०७६ गण्डमालाचिकित्सा

76 (80, 81). Against apacíts and jāyā́nya: etc.

गण्डमालाचिकित्सा।
१-६ अथर्वा। १,२ अपचिद्भैषज्यं, ३-६ जायान्यः, इन्द्रः। अनुष्टुप्,

[1-4. Atharvan.—caturṛcam. apacidbhāiṣajyadevatyam. ānuṣṭubham: 1. virāj; 2, paroṣṇiḥ. 5, 6. Atharvan.—dvyṛcam. jāyānyāindradāivatam. trāiṣṭubham: 5. bhurig anuṣṭubh.]

Comment

Once more (and for the last time) we followed our first mss. and the anuvāka-endings in reckoning as one hymn what other mss., the Anukr., the comm., etc., and hence SPP., regard as two. The verses (except 2) are found scattered in different parts of Pāipp.: 1 in i.; 3-5 (as two verses) in xix.; 6 in xx. This, and not either our division or SPP’s, is in accordance with the sense of the verses: 1-2 concern the apacíts, 3-5 the jāyānya; and 6 is wholly independent. The hymn (that is, doubtless, the first two verses ⌊cf. the comm., p. 45621⌋) is used ⌊with vi. 83 (apacitas) or else vii. 74 (apacitām)—see introd. to hymn 74⌋ by Kāuś. (31. 16) in a remedial ceremony against apacits; and Keś. adds vs. 1 also to ⌊the citation apacitām (which he takes to mean vii. 74. 1 and 2) made in Kāuś.⌋ 32. 8; for the use, according to Keś., of vs. 2, see under hymn 74. The third verse (the comm. says, vss. 3-5) appears also by itself in 32. 11, in a rite against rājayakṣma, with a lute-string amulet. Of vss. 5-6 (= hymn 81) there is no appearance in Kāuś.; but verse 6 is used by Vāit. (16. 14) at the noon pressure of Soma.

Translations

Translated: Ludwig, p. 500; Zimmer, p. 377 (vss. 3-5); Bloomfield, JAOS. xiii. p. ccxvii (vss. 1-2), p. ccxv (vss. 3-5) = PAOS. Oct. 1887, or AJP. xi. 324, 320; Henry, 30, 97; Griffith, i. 364; Bloomfield, SBE. xlii. 17, 559.

A charm to cure scrofulous pustules and scrofula

Translation

1. More deciduous (pl.) than the deciduous one, more non-existent than
   the non-existent ones, more sapless than the séhu, more dissolving
   than salt.

Notes

Said, of course, of the apacits, which are distinctly mentioned in the
next verse. The translation implies the emendation of the second
susrásas to susrástarās, suggested by Bloomfield, as helping both
sense and meter; Henry alters instead to asisrasas. The ā́ at the
beginning seems merely to strengthen the ablative force of the first
susrásas; or we might conjecture it to be an interjection of contempt
or disgust. The comm. understands āsusrasas as one word, the ā
having an intensive force; he paraphrases by pūyādisravaṇaśīlās, as if
sru were the root of the word. He reads śehos in c, and explains
it as viprakīrṇāvayavo ‘tyantaṁ niḥsāras tūlādirūpaḥ padārthaḥ, which
seems a mere guess; Henry substitutes arasāt. The prefixion of ā́ to
séhos would rectify the meter. Ppp. gives no help in explaining the
verse; it reads, for a, b, nāmann asaṁ svayaṁ srasann asatībhyo
vasattarā.

Rapidly dropping, quick to drop, more evil than the evil ones, More sapless than a dried-up bone, swifter than salt to melt away.

आ। सु॒ऽस्रसः॑। सु॒ऽस्रसः॑। अस॑तीभ्यः। अस॑त्ऽतराः। सेहोः॑। अ॒र॒सऽत॑राः। ल॒व॒णात्। विऽक्ले॑दीयसीः। ८०.१।

• अपचिद् भैषज्य्म्
• अथर्वा
• विराडनुष्टुप्
• गण्डमालाचिकित्सा सूक्त

१-५ रोगनाश

पदार्थान्वयभाषाः - (आ) सब ओर से (सुस्रसः) बहुत बहनेवाले पदार्थ से (सुस्रसः) बहुत बहनेवाली और (असतीभ्यः) बहुत बुरी [पीड़ाओं] से (असत्तराः) अधिक बुरी, (सेहोः) सेहु [नीरस वस्तु विशेष] से (अरसतराः) नीरस [शुष्कस्वभाव] और (लवणात्) लवण से (विक्लेदीयसीः) अधिक गल जानेवाली [गण्डमालाओं] को [नष्ट कर दिया है-म० ३] ॥१॥

भावार्थभाषाः - मन्त्र १ तथा २ का सम्बन्ध (निर्हाः)नष्ट कर दिया है क्रिया मन्त्र ३ के साथ है। जैसे गण्डमालायें कभी सूख जाती, कभी हरी हो जाती हैं, ऐसी ही कुवासनायें कभी निर्बल और कभी सबल हो जाती हैं ॥१॥

टिप्पणी: १−(आ) समन्तात् (सुस्रसः) सु+स्रसु पतने-क्विप्। अनिदितां हल उपधायाः ङ्किति। पा० ६।४।२४। इति नलोपः। अतिस्रवणशीलात्पदार्थात् (सुस्रसः) अत्यर्थं स्रवणशीलाः (असतीभ्यः) दुष्टाभ्यः (असत्तराः) अधिक−दुष्टाः (सेहोः) भृमृशीङ्०। उ० १।७। षिञ् बन्धने-उ, हुगागमः। सेहुनामनिःसारपदार्थविशेषात् (अरसतराः) अधिकशुष्काः (लवणात्) नन्दिग्रहिपचादि०। पा० ३।१।१३४। लूञ् छेदने-ल्यु। सैन्धवादिक्षाररसभेदात् (विक्लेदीयसीः) क्लिदू आर्द्रीभावे-घञ्, विविधः क्लेदो यासां ता विक्लेदाः। तत ईयसुन्, ङीप्। शसि रूपम्। अधिकस्रवणशीलाः ॥

Translation

2. The apacíts that are on the neck, likewise those that are along
   the sides, the apacíts that are on the perineum (? vijā́man),
   self-deciduous.

Notes

In translating the obscure vijā́man, the comm. is followed; he says
viśeṣeṇa jāyate ‘patyam atre ’ti vijāmā guhyapradeśaḥ; Ludwig renders
it “knöchel.” Upapakṣyās he paraphrases with upapakṣe pakṣasamīpa
upakakṣe bhavāḥ.

Pustules that rise upon the neck, Pustules upon the shoulder- joints, Pustules that, falling of themselves, spring up on every twofold limb:

याः। ग्रैव्याः॑। अ॒प॒ऽचितः॑। अथो॒ इति॑। याः। उ॒प॒ऽप॒क्ष्याः᳡। वि॒ऽजाम्नि॑। याः। अ॒प॒ऽचितः॑। स्व॒य॒म्ऽस्रसः॑। ८०.२।

• अपचिद् भैषज्यम्
• अथर्वा
• परोष्णिक्
• गण्डमालाचिकित्सा सूक्त

१-५ रोगनाश

पदार्थान्वयभाषाः - (याः) जो (ग्रैव्याः) गले पर (अथो) और (याः) जो (उपपक्ष्याः) पक्खों [कन्धों] के जोड़ों पर (अपचितः) गण्डमालायें [फुड़ियाँ] हैं। और (याः) जो (स्वयंस्रसः) अपने आप बहनेवाली (अपचितः) फुंसियाँ (विजाम्नि) गुह्य स्थान पर हैं [उनको नष्ट दिया है-म० ३] ॥२॥

भावार्थभाषाः - दुःखदायी रोगों को वैद्य लोग नष्ट करें ॥२॥

टिप्पणी: २−(याः) (ग्रैव्याः) अ० ६।२५।२। ग्रीवासु गलप्रदेशेषु भवा नाड्यः (अपचितः) अ० ६।८३।१। गण्डमालादिपीडाः (याः) (उपपक्ष्याः) उपपक्ष-यत्। उपपक्षे स्कन्धसन्धौ भवाः (विजाम्नि) विविधं जायते विजामा। अन्योभ्योऽपि दृश्यन्ते। पा० ३।२।७५। वि+जनी प्रादुर्भावे-मनिन्। विड्वनोरनुनासिकस्यात्। पा० ६।४।४१। आत्वम्। गुह्यप्रदेशे (याः) (अपचितः) (स्वयंस्रसः)-म० १। व्रणरूपेण स्वयं स्रवणशीलाः ॥

Translation

3. He that crushes up the breast-bone (? kī́kasās), [that] descends
   to the sole (?)—the whole jāyánya have I cast out, also whatever one
   is set in the top.

Notes

That is, apparently, has become seated in the head (or the prominence at
the base of the neck behind?); Ppp. reads kaścit kakudhi. The obscure
talīdyàm is here translated according to Bloomfield’s suggestion in
AJP. xi. 329 or JAOS. xv. p. xlvii. The comm. explains the word as
follows: talid ity antikanāma: antike bhavaṁ
talīdyam:…asthisamīpagatam māṅsam: a worthless guess; Ppp. reads
talābhyām,* which might mean ‘palms’ or ‘soles.’ For nír ā́stam in
c was conjectured nír-astam in the AV. Index—not successfully,
on account of the gender of jāyānya (m.). Ludwig proposes nir
āstham, and Bloomfield ⌊l.c.⌋ does the same; this seems acceptable
(whatever the real origin of āstham), and the translation follows it.
⌊For the “root asth,” see note to xiii. 1. 5 below.⌋ The comm.,
however, reads nír hās (hār, from the root hṛ: = nir haratu)
tám, which SPP. accepts, thinking that the comm. “has doubtless
preserved the genuine reading” (!), and he even admits it into his text.
The comm. further reads prasṛṇāti in a, and cit for ca in
d. He calls the jāyā́nya a rājayakṣma, and also regards it as
identical with the jāyénya of TS., and quotes the TS. passage (ii. 3.
5²) that explains the origin of the latter: yáj jāyā́bhyó ‘vindat; he
states it thus: sa ca jāyāsambandhena prāpnoti, or
nirantarajāyāsambhogena jāyamānam; this might be understood as
pointing to a venereal disease; R. conjectures gout. *⌊in fact, R’s
Collation gives talābhyam: W. seems to take it as a slip for
-bhyām.—Further, this is followed by upa-, not ava-.⌋

I have expelled and banished all Scrofula harboured in the head, And that which bores the breast-bone through, and that which settles in the sole.

यः। कीक॑साः। प्र॒ऽशृ॒णाति॑। त॒ली॒द्य᳡म्। अ॒व॒ऽतिष्ठ॑ति। निः। हाः॒। तम्। सर्व॑म्। जा॒यान्य॑म्। यः। कः। च॒। क॒कुदि॑। श्रि॒तः। ८०.३।

• अपचिद् भैषज्यम्
• अथर्वा
• अनुष्टुप्
• गण्डमालाचिकित्सा सूक्त

१-५ रोगनाश

पदार्थान्वयभाषाः - (यः) जो [क्षय रोग] (कीकसाः) हँसली की हड्डियों को (प्रशृणाती) तोड़ देता है और (तलीद्यम्) हथेली और तलवे के चर्म पर (अवतिष्ठति) जम जाता है। (च) और (यः) जो (कः) कोई (ककुदि) शिर में (श्रितः) ठहरा हुआ है, (तम्) उस (सर्वम्) सब (जायान्यम्) क्षय रोग को [उस वैद्य ने] (निः) निरन्तर (हाः) नष्ट कर दिया है ॥३॥

भावार्थभाषाः - वैद्य रोगों के लक्षण जान कर उचित चिकित्सा करे ॥३॥

टिप्पणी: ३−(यः) जायान्यः (कीकसाः) अ० २।३३।२। जत्रुवक्षोगतास्थीनि (प्रशृणाति) प्रच्छिनत्ति (तलीद्यम्) हृसृरुहि०। उ० १।९७। तल प्रतिष्ठायाम्-इति प्रत्ययः, दीर्घश्चान्दसः। भवे छन्दसि। पा० ४।४।११०। यत्। तलिति तले करतलपदतले भवं चर्म (अवतिष्ठति) आश्रयति (निः) निरन्तरम् (हाः) अ० ६।१०३।२। हृञ् नाशने-लुङ्। अहाः। अहार्षीत्। नाशितवान् स वैद्य इति शेषः (तम्) (सर्वम्) (जायान्यम्) वदेरान्यः। उ० ३।१०४। जै क्षये-आन्य। क्षयम्। राजरोगम् (यः) (कः) (च) (ककुदि) अ० ३।४।२। उत्तमाङ्गे। शिरसि (श्रितः) अवस्थितः ॥

Translation

4. Having wings, the jāyánya flies; it enters into a man; this is the
   remedy of both, of the ákṣita and of the súkṣata.

Notes

Ppp. has in b yā viśati (i.e. ya ā v-) pāu-, and lacks c,
d. The meaning of the words ákṣita and súkṣata is very doubtful
and much disputed. They seem most likely to be two kinds of jāyānya,
as the intrusion of any other ⌊malady⌋ here would be very harsh. Yet it
is also much to be questioned whether the two half-verses belong
together. Their discordance of form is strange: one would expect an
antithesis of akṣita and sukṣita, or else of akṣata and sukṣata.
In fact, the comm. reads sukṣita, and explains the two as meaning
respectively śarīre cirakālāvasthānarahitasya and cirakālam
avasthitasya, or, alternatively, as ahiṅsakasya śarīram aśoṣayataḥ
and śarīragatasarvadhātūn suṣṭhu niḥśeṣaṁ śoṣayataḥ. Ludwig’s
translation accords with the former of these two explanations. Zimmer
and Bloomfield, on the other hand, would emend to akṣatasya,
Bloomfield quoting for akṣata from both the Kāuśika and its commentary
and from the later Hindu medicine; his rendering, however, ’not caused
by cutting’ and ‘sharply cut,’ is unacceptable, since kṣan does not
mean distinctively ‘cut,’ but more nearly ‘bruise.’ There is no
variation of reading in the mss. as regards the two words; and it seems
extremely unlikely that, if they once agreed, they should have become
thus dissimilated.

Scrofula flies borne on by wings: it penerates and holds the man. Here is the cure of either kind, the chronic and the transient.

प॒क्षी। जा॒यान्यः॑। प॒त॒ति॒। सः। आ। वि॒श॒ति॒। पुरु॑षम्। तत्। अक्षि॑तस्य। भे॒ष॒जम्। उ॒भयोः॑। सुऽक्ष॑तस्य। च॒। ८०.४।

• अपचिद् भैषज्यम्
• अथर्वा
• अनुष्टुप्
• गण्डमालाचिकित्सा सूक्त

१-५ रोगनाश

पदार्थान्वयभाषाः - (पक्षी) पंखवाला [उड़ाऊ] (जायान्यः) क्षयरोग (पतति) उड़ता है, (सः) वह (पूरुषम्) पुरुष में (आ विशति) प्रवेश कर जाता है। (तत्) यह (अक्षितस्य) भीतर व्यापे हुए (च) और (सुक्षतस्य) बहुत फोड़ोंवाले, (उभयोः) दोनों प्रकार के [क्षयरोग] की (भेषजम्) ओषधि है ॥४॥

भावार्थभाषाः - सद्वैद्य भीतरी और बाहिरी लक्षणों से रोग की पहिचान कर निवृत्ति करे ॥४॥

टिप्पणी: ४−(पक्षी) पक्षवान्। शीघ्रगतिः (जायान्यः) म० ३। क्षयरोगः (पतति) शीघ्रं गच्छति (सः) (आविशति) प्रविशति (पूरुषम्) पुरुषम्। शरीरम् (तत्) (अक्षितस्य) अक्षू व्याप्तौ-क्त। अन्तर्व्याप्तस्य क्षयस्य (भेषजम्) औषधम् (उभयोः) अक्षितसुक्षतयोः (सुक्षतस्य) क्षणु हिंसायाम्-क्त। बहुव्रणयुक्तस्य ॥

Translation

5 (81. 1). We know, indeed, O jāyā́nya, thine origin (jā́na), whence,
O jāyā́nya, thou art born ⌊jā́yase⌋; how shouldst thou smite there, in
whose house we perform oblation?

Notes

Ppp. has only c, d, as second half-verse to our 4 a, b, and
reads tvaṁ hanyād yatra kuryān mahaṁ haviḥ. ⌊We had our d at vi.
5. 3 a—The new decad begins here: cf. p. 389.⌋

We know thine origin, Scrofula! know whence thou, Scrofula, art born. How hast thou then struck this man here, him in whose house we sacrifice?

वि॒द्म। वै। ते॒। जा॒या॒न्य॒। जान॑म्। यतः॑। जा॒या॒न्य॒। जाय॑से। क॒थम्। ह॒। तत्र॑। त्वम्। ह॒नः॒। यस्य॑। कृ॒ण्मः। ह॒विः। गृ॒हे। ८१.१।

• जायान्यः, इन्द्रः
• अथर्वा
• भुरिगनुष्टुप्
• गण्डमालाचिकित्सा सूक्त

१-५ रोगनाश

पदार्थान्वयभाषाः - (जायान्य) हे क्षयरोग ! (वै) निश्चय करके (ते) तेरा (जानम्) जन्मस्थान (विद्म) हम जानते हैं, (यतः) जहाँ से, (जायान्य) हे क्षयरोग ! (जायसे) तू उत्पन्न होता है। (त्वम्) तू (तत्र) वहाँ पर (कथम् ह) किस प्रकार से ही [मनुष्य को] (हनः) मार सकता है, (यस्य) जिसके (गृहे) घर में (हविः) ग्राह्य कर्म को (कृण्मः) हम करते हैं ॥५॥

भावार्थभाषाः - जो मनुष्य रोगों का कारण जानकर पथ्य का सेवन और कुपथ्य का त्याग करते हैं, वे सदा स्वस्थ रहते हैं ॥५॥

टिप्पणी: ५−(विद्म) जानीमः (वै) अवश्यम् (ते) तव (जायान्य) म० ३। हे क्षयरोग (जानम्) जन-घञ्। जन्मस्थानम् (यतः) यस्मात् (जायान्य) (जायसे) उत्पद्यसे (कथम्) केन प्रकारेण (ह) अवश्यम् (तत्र) (त्वम्) (हनः) हन्तेर्लेटि अडागमः। हन्याः पुरुषम् (यस्य) पुरुषस्य (कृण्मः) कुर्मः (हविः) ग्राह्यं पथ्यं कर्म (गृहे) ॥

Translation

6 (81. 2). Daringly drink the soma in the mug, O Indra, being a
Vritra-slayer, O hero, in the contest for good things; at the midday
libation pour [it] down; a dépôt of wealth, assign wealth to us.

Notes

The verse is RV. vi. 47. 6; RV. has rayisthā́nas in d. Ppp. offers
no variant.

Boldly drink Soma from the beaker, Indra! hero in war for treasure! Vritra-slayer. Fill thyself full at the mid-day libation: thyself possessing riches grant us riches.

धृ॒षत्। पि॒ब॒। क॒लशे॑। सोम॑म्। इ॒न्द्र॒। वृ॒त्र॒ऽहा। शू॒र॒। स॒म्ऽअ॒रे। वसू॑नाम्। माध्यं॑दिने। सव॑ने। आ। वृ॒ष॒स्व॒। र॒यि॒ऽस्थानः॑। र॒यिम्। अ॒स्मासु॑। धे॒हि॒। ८१.२।

• जायान्यः, इन्द्रः
• अथर्वा
• त्रिष्टुप्
• गण्डमालाचिकित्सा सूक्त

६ मनुष्य धर्म का उपदेश।

पदार्थान्वयभाषाः - (धृषत्) हे निर्भय ! (शूर) हे शूर ! (इन्द्र) हे परम ऐश्वर्यवान् मनुष्य ! (वसूनाम्) धनों के निमित्त (समरे) युद्ध में (वृत्रहा) शत्रुनाशक हो कर (कलशे) [संसाररूप] कलश में [वर्तमान] (सोमम्) अमृत रस को (पिब) पी। (माध्यन्दिने) मध्य दिन के (सवने) काल वा स्थान में (आ वृषस्व) सब प्रकार बली हो, (रयिस्थानः) धनों का स्थान तू (रयिम्) धन को (अस्मासु) हम लोगों में (धेहि) धारण कर ॥६॥

भावार्थभाषाः - मनुष्य ब्रह्मचर्य आदि पथ्य कर्मों से स्वस्थ, बलवान् और मध्याह्न सूर्य के समान तेजस्वी होकर विद्या धन और सुवर्ण आदि धनसंचय करके सबको सुखी रक्खें ॥६॥ यह मन्त्र कुछ भेद से ऋग्वेद में है−६।४७।६ ॥

टिप्पणी: ६−(धृषत्) ञिधृषा प्रागल्भ्ये-शतृ, छान्दसः शः। हे प्रगल्भ (पिब) (कलशे) अ० ३।१२।७। संसाररूपे घटे वर्तमानम् (सोमम्) अमृतरसम् (इन्द्र) हे परमैश्वर्यवन् जीव (वृत्रहा) शत्रुनाशकः (शूर) वीर (समरे) रणे (वसूनाम्) धनानां निमित्ते (माध्यन्दिने) अ० ७।७२।३। मध्याह्ने भवे (सवने) अ० ७।७२।३। काले स्थाने वा (आ) सर्वतः (वृषस्व) बली भव (रयिस्थानः) रायो धनानि तिष्ठन्ति यस्मिन्त्सः (रयिम्) धनम् (अस्मासु) (धेहि) धर ॥