ॥५७॥
ete yathā saṃcaranti svayaṃ yānti ca dehi |
tameva vividhopāyaṃ sādhvi matto niśāmaya || 57 ||
The way in which these ailments influence the | human body, I shall make you aware of it.
क्षुधि जाज्वल्यमानायामाहाराभाव एव च ।
प्राणिनां जायते पित्तं चक्रे च मणिपूरके ॥ ५८ ॥
kṣudhi jājvalyamānāyāmāhārābhāva eva ca |
prāṇināṃ jāyate pittaṃ cakre ca maṇipūrake || 58 ||
When one does not eat in spite of being hungry, then jaundice develop in the body.
तालबिल्वफलं भुक्त्वा जलपानं च तत्क्षणम्।
तदेव तु भवेत्पित्तं सद्यः प्राणहरं परम् ॥ ५९ ॥
tālabilvaphalaṃ bhuktvā jalapānaṃ ca tatkṣaṇam|
tadeva tu bhavetpittaṃ sadyaḥ prāṇaharaṃ param || 59 ||
After consuming palm and wood-apple if someone drinks water immediately, thereafter he is likely to get the ailment of jaundice.
तप्तोदकं च शिरसि (शिशिरे) भाद्रे तिक्तं विशेषतः ।
दैवतश्च यो भुङ्क्ते पित्तं तस्य प्रजायते ॥ ६० ॥
taptodakaṃ ca śirasi (śiśire) bhādre tiktaṃ viśeṣataḥ |
daivataśca yo bhuṅkte pittaṃ tasya prajāyate || 60 ||
When an unfortunate person drops the hot water on his head in the month of Bhādra-pada and also consumes bitter food jaundice in his body increases.
सशर्करं च धान्याकं पिष्टं शीतोदकान्वितम् ।
चणकं सर्वगव्यं च दधितक्रविवर्जितम् ॥ ६१॥
बिल्वतालफलं पक्वं सर्वमेव च।
आर्द्रकं मुद्गसूपं च तिलपिष्टं सशर्करम् ।। ६२ ।
पित्तक्षयकरं सद्यो बलपुष्टिप्रदं परम् ।
पित्तनाशं च तद्वीजमुक्तमन्यन्निबोध मे ॥ ६३ ॥
भोजनानन्तरं स्नानं जलपानं विना तृषा ।
तिलतैलं स्त्रिग्धतैलं स्त्रिग्धमामलकीद्रवम्॥ ६४ ॥
पर्युषितान्न च तक्रं च पक्कं रम्भाफलं दधि ।
मेघाम्बु शर्करातोयं सुस्निग्धजलसेवनम् ॥ ६५ ॥
नारिकेलोदकं रुक्षस्नानं पर्युषितं जलम् ।
तरुमुञ्जापक्वफलं सुपक्वं कर्कटीफलम् ॥६६॥
खातस्नानं च वर्षासु मूलकं श्लेष्मकारकम् ।
ब्रह्मरन्ध्रे च तज्जन्म महद्वीर्ये विनाशनम् ॥ ६७ ॥
saśarkaraṃ ca dhānyākaṃ piṣṭaṃ śītodakānvitam |
caṇakaṃ sarvagavyaṃ ca dadhitakravivarjitam || 61 ||
bilvatālaphalaṃ pakvaṃ sarvameva ca|
ārdrakaṃ mudgasūpaṃ ca tilapiṣṭaṃ saśarkaram || 62 ||
pittakṣayakaraṃ sadyo balapuṣṭipradaṃ param |
pittanāśaṃ ca tadvījamuktamanyannibodha me || 63 ||
bhojanānantaraṃ snānaṃ jalapānaṃ vinā tṛṣā |
tilatailaṃ strigdhatailaṃ strigdhamāmalakīdravam|| 64 ||
paryuṣitānna ca takraṃ ca pakkaṃ rambhāphalaṃ dadhi |
meghāmbu śarkarātoyaṃ susnigdhajalasevanam || 65 ||
nārikelodakaṃ rukṣasnānaṃ paryuṣitaṃ jalam |
tarumuñjāpakvaphalaṃ supakvaṃ karkaṭīphalam || 66 ||
khātasnānaṃ ca varṣāsu mūlakaṃ śleṣmakārakam |
brahmarandhre ca tajjanma mahadvīrye vināśanam || 67 ||
Therefore making a powder of coriander and taking it with sugar and cold water, the jaundice subsides. the grams and articles made of cow milk, curd, ghee, cow-dung, the urine of cow and the curd or butter milk without cream or butter, the ripe wood-apples, the palm fruits and the juice of sugar-cane are the stuffs to be prepared of that, ginger, radish, green gram pulses, radish, sesame powder mixed with sugar, when consumed during such ailment the jaundice. disappears and provides a person nourishment and increases the strength. Thus the cause of jaundice and the means to remove it have been spelt out. Now I am going to tell you something more; you listen to the same. To take a bath immediately after taking food, to consume after without having been thirsty, sesame oil, thick oil, juice of embolic myrobalan, (phyllanthus emblica), left-over food, butter milk, ripe banana, curd, rain water, sugar mixed with water, consuming of thick water, juice of coconut, left- over water, dry-wash, watermelons, ripe gourd and to take a bath in a tank during the rainy season and consuming of radish, gives rise to the creation of cough in the body. Its creation in the head ultimately destroys the semen.
वह्निस्वेदं भ्रष्टभङ्गं पक्वतैलविशेषकम् ।
भ्रमणं शुष्कभक्षं च शुष्कपक्वहरीतकी ॥ ६८ ॥
पिण्डारकमपक्वं च रम्भाफलमपक्वकम् ।
वेसवार: सिन्धुवार अनाहारमपानकम् ।। ६९ ।।
सघृतं रोचनाचूर्णं सघृतं शुष्कशर्करम् ।
मरीचं पिप्पलं शुष्कमार्द्रकं जीवकं मधु ॥ ७० ॥
द्रव्याण्येतानि गान्यवि सद्यः श्लेष्महराणि च।
बलपुष्टिकराण्येव वायुबीजं निशामय ॥ ७१ ॥
vahnisvedaṃ bhraṣṭabhaṅgaṃ pakvatailaviśeṣakam |
bhramaṇaṃ śuṣkabhakṣaṃ ca śuṣkapakvaharītakī || 68 ||
piṇḍārakamapakvaṃ ca rambhāphalamapakvakam |
vesavāra: sindhuvāra anāhāramapānakam || 69 ||
saghṛtaṃ rocanācūrṇaṃ saghṛtaṃ śuṣkaśarkaram |
marīcaṃ pippalaṃ śuṣkamārdrakaṃ jīvakaṃ madhu || 70 ||
dravyāṇyetāni gānyavi sadyaḥ śleṣmaharāṇi ca|
balapuṣṭikarāṇyeva vāyubījaṃ niśāmaya || 71 ||
O daughter of Gandharva, to sweat from the warmth from the fire, to consume the dried hemp-leaves, the fried oil, aimless wandering, eating of dry food, dry black myrobalan, gum resin, unripe banana, vesavāra (spices), sindhuvāra (Nirgund), fasting, non-consuming of water, taking of ghee with powder, ghee with sugar, dry ginger, jīvika (one of the great Ouṣ adha) and honey can remove the cough and definitely provide strength and nourishment. Now listen to the cause of wind or Vata.
भोजनाननतरं सद्यो गमनं धावनं तथा।
छेदनं वह्रितापश्च शश्वद्भ्रमणमैथुनम् ॥७२॥
वृद्धस्त्रीगमनं चैव मनः संताप एव च।
अतिरुक्षमनाहारं युद्धं कलहमेव च ॥ ७३ ॥
कटुवाक्यं भयं शोकः केवलं वायुकारणम् ।
आज्ञाख्यचक्रे तज्जन्म निशामय तदौषधम् ॥ ७४ ॥
bhojanānanataraṃ sadyo gamanaṃ dhāvanaṃ tathā|
chedanaṃ vahritāpaśca śaśvadbhramaṇamaithunam || 72 ||
vṛddhastrīgamanaṃ caiva manaḥ saṃtāpa eva ca|
atirukṣamanāhāraṃ yuddhaṃ kalahameva ca || 73 ||
kaṭuvākyaṃ bhayaṃ śokaḥ kevalaṃ vāyukāraṇam |
ājñākhyacakre tajjanma niśāmaya tadauṣadham || 74 ||
To walk immediately after taking food, running, cutting, warming by fire, constant roaming about, enjoying conjugal pleasure, enjoying the company of an old lady, suffering from mental agony and the consuming of dry food or remaining without flood, fighting, quarrelling, speaking harsh words, person and remaining grief stricken, cause the creation of the wind. The wind is also caused by the Cakara named Ājñā. I am telling you the medicine for the same also. You listen to it.
पक्वं रम्भाफलं चैव सवीजं शर्करोदकम् ।
नारिकेलोदकं चैव सद्यस्तक्रं सुपिष्टकम् ॥ ७५ ॥
माहिषं दघि मिष्टं च केवलं वा सशर्करम् ।
सद्यः पर्युषितान्नं च सौवीरं शीतलोदकम् ॥ ७६ ॥
पक्वतैलविशेषं च तिलतैलं च केवलम्।
लाङ्गली तालखर्जूरमुष्णमामलकीद्रवम्॥७७॥
शीतोष्णोदक स्नानं सुस्निग्धं चन्दनद्रवम् ।
स्त्रिग्धपापत्रतल्पं सुस्निग्धव्यजनानि च ॥ ७८ ॥
एतत्ते कथितं वत्से सद्यो वायुप्रणाशनम् ।
वायवस्त्रिविधाः पुंसां क्लेशसंतापकामजाः ॥ ७९ ॥
pakvaṃ rambhāphalaṃ caiva savījaṃ śarkarodakam |
nārikelodakaṃ caiva sadyastakraṃ supiṣṭakam || 75 ||
māhiṣaṃ daghi miṣṭaṃ ca kevalaṃ vā saśarkaram |
sadyaḥ paryuṣitānnaṃ ca sauvīraṃ śītalodakam || 76 ||
pakvatailaviśeṣaṃ ca tilatailaṃ ca kevalam|
lāṅgalī tālakharjūramuṣṇamāmalakīdravam|| 77 ||
śītoṣṇodaka snānaṃ susnigdhaṃ candanadravam |
strigdhapāpatratalpaṃ susnigdhavyajanāni ca || 78 ||
etatte kathitaṃ vatse sadyo vāyupraṇāśanam |
vāyavastrividhāḥ puṃsāṃ kleśasaṃtāpakāmajāḥ || 79 ||
The ripe banana fruit, sugar juice mixed with |lemon juice, juice of coconut, fresh butter milk, the best of ground pulses like Kacaurī, sweet curd of buffaloes milk, the curd mixed with | sugar, just left over food, juice of barley, cold | water, fried oil, sesame oil, coconut, palm, juice of myrobalan, bark with hot and cold water, thick paste of sandal-wood and to lie down on the lotus leaves; all these things relieve one of the effects of wind. O daughter, I have thus mentioned all about the things which remove the ailment of the wind. There are three types of ailments concerning the wind which appear in the human beings, by mental agony, grief and passions.
व्याधिसंघश्च कथितस्तन्त्राणि विविधानि च ।
तानि व्याधिप्रणाशाय कृतानि सद्भिरेव च ॥ ८० ॥
vyādhisaṃghaśca kathitastantrāṇi vividhāni ca |
tāni vyādhipraṇāśāya kṛtāni sadbhireva ca || 80 ||
Thus I have given you an idea about the ailments and the means to remove them by consuming different types of medicine.
तन्त्राण्येतानि सर्वाणि व्याधिक्षयकराणि च।
रसायनादयो येषु चोपायाश्च सुदुर्लभाः ॥ ८१ ॥
tantrāṇyetāni sarvāṇi vyādhikṣayakarāṇi ca|
rasāyanādayo yeṣu copāyāśca sudurlabhāḥ || 81 ||
All these tantras remove ailments. Still unique types of medicines have also been prescribed therein.
न शक्तः कथितुं साध्वि यथार्थं वत्सरेण च।
तेषां च सर्वतन्त्राणां कृतानां च विचक्षणैः ॥ ८२ ॥
na śaktaḥ kathituṃ sādhvi yathārthaṃ vatsareṇa ca|
teṣāṃ ca sarvatantrāṇāṃ kṛtānāṃ ca vicakṣaṇaiḥ || 82 ||
O chaste lady, the tantras composed by the intellectuals cannot be spelt out even in one year's time.
केन रोगेण त्वत्कान्तो मृतः कथय शोभने।
तदुपायं करिष्यामि येन जीवेदयं सति ॥ ८३ ॥
kena rogeṇa tvatkānto mṛtaḥ kathaya śobhane|
tadupāyaṃ kariṣyāmi yena jīvedayaṃ sati || 83 ||
Therefore, O beautiful one, you tell me the particular ailment which caused the death of your husband. I will speak out the remedy by which he will get back his life.
सौतिरुवाच ब्राह्मणस्य वचः श्रुत्वा कन्या चित्ररथस्य च।
कथां कथितुमारेभे सा गान्धर्वी प्रहर्षिता ॥ ८४ ॥
sautiruvāca brāhmaṇasya vacaḥ śrutvā kanyā citrarathasya ca|
kathāṃ kathitumārebhe sā gāndharvī praharṣitā || 84 ||
Sauti said-Listening to the words of Brāhmaṇa, Mālāvatī the daughter of Citraratha spoke delightedly.
मालावत्युवाच योगेन प्राणांस्तत्याज ब्रह्मणः शापहेतुना ।
सभायां लज्जितः कान्तो मम विप्र निशामय ।। ८५ ।।
सर्व श्रुतमपूर्व च शुभाख्यानं मनोहरम् ।
भवेद्भवे कृतः केषां महल्लभ्यं विपद्विना ॥ ८६ ॥
mālāvatyuvāca yogena prāṇāṃstatyāja brahmaṇaḥ śāpahetunā |
sabhāyāṃ lajjitaḥ kānto mama vipra niśāmaya || 85 ||
sarva śrutamapūrva ca śubhākhyānaṃ manoharam |
bhavedbhave kṛtaḥ keṣāṃ mahallabhyaṃ vipadvinā || 86 ||
Mālāvatī said-O Brahmaṇa listen to me. My husband feeling shy in the court of Brahma, was deprived of his life because of the curse. I have listened attentively to whatever you have said. In this world, without facing misfortune, who can get the company of a great soul like you?
अधुना मत्प्राणकान्तं देहि देहि विचक्षण ।
नत्वा वः स्वामिना सार्द्धं यास्यामि स्वगृहं प्रति ।। ८७ ।
adhunā matprāṇakāntaṃ dehi dehi vicakṣaṇa |
natvā vaḥ svāminā sārddhaṃ yāsyāmi svagṛhaṃ prati || 87 ||
O intelligent one, you kindly bring back to life my husband at the moment to enable me to leave for my abode with my husband bowing to you in reverence."
मालावतीवचः श्रुत्वा विप्ररूपी जनार्दनः ।
सभां जगाम देवानां शीघ्रं विप्रस्तदन्तिकात् ॥ ८८ ॥
mālāvatīvacaḥ śrutvā viprarūpī janārdanaḥ |
sabhāṃ jagāma devānāṃ śīghraṃ viprastadantikāt || 88 ||
On hearing the words of Malavati lord Viṣņu who had taken to the form of a Brāhmaṇa, got up and went to the assembly of the gods.
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