Introduction

Dalhana was one of the exceptions to this because his commentary on any Samhitã other than Suśruta's is not known. Not only this, no work other than this commentary is ascribed to him. It shows that he devoted his whole life in studying the earlier Samhitas, various aspects of and previous commentaries on the Suśruta Samhita and finally in giving shape to his own commentary. Apart from study, he
also devoted much time in field study which is shown by his casual observations in this respect particularly while mentioning the charac ters and local names of plants and also the regional traditions.

Dalhana, as he came from an illustrious family of Vaidyas and was patronised by a king, had naturally all the facilities for study and excursions. He had commentaries to his access which were studied by him thoroughly. Apart from Ayurveda, he was also well-versed in other branches of Indian literature such as Grammar, Philosophy, astronomy etc. He was fortunate to have Bhaskara, the illustrious teacher of Nagarjuna (author of Yogaratnamälä) and Kefava (author of Siddhamantra) as his Guru. He also travelled far and wide in the country as he refers to the traditions of East, West, North, South and Central regions of the country. He also refers to Turuskas (Turks) who had been settling in the country at that time. Although he seems to be following one of the earlier commentaries, in fact, he has always recourse to his own critical faculty and that is why he has said himself as 'Viveka-Brhaspati' (Great in the discriminating faculty). Because of the rich tradition, long experience and indepen dent judgement Dalhana has been able to contribute original ideas in several fields of Indian Medicine and owing to this he stands fore most among the commentators. Perhaps he is the only commentator who has become immortal by his single but unique work.

Apart from his valuable contributions in other fields, Dalhana has made notable contributions in the field of Dravyaguna.

...

In conclusion, Dalhana because of his profound scholarship, long professional experience and field study, stands topmost among the commentators and his contributions particularly in the field of materia medica are great inspite of the inherent shortcomings of the medieval age.

II. DALHANA: AS A SCHOLAR

After going through the entire commentary one can easily find that Dalhana was a great scholar of Ayurveda and had occasion to study all the then available samhitãs on different specialities of Ayurveda. Not only the original texts but also all the commentaries were in his grasp including different textual versions and their interpretations along with their critical analysis. A glimpse of his wide scholarship in Ayurveda has been given in relevant chapter (III). Dalhana having a pervasive genius was well-versed, apart from Ayarveda, in several other branches of learning like Sruti, Smri, Vyakarana, Daršana, Jyotişa, Tantra, Aśwasastra, Gajadástra etc. He has referred to these disciplines as 'Paratantra" or "Anya Sastra.* By 'Paratantra' he also means the Ayurvedic texts dealing with the specialities other than the Susruta Samhita, while 'Anya Sastra' in Dalhana's opinion, means other branches of learning some take it as other specialities of Ayurveda itself. By the list of the disciples of knowledge given under 'Paratantra' and 'Anya Sästra', it is presumed that Dalhana was conversant with all of them.

Vedas

Dalhana refers to Sruti. Rgveda, Atharvaveda and Srisukta of Atharvaveda have also been referred to. Among smrtis, Manu has been quoted. Once the author has suggested to refer to the sayings of smartis" (smärta-vacana).

Vyakarana

That Dalhana was proficient in Vyakaraṇa is evident from the high place he gives to it in the list of disciplines. Moreover, he shows his skill in this branch while analysing the words grammatically and interpreting them accordingly.? He has also applied the grammatical rules prescribed by Panini at several places while dealing with the words. For instance, the sutras "Işadarthe Naň',8
'Swārthe an, Lyablope Pañcamis, Swantantrah Karitās etc.. have been applied at several places. He has also mentioned upasarga and Nipata. He supports the propriety of the form 'Majjam' saying that the word 'Majjā' is also 'ākārānta's (ending with 'A' and not only with 'N'). He puts derivations of several words in a quite intricate way which shows his deep knowledge in the subject." At one place he interprets the word on the basis of multi-meaning character of Dhatus? and at another place he inter prets by Purvapadalopa,8 He has also utilised the provision of Akrriganas for this purpose. The Paribhāsās (Technical rules) and some other general rules have also been used here and there in pre senting derivations of words.10

He has presented meaningful interpretations of words based on grammatical analysis. For instance, by the word 'Tantra' he takes "Sāstra' as well as 'Cikitsā' because he derives it as that which protects the body.11 Similarly, the word 'Vyākhyā' has been interpreted as explanation extensive and general as well as intensive and
specialized.¹

While quoting the other's view, he presents all the aspects of learning by 'Path' (To read) e.g., reading, understanding, practical training and professional practice.²

Jyotişa

Dalhana has given details about Muhurta, Karana, Nakşatra, Yoga³ etc. which shows his aquaintance with the facts relating to Jyotişa. At several places he has advised to refer to the works of Jyotişa-sastra.4 The rotation of the earth and its relation with the sun even in midnight has been mentioned according to the views of astronomers (golakaganitavid jyotirvid).5 The measurement of time by the shadow method which was popular at that time has also been mentioned. Once he has quoted the renowned astronomer śrīpati? (1lth cent. AD).

Sahitya

While interpreting the word Vāgvisārada' (expert in speech) the author says that he is the expert in speech who uses meaningful, defined, attractive and unrepeated words.8 He was also a good poet which is shown by his beautiful composition of sentences. He has also described the sthayibhäva of Häsya. 10 He has defended the absence of Sandhi in words on the ground of avoiding the metrical defect,¹ It shows his keen observation on metrical discipline.

Koşa

He was also acquainted with the Kosas (lexicons) prevalent at that time. Mostly he has utilised the famous Amarakoşa. The word "Düşika' has been erpreted as 'Netramala probably on the basis of the Amarakoşa which has also been quoted explicitly.3 Once he has also quoted 'Abhidhana".4

In quotation from 'Samgraharunau,5 Aruna seems to be the lexicographer one.

Kamasastra

From different quotations the author seems to be acquainted with several works on Kämaśästra among which, of course, Vātsyāyana's work was popular.

Darsana

The word 'Darsana' has been used by Dalhana in the sense of con cept.7 It is well known that the Samkhya Darśana has more affinity with the evolution of Ayurvedic fundamentals and as such it was but natural that the same should have more prominent place among various branches of Philosophy. Both in the Caraka Samhita and the Susruta Sathhita this aspect has been dealt with in the begin ning of the Sandra Sthana because evolution of the gross structure and the spirit within can't be explained without taking resort to Philosophy, Dalhaņa as a commentator has tried his level best to explain these concepts in his own terms and definitions. In most cases, he has taken help from Iswarakrsna's Samkhyakärikä which has been a popular source book for the Samkhya Philosophy, Satkāryavāda has also been discussed. The characters of Indriyas and Manas and also of Pañca Bhūtas have been defined. He has also made the distinctions of Ayurveda from the Samkhya and other systems philosophy clear. Before this he has given an elaborate discussion on the concepts of Swabhava, Iswara, Kala, Yadrecha, Niyati and Parinama and concluded that all can be included in Prakyti itself. This shows the author's wide scholarship and critical acumen.

Yoga of Patanjali has also taken proper place in the commentary. Regarding evolution of Panca Bhūtas he has quoted the views of the followers of Patanjali. He further says that the minute Linga Sartra can be seen only by Yogins.7 The eightfold Aiswarya acquired from Yoga has been quoted from a Yoga text saying that it is different from that mentioned by Caraka. Yama and Niyama have been defined and also some other functions of Manas like Smrti, 10 Uhalt etc. Dalhana has also quoted Vedanta in reference to Adhibhuta etc.
Jñana has been interpreted as Tattwävabodha (knowledge of truth). while Vijnana is proficiency in Arts like painting etc. Again Vijñāna has been said as specific knowledge.1 The means of obtaining know ledge are called as Pramāṇas. Regarding Apta Pramāṇa, Dalhaṇa. says that Aptas are knowers of truth² (Yathartha vedins). It is also said as Agama³ (Tradition). The author while distinguishing Agama from Upadesa says that the former means sastra (scriptures) while the latter is the precepts of old experienced scholars. Upamana has been illustrated with several examples from Ayurveda. 5 Vāda (debate) has been defined and several Nyayas have been applied to clarify the points such as Silāputraka Nyaya,7 Navaghaṭapanka Nyāya,8 Kākā kṣigolakanyāya etc., the well-known usage of 'Chhatrino Yanti 10 and 'Mañcaḥ krośanti'11 is also seen at several places. Karma has been said as of five types according to Vaiseșika. Thus it is evident that Dalhana was quite familiar with these systems of Philosophy.

The Saugata (Buddhist) view is also recognised as Ayurveda is uni versal and broad minded and as such can not be confined to a parti cular system of Philosophy. 12 'Atman' has been interpreted as Sarira' (Deha)¹3 "sarira with Manas ¹4 or Antah karana.15 Some take it as Karmātmā Baddha-puruşa.16 The qualities of Atman have also been mentioned.¹

In conclusion, from the above analysis it is quite evident that Dulhana's scholarship was not limited to Ayurveda only but covered a very wide field comprising of various disciplines. In fact, knowledge of these disciplines was considered as necessary for proper under standing of Ayurvedic concepts.

none existed, exists or will exist surpassing Hemädri: naiväsinna ca vartate na bhavita hemadrisureh purah

Вопадева часть 1.

Bhagavata Purāṇa is the greatest text of the Vaiṣṇava school which is popular even today. This Purana bears marks of South Indian origin as it refers to river Kaveri and so on. Though it was first regarded as a much later work, recent investigations have revealed that it was a popular work in the time of Yamuna (Tenth century A.D.), and it existed in the seventh century. Scholars hold the opinion that it may not be unlikely that Karnāṭaka was the birth place of the Bhagavata Purāṇa.39

Bopadeva was a versatile scholar and writer, a brilliant star in the literary Tirmament of his time. He gives a lot of information about himself in his works. According to the accounts furnished by him he was born in an Agrahara called Vedapura situated on the banks of river Varada. He was the son of Kesava. Kesava, his father Mahadeva and teacher Bhaskara were patronised by king Singhana (1210- 1247 A.D.), of the Yadavas of Devagiri. The two works Harilila and Muktāphala based on the Bhagavata were written under the patronage of Rāmaraja (Ramacandra). Hemadri, the author of the famous Dharmaśästra work Caturvargacintāmāņi also was patronised by Mahadeva and Ramacandra.

Bopadeva was a friend and protege of Hemãdri, who wrote several works at the encouragement of the latter. Bopadeva says that he wrote the Harilila for pleasing the minister Hemadri,

srimadbhagavata skandhadhyäyárthādi nirūpyate | viduşa bopadevena mantrihemädritustaye || 40

The fifty-fourth verse in the Upasamhärādhyāya of the Muktaphala expressly states that Hemãdri induced Bopadeva, son of the physician Kesava and pupil of the scholar Dhanesa, to compose the Muktāphala. The fifty-third verse is interesting and it reads:

dve eva citre rămasya sindhurbaddhah puridhuna I hemadrih svamupanitah suryávarta pradaksinah Il

Rama means Dasarathi Rama and Ramacandra (Yadava king). Hemádri means mountain Meru and also the author Hemädri. Similarly the word Suryävarta pradaksinah also has two senses namely 'round which (Meru) revolves the sun' and also the author Hemadri (to whom also the word Suryavarta, etc., applies namely Sūrişu vidvatsu avartāḥ avrtim gatäh prakrstäḥ daksinä yasya). "

From the statement found at the end of the commentaries on Harilila and Muktiphala, it is learnt, that Bopadeva wrote 26 works. In those statements Bopadeva says about the qualities and attainments of Bopadeva who wrote ten excellent works on grammar, nine famous works on medicine, one wonderful work on Tithinirnaya, three works on poetry, and three works on the real meaning of the Bhagavata.

Bopadeva's work on the Bhagavata called Harilila or Harililámrta or Harililävivaraṇa (sportful acts of the Lord) consists of twelve chapters, each chapter dealing with one Skandha of the Bhagavata. The first two books deal with qualification of the listener and speaker and the injunction to listen to the Lord's stories and things necessary to the listening. Bopadeva mentions the ten topics dealt with in the Purana such as Sarga, Visarga, Sthana, Poșana, Manvantaras, Mukti, and Aśraya.

Bopadeva attaches the greatest importance to Aśraya dealt with in the last book as it deals with the ultimate basis and support of the Universe, namely the Supreme Being. According to him it is only to clarify it and lead one to comprehend it fully that the first nine topics are dealt with. Bopadeva describes how each of these ten topics is dealt with serially in Books III XII of the Purana. This work, composed as an index is very useful in understanding of the Purana and its teachings.

Sanskrit literature is generally classified into three groups as Prabhusamhitā, Mitrasamihita and Kantasamhita. This is mainly done from the ways in which the three forms enforce, persuade or attract the reader to follow the precepts dealt with. The Vedas order like a king, the purāṇas persuade like a friend, and poetry entices like the loving wife. According to Bopadeva though Bhāgavata is considered as a Purana, it combines the characteristics of all the three categories mentioned above. It is particularly the last aspect, the poetic, that endows a unique, attractive and exalting beauty to the Bhagavata.42

Вопадева часть 2.

Bopadeva son of Kesava and pupil of Dhanesa, was the author of the well-known grammatical works called Mugdhabodha and Kavikalpadruma, both written after 1250 A.D., under Mahadeva of Devagiri."

Paramahamsapriya is a commentary on the Bhagavatapurana by Bopadeva." The title of the work suggets that it is dear to the Sannyasins who had reached the high state of realisation called Paramahamsa. This recalls what the text on the greatness of the Bhagavata (Bhagavata-mahatmya) in the Padmapurana says of the purana, namely that it sings of the pure know-ledge fit for Paramahamsas. The commentary of Bopadeva is available only in a small fragment of it, covering the first three verses of the purana, Janmadyasya yatalı, Dharmah projihita-kaitavõtra vişayah and Nigamakalpataroh galitam phalam.

Haraprasada Sastri in his preface to the Descriptive Catalogue of the Sanskrit Manuscripts in the collections of the Asiatic Society of Bengal gives a similar derivation (Vol. VI, XXXI)³. Besides Mugdhabodha, the following works of Vopadeva have come down to us:

1. Kavikalpadruma.

2. Kavyakāmadhenu, the author's own commentary on the Kavikalpadruma.

3. Muktāphala also called Bhagavata-Muktāphala, a work expounding the doctrines of the Bhagavata.

4. Harilila also called Harililämrta or Harilila Vivaraṇa, an abstract of the Bhagavata.

5. Sataśloki, a work on medicine, dealing with different pills, powders and similar preparations.

6. Candrakalā, the author's own commentary on the preceding work.

7. Siddhamantraprakāśa, a commentary on the Siddhamantra, a work on medicine written by his father.

Vopadeva must have written a commentary called Paramahamsapriya on the Muktāphala. This is to be inferred from the references to it by Hemadri, both at the beginning and at the end of his commentary on the Muktaphala, says G.B. Palsule.32

There is a stanza occurring in the commentaries of Hemãdri on the Harilila and the Muktāphala which enumerates Vopadeva's works on the different śästras: yasya vyakaraṇe varenyaghatanásphitäh prabandha daśa prakhyā tā nava vaidyake'pi tithinirdhārārthamekó dbhutah |

sahitye traya eva bhagavatatattvoktau trayastasya bhu -

vyantarvāṇi siromaṇeriha gunah ke ke na lokottaraḥ ||

Since Hemãdri was not only a contemporary but also a close friend of Vopadeva, the stanza assumes a peculiar importance, constituting as it does an 'eye witness' to the works of Vopadeva. It is a pity that out of twenty-six works mentioned in this stanza only nine should have come down to us.

Vopadeva gives some account of himself in his different works. From those references we come to know that his father's name was Keśava and that of his preceptor was Dhanesa or Dhaneśvara. Both of them were physicians and resided at Vedapada, a small town in the Varadatata, i.e., modern Berar. This Vedapada was also Vopadeva's own place of residence.

Hemadri, the celebrated author of the encyclopaedia work Catur vargacintamani, and a minister to the Yadava kings Mahadeva and Ramadevaraoof Devagiri (modern Daulatabad), was a patron of Vopadeva. Vopadeva himself tells us that he wrote his Harilila and Muktaphala at the instance of and in order to please Hemädri:

śrimadbhagavataskandhadhyāyārthadi nirūpyate | vidușă vopadevena mantrihemādri tuştaye || 34

and

vidvaddhanešasişyeņa bhiṣakkeśavasūnunā | hemadriropadevena muktāphalamacikarat || 35

Hemãdri himself has commented on both these works. His commentary on Harilila is called Harilila viveka while that on the Muktaphala is called Kaivalyadipikā.

Both Hemadri and Vopadeva had high regard for each other as can be seen from the eulogy bestowed by both on each other."

Keśava, Vopadeva's father, has written a work on medicine called Siddhamantra. At the end of this work Keśava tells us that his father's name was Mahadeva, and that of his teacher was Bhaskara. A fact of historical importance given by him is that he was honoured by Simharaja, who is evidently the same as the Yadava king Singhana who ruled at Dēvagiri between 1210-1247 A.D."

Bopadeva started a new school of grammar. There is no tradition of divine revelation attaching to the Mugdhabodha, the chief text-book of the school, composed by Bopadeva. Bopadeva was a scholar of great renown and a voluminous writer. Various attempts were made quite early to improve upon Panini's grammar by making his rules more terse and accurate. It has to be admitted that where these attempts were made in the way of Värttikas or commentaries, they increased the student's difficulties rather than simplified them. And where attempts were made to establish a new school independently of Panini, the founders were in most cases the followers of some unorthodos school of philosophy, so that the need of a fresh manual (as distinguished from a mere recast of old rules and terms) remained as pressing as ever. It was at such a juncture that Bopadeva wrote his Mugdhabodha. His object in writing this work was simplicity coupled with brevity. The first he attained by following the natural mode of presentation such as is found in the Kätantra. For the second he adopted Panini's Pratyahara sutras-making in them the changes necessary for their adoption to his own system. He omits all notices of accents and dismisses the Vedic peculiarities. Religious element is another noteworthy feature of this work. In the choice of example illustrating his rules as mentioned earlier Bopadeva has taken care to use wherever possible the names of Hari, Hara. and other gods. The Savarnadirgha samdhi is illustrated by Murari and Lakşmiša. He gives Ramaḥ pratyagrhnat tasmai lakṣmaṇovagnat kapim as an instance of Käraka. Bopadeva is here equally partial to Hari, Hara, or Rama. All ancient writers and commentators have followed the Paniniya grammar in their writings but Bopadeva's technical terms often deviate from Panini's. S.K.Belvalkar comments on this as follows: "this extreme divergence from Paninian system prevented the Mugdhabodha from being studied in all parts of India, which its clear and logical mothod entitled it to be." The Mugdhabodha was widely popular in the land of its origin and elsewhere and it enjoyed a wide currency as the revival of Paninian system. Bhattoji Dikṣita in the Sabdakaustuba and in the Manorama says,

bopadeva mahāgrāhagrasto vāmanadiggajaḥ | kirtereva prasangena mādhavena vimocitaḥ || "

Even Bhattoji Dikṣita takes great pains to refute the opinions of Bopadeva, which had dominated the literary world before the advent of Bhattoji. It was only in the seventeenth century that this system of grammar had to take refuge in Bengal, where it continues to be assiduously studied to the present day. During the few centuries of its existence the Mugdhabodha has produced quite a bewildering number of digests and commentaries. Rāmatarkavāgisa, a profound logician and an adept in the grammars of other schools wrote a celebrated commentary on it. He is quoted by Durgadāsa (1639 A.D.), who wrote a commentary on the Kavikalpadruma.42

As the aim of the Mugdhabodha was brevity, it was inevitable that it should have omitted several obscure rules. Accordingly we find three attempts made one after another to supply the defects: by Nandakiśorabhatta, by Kāśiśvara, and by Rāmatarkavägiša. As to accessory treatises Bopadeva himself left none, except the Kavikalpadruma, which is a list of roots arranged according to their endings. His commentary on Kavikalpa druma called Kamadhenu is important because it contains numerous quotations. Attempts have been made to give to this school other necessory treatises. Ramacandravidyābhūṣana (Śaka 1610) wrote a Paribhāṣavṛtti. Rāmatarkavāgisa put together an alphabetically arranged Unādikosa.

Хемадри.

The Sevuna period marks an important stage in the development of Dharmasastra literature. The name of Hemädri stands foremost among the writers of this period. He was under the service of the Sevuna kings Mahadeva and later Ramacandra. At the end of each chapter of his work Caturvargacintamani he writes; śri maharajadhiraja śrī Mahadevasya samasta karaṇādhiśvara sakalavidyāviśārada hemadri viracita....". He was a Brahmana of Vatsagotra and the grandson of Vasudeva and the son of Kamadeva. His Caturvargacintamani is a great work of orthodox Hindu religion. It is an encyclopaedia where the previous writers on the subject are frequently quoted. From a perusal of the sources which Hemãdri profusely quotes it becomes clear that his command and knowledge of those texts was deep and amazing. Hemadri describes himself as being in charge of the imperial records of Mahadeva (1260-71 A.D), the Yadava king of Devagiri (modern Daulatabad) and also as being his minister. Hemädri states that he intended to deal with Dharmaśāstra in five sections called Vrata, Dana, Tirtha, Mokṣa and Pariseșa. khandani casminvratadānatirthamokṣā

bhidhani kramaso bhavanti yatpañcamam tatpariseṣakhandamakhandito yatra vibhāti dharmaḥ caturvargaḥ
The last section has four parts, namely, Devata, Kälanirnaya, Karmavipäka and Lakṣaṇasamuccaya. Some manuscripts have Vratakhanda, Dānakhanda, Kalakhanda, Śraddhakhanda and Pariseșakhanda, where as others have Tirthakhanda, and Mokṣakhanda in the place of Kalakhanda and Sraddhakhanda. Hemãdri was a profound scholar in the Pūrvamimāṁsā system of philosophy. "The discussions in his work, particularly on Sraddha and Käla, cannot be well understood without a thorough acquaintance with the numerous Nyayas of the Mimämsä which he employs at every step", says P.V.Kane.18

Caturvargacintamani particularly its däna and vrata sections came to be looked upon as the standard work in the whole of the Deccan and Southern India. Like Vijñāneśvara Hemãdri also states that none existed, exists or will exist surpassing Hemädri: naiväsinna ca vartate na bhavita hemadrisureh purah" (    ) . Madhava in his Kälanirnaya expressly mentions the Vratakhanda of Hemadri as an authority. 120 An inscription of Bhaskara son of Bukka I, dated Śaka 1291 (i.e., 1369 A.D.), describes the king as making various gifts following the composition of Hemãdri: hemadrikṛtimärgeṇa kurvandananyanekaśaḥ 121 This is a reference to his Dânakhanda and establishes that long before 1369

A.D. Hemadri's work had become a standard authority in the Karnataka region. Hemadri is credited with a commentary on Saunaka's Pranavakalpa. 22 He appears to have written a Sraddhakalpa according to the rules of Katyayana which is distinct from his Sraddhakhanda.123 Hemãdri also wrote a commentary called Kaivalyadipikä on the Muktaphala of Bopadeva. The Muktaphala embodies the philosophy of the Bhagavatapurāṇa.

He has composed a lucid commentary on Vägbhaṭa's Astangahrdaya. He was a great patron of learning and encouraged many scholars. Among his well-known proteges, Bopadeva is of interest to the followers of Indian medicine, especially Ayurveda. He (Bopadeva) is credited with four works on Ayurveda namely, Vaidya sataka and Hrdayadipikānighantu and two commentaries, one on his father's work Siddhamantra (of Keśava) and another on Särngadharasamihitä.28

словари терминов и понятий должны признаваться авторитетными на основании цитат из шастр, так как не совсем ясно, откуда они их берут, если цитаты отсутствуют. Они скорее ознакомительные и компилятивные по своей природе.

viṣṭambhaḥ=kukṣer ādhmānam

विष्टम्भाध्मानशूलैश्च तमयोगं प्रचक्षते | viṣṭambhādhmānaśūlaiśca tamayōgaṁ pracakṣatē | Su.Ci.36

करोति शीलितः सोऽति विष्टम्भाध्मानहृद्रुजः ॥21॥ karoti śīlitaḥ so'ti viṣṭambhādhmānahṛdrujaḥ ॥21॥ AH.Su.10

विष्टम्भः। पुं। विबन्धरोगे।  viṣṭambhaḥ ।puṃ। vibandha-roge।

विष्टम्भी (इन्)। वि। मलरोधकद्रव्ये । विष्टम्ब्धाजीर्णकरपदार्थे  ।
viṣṭambhī (in) । vi । mala-rodhaka-dravye । viṣṭambdhājīrṇakarapadārthe ।

"Виштамбхи" (используется в значении)
1) субстанции, вызывающей обструкцию (отхождения) мала (нечистот)
2) субстанции, вызывающей Виштабдха-аджирну (один из видов несварения, вызванный избытком Вата Доша)

सवाततोदशूला मलस्याप्रवृत्तिर्विष्टम्भः savātatōdaśūlā malasyāpravr̥ttirviṣṭambhaḥ - Виштамбха, это нарушение отхождения мал (нечистот), сопровождающееся газообразованием, коликами и болью.

विष्टब्धे शूलमाध्मानं विविधा वातवेदनाः | मलवाताप्रवृत्तिश्च स्तम्भो मोहाऽङ्गपीडनम् ||५६||
viṣṭabdhē śūlamādhmānaṁ vividhā vātavēdanāḥ |
malavātāpravr̥ttiśca stambhō mōhā'ṅgapīḍanam ||56||

The characteristics in vistabdha are-pain, flatulence, different types of pain caused by vata; obstruction to the elimination of faeces and wind; stiffness, delusion and pain all over the body

Комментарий - वातेनाजीर्णं विष्टब्धमुच्यते। तस्य लक्षणं जठरशूलाद्युद्भवः।

विष्टब्धे शूलमाध्मानं विविधा वातवेदनाः | मलवाताप्रवृत्तिश्च स्तम्भो मोहाऽङ्गपीडनम् ||१२||
viṣṭabdhē śūlamādhmānaṁ vividhā vātavēdanāḥ |
malavātāpravr̥ttiśca stambhō mōhā'ṅgapīḍanam ||12||

The characteristics in vistabdha are-pain, flatulence, different types of pain caused by vata; obstruction to the elimination of faeces and wind; stiffness, delusion and pain all over the body.

Комментарий - विविधा वातवेदना तोदभेदादिरूपा| अङ्गपीडनं सामवातवेदनादि

विष्टब्धमनिलाच्शूलविबन्धाध्मानसादकृत् ।  viṣṭabdhamanilācśūlavibandhādhmānasādakṛt ।
Vistabdhājīrṇa is caused due to the vitiation of vāta and it produces abdominal pain, constipation, flatulence and weakness of the body.

Комментарий Инду - वातादजीर्णं विष्टब्धमुच्यते । तल्लक्षणं जठरशूलादि। विबन्धो मलवाताप्रवृतिः

सवाततोदशूला मलस्याप्रवृत्तिर्विष्टम्भः savātatōdaśūlā malasyāpravr̥ttirviṣṭambhaḥ - Виштамбха, это нарушение отхождения мал (нечистот, или просто запор), сопровождающееся газообразованием, коликами и болью.

дерзну согласиться с ним, и еще с парой переводчиков, имеющих мнение отличное от вашего.

Не считаю себя в праве рейтинговать комментаторов, мне кажется, такое право нужно сначала заслужить

то нужно делать это системно: провести анализ данных, метаданных – по всей выборке текстов, где встречается термин

Adhmana General tympanitis.

The disease Adhmāna is condition that is signified as the blockage to the movement of the flatus. This condition gives rise to the gurgling noise in the intestines. Moreover, there is severe pain and distension of the abdomen. An ailment characterized by excessive accumulation of wind or gas in the gastro intestinal tract accompanied by colic pain has been identified as Adhmana. Blowing, inflation, puffing: boasting; a bellows; swelling of the body. Tympanites. One of the pathological conditions and syndromes identified by Ayurveda. (CS. Su. 15. 13; 6. 7).

Atopa 1 / One of the pathological conditions and syndromes identified by Ayurveda. (CS. Su. 27. 181). Painful tympanitis

Atopa 2/ Puffing, swelling a multitude, redundancy; flatulence.

Atopa 3 / Gurgling sound in the abdomen associated with distension and mild pain.

आध्मान

अकारान्त पुं. (वाच.); नपुं. (श. क. दृ.)

निष्पत्ति

(१) आइ+ध्मा (शब्दाग्निसंयोगयो) + ल्युट् आध्यान (वाच.),

(श. क. दू.)

व्युत्पत्ति

(१) आसमन्तात् ध्यानम् आध्मानम्) (स्व.) हिन्दी- चारों ओर से हवा भर जाने या फूल जाने को आध्मान

कहते हैं।

Eng.- Filling of air or distension of air in all directions is called as आध्मान,

परिभाषा

(१) साटोपमत्युग्ररुजमाध्मातमुदरं भृशम्। आध्मानमिति जानीयाद्वारं वातनिरोधजम्।। (सु. नि. १/८८); साटोपमत्युग्ररुजमाध्मानमुदरे भृशम्। (अ. ह. नि. ११/६०); साटोपमत्युग्ररुजमाध्मातमुदरं भृशम्। आध्मानमिति तं विद्याद्वोरं वातनिरोधजम्।। (मा. नि. २२/६७)

हिन्दी- वायु की घोर (भीषण) रुकावट के कारण आटोप (गुड़गुड़ाहट), अत्यधिक तीव्र रुजा, उदर की वृद्धि को आध्मान कहते हैं।

Eng.- आटोप (gurgling sound) and अत्युग्ररुज (severe pain), distended abdomen caused by art, is known as आध्मान (tympanitis).

(२) वायुना कुपितेन नाभेरधः सशूलमापूर आध्मानः। (अ. सं. सू. ५/८ शशि.)

हिन्दी- कुपित वायु के कारण नाभि के नीचे उत्पन्न शूल युक्त आपूर (फैलव) को आध्मान कहते हैं।

Eng.- Distension of abdomen caused by vitiated ar, associated with pain below the umbilicus is known as आध्मान.
व्याख्या / विवरण

(१) आध्मानमुदरापूरणम्। (अ. ड. सू. २/१८ आ. र.); आध्मान

वायुना जठरापूरणम् (अ.सं. सू. ३/४५ शशि.); आध्मान वानोदरपूरणम् (अ. ह. सू. १९/१३ सर्वात.) हिन्दी- आध्मान अर्थात् वायु के द्वारा पेट का आपूरण (फुलना) ।

Eng. आध्मान means आपूरण (distension) of abdomen caused by वायु

(२) आध्मान आनाहः। (अ. ह. सू. १९/१३ सर्वाङ्ग)

हिन्दी आध्मान अर्थात् आनाह।

Eng. आध्मान denotes आनाह. (это неверно, тк आनाह это отдельная нозологическая единица)

अर्थ

(१) वातव्याधौ, उदरस्फीततायाम् अग्निसंयोगजे शब्दभेदे (नपुं.), नलिकानामगन्धद्रव्ये (स्त्री.)। (वाच.)

Word Meaning

हिन्दी फूड मारना, फुलाव, कुँङ्कना, धौकनी, पेट फूल जाना, शरीर का सूज जाना।

Eng.- Blowing, inflation, puffing, a bellows, intumescence, swelling of the body.

Notes:

आध्मान means that which is surrounded by the air on four sides. In Ayurveda, it is considered. to be वातव्याधि, but it is not included in eighty types of वातव्याधि by चरक and वाग्भट but, आध्मान and प्रत्याध्मान are included in eighty वातव्याधि by सुश्रुत and लघुत्रयी authors, (मा. नि. २२/६८-६९), (भा.प्र. म. २४ / ७), (शार्ङ्ग पू. ९/११६)

The symptoms of this disease is distension. of abdomen excessively with gurgling sound and severe pain due to obstruction of वात. As पूर्वरूप is mentioned in diseases like उदर (च.. चि. १३/१८) and बद्धगुदोदर. (च. चि. १३/४२); as a symptom it is mentioned in several diseases like विद्रधि (अ. ह. नि. ११/६०); पुरीषविदारण (च. सू. ७/८); वातनिग्रह (च. सू. ७/१२); अर्शस् (च. चि. १४/ ११); विरेचन अतियोग (च. सू. १६/७) etc.
आटोप आमाशय का फुलना या उसमें वायु भर जाना Bloat (ब्लोट) Flatulence of the stomach.

Бхавапракаша

आटोपो गुडगुडाशब्दः प्रोक्तो जठरसम्भवः āṭopo guḍaguḍāśabdaḥ prokto jaṭharasambhavaḥ

Виджаяракшита на Мадхава Нидану:

आटोपश्चलचलनमिति गयदासः, गुडगुडाशब्द इति कार्तिकः  āṭōpaścalacalanamiti gayadāsaḥ, guḍaguḍāśabda iti kārtikaḥ

Далхана на Сушруту:

आटोपं सञ्चलनं āṭōpaṁ sañcalanaṁ

привести вашу логику, Павел, и доказать, что она лучше, опять таки по всей выборке, то есть сделать это на всем массиве, а не дергать отдельные цитаты. Тогда будет правильно, научно и убедительно

विष्टम्भः viṣṭambhaḥ

1 Fixing firmly. -2 Obstruction, hindrance, an impediment. -3 Obstruction of the urine or ordure, constipation. -4 Paralysis. -5 Stopping, staying. -6 Stepping, placing the feet. -7 Prop, support. -8 Endurance, resistance;

विष्टम्भःviṣṭambhaḥ = विशेष-स्तम्भः viśeṣa-stambhaḥ

स्तम्भः stambhaḥ [स्तम्भ्-अच्]

1 Fixedness, stiffness, rigidity, motionlessness; रम्भा स्तम्भं भजति Vikr.18.29; Ki.12. 28; गात्रस्तम्भः स्तनमुकुलयोरुत्प्रबन्धः प्रकम्पः Māl.2.5; तत्संकल्पो- पहितजडिम स्तम्भमभ्येति गात्रम् 1.35;4.2. -2 Insensibility, stupefaction, stupor, numbness, paralysis. -3 Stoppage, obstruction, hindrance; सो$पश्यत् प्रणिधानेन संततेः स्तम्भ- कारणम् R.1.74; वाक्स्तम्भं नाटयति Māl.8. -4 Restraint, curbing, suppressing; कृतश्चित्तस्तम्भः प्रतिहतधियामञ्जलिरपि Bh.3.6. -5 Prop, support, fulcrum; नासिराबन्धनार्थाय न शराः स्तम्भहेतवः Rām.2.23.3. -6 A pillar, column, post. -7 A stem, trunk (of a tree). -8 Stupidity. -9 Absence of feeling or excitability. -1 The suppression of any force or feeling by supernatural or magical means. -11 Stiff-neckedness; जन्मकर्मवयोरूपविद्यैश्वर्य- धनादिभिः । यद्यस्य न भवेत् स्तम्भस्तत्रायं मदनुग्रहः Bhāg.8.22.26. -12 Filling up, stuffing

विष्टम्भः। पुं। विबन्धरोगे।
viṣṭambhaḥ ।puṃ। vibandha-roge।

विष्टम्भी (इन्)। वि। मलरोधकद्रव्ये । विष्टम्ब्धाजीर्ण करपदार्थे ।
viṣṭambhī (in) । vi । mala-rodhaka-dravye । viṣṭambdhājīrṇa karapadārthe ।

विष्टम्भ - विबन्ध Constipation (कोन्सटीपेशन) inability to perform normal bowel elimination function.
विष्टम्भहर - विबन्ध दूर करने वाला Removing Constipation (रिमूविंग कोन्सटीपेशन) able to perform normal bowel elimination function.

Vishtambha

Obstruction of the urine or faeces, constipation, a particular disease of the foetus, paralysis, loss of motion.
A condition characterized by wind formation in the stomach, immobility intestines and lack of digestive power.

Vishtambhakara

Stopping, restraining, obstructing.

Vishtambhi

Food which causes constipation. Distending. One of the pathological conditions and syndromes identified by Ayurveda. (CS. Sū. 27. 110).

विष्टम्भ अकारान्त; पुं. (वाच.), (श. क. दु.)
...
Word Meaning

हिन्दी- अवरोध, मूत्र और मल अवरोध।

Eng.- Obstruction, obstruction of urine or feces.

Notes:

विष्टम्भ is the symptom in which there is obstruction of H (feces) with bloating and gurgling sounds in the abdomen. It is produced by excessive intake of विषम्भिन् substances.

विष्टम्भिन् नकारान्त; त्रि. (वाच.), (श. क. दु.)
...
Eng.- Substance which causes विष्टम्भ (obstruction) is known as विष्टम्भिन्.
Word Meaning

हिन्दी- अवरोध करने वाला।

Eng.- Which causes obstruction.

Notes:

The substance which causes obstruction of वात by preventing its downward movements and result into distension and gurgling sounds in abdomen is known as विष्टम्भिन्. Excessive intake of these substances cause विष्टम्भ.

विष्टम्भोऽन्नस्य दौर्बल्यं कुक्षेराटोप एव च| कार्श्यमुद्गारबाहुल्यं सक्थिसादोऽल्पविट्कता||२१||
ग्रहणीदोषपाण्ड्वर्तेराशङ्का चोदरस्य च| पूर्वरूपाणि निर्दिष्टान्यर्शसामभिवृद्धये||२२||
viṣṭambhō'nnasya daurbalyaṁ kukṣērāṭōpa ēva ca|
kārśyamudgārabāhulyaṁ sakthisādō'lpaviṭkatā||21||
grahaṇīdōṣapāṇḍvartērāśaṅkā cōdarasya ca|
pūrvarūpāṇi nirdiṣṭānyarśasāmabhivr̥ddhayē||22|| Ca.Ci.14

Chakrapani - विष्टम्भः अप्रचलत्वम्| आटोपः गुडगुडाशब्दः||२१-२२||  viṣṭambhaḥ apracalatvam| āṭōpaḥ guḍaguḍāśabdaḥ||21-22||

Stasis of ingested food, weakness in bowels along with gurgling sound, emac iation, excessive eructation, weakness in legs, small quantity of stool, suspicion of grahaniroga, anaemia or abdominal disorders-these are the prodromal symp toms of piles.

तस्य लिङ्गमजीर्णस्य विष्टम्भः सदनं तथा| शिरसो रुक् च मूर्च्छा च भ्रमः पृष्ठकटिग्रहः||४५||
जृम्भाऽङ्गमर्दस्तृष्णा च ज्वरश्छर्दिः प्रवाहणम्| अरोचकोऽविपाकश्च, घोरमन्नविषं च तत्||४६||
संसृज्यमानं [१] पित्तेन दाहं तृष्णां मुखामयान्| जनयत्यम्लपित्तं च पित्तजांश्चापरान् गदान्||४७||
यक्ष्मपीनसमेहादीन् कफजान् कफसङ्गतम्| करोति वातसंसृष्टं वातजांश्च [२] गदान् बहून्||४८||
मूत्ररोगांश्च मूत्रस्थं कुक्षिरोगान् शकृद्गतम्| रसादिभिश्च संसृष्टं कुर्याद्रोगान् रसादिजान्||४९||
tasya liṅgamajīrṇasya viṣṭambhaḥ sadanaṁ tathā| śirasō ruk ca mūrcchā ca bhramaḥ pr̥ṣṭhakaṭigrahaḥ||45||
jr̥mbhā'ṅgamardastr̥ṣṇā ca jvaraśchardiḥ pravāhaṇam| arōcakō'vipākaśca, ghōramannaviṣaṁ ca tat||46||
saṁsr̥jyamānaṁ [1] pittēna dāhaṁ tr̥ṣṇāṁ mukhāmayān| janayatyamlapittaṁ ca pittajāṁścāparān gadān||47||
yakṣmapīnasamēhādīn kaphajān kaphasaṅgatam| karōti vātasaṁsr̥ṣṭaṁ vātajāṁśca [2] gadān bahūn||48||
mūtrarōgāṁśca mūtrasthaṁ kukṣirōgān śakr̥dgatam| rasādibhiśca saṁsr̥ṣṭaṁ kuryādrōgān rasādijān||49|| Ca.Ci.15

That indigestion exhibits the following symptoms-stasis of food, malaise, head ache, fainting, giddiness, stiffness in back and waist, yawning. bo lyache, thirst, fever, vomiting, griping, anorexia and improper digestion of fod. The severe food toxin when combined with pitta produces burning sensation, thirst, disorder of mouth, acid gastritis and other paittika disorders. When combined whith kapha it gives rise to phthisis, coryza. prameha etc. and other kaphaja disorders. It produces various vātika disorders if combined with vata. Affecting urine, fae and rasa etc. ( dhātus ) it causes disorders of urine, belly and dhātus respectively. [ 45-49 ]

(Перевод Прия Врата Шармы)

Chakrapani -  विष्टम्भ इति विष्टम्भोऽप्रचलनरूपतयाऽवस्थानम् viṣṭambha iti viṣṭambhō'pracalanarūpatayā'vasthānam|

तिलपिष्टनिभं यस्तु वर्चः सृजति कामली||१२४|| श्लेष्मणा रुद्धमार्गं तत् पित्तं कफहरैर्जयेत्|
रूक्षशीतगुरुस्वादुव्यायामैर्वेगनिग्रहैः||१२५||  कफसम्मूर्च्छितो वायुः स्थानात् पित्तं क्षिपेद्बली|
हारिद्रनेत्रमूत्रत्वक् श्वेतवर्चास्तदा नरः||१२६|| भवेत् साटोपविष्टम्भो गुरुणा हृदयेन च|
दौर्बल्याल्पाग्निपार्श्वार्तिहिक्काश्वासारुचिज्वरैः||१२७|| क्रमेणाल्पेऽनुसज्येत [१] पित्ते शाखासमाश्रिते|१२८|
tilapiṣṭanibhaṁ yastu varcaḥ sr̥jati kāmalī||124|| ślēṣmaṇā ruddhamārgaṁ tat pittaṁ kaphaharairjayēt|
rūkṣaśītagurusvāduvyāyāmairvēganigrahaiḥ||125|| kaphasammūrcchitō vāyuḥ sthānāt pittaṁ kṣipēdbalī|
hāridranētramūtratvak śvētavarcāstadā naraḥ||126|| bhavēt sāṭōpaviṣṭambhō guruṇā hr̥dayēna ca|
daurbalyālpāgnipārśvārtihikkāśvāsārucijvaraiḥ||127|| kramēṇālpē'nusajyēta [1] pittē śākhāsamāśritē|128|

The patient who passes white stools like sesamum-paste indicates the obstruction to the passage of bile due to kapha. This should be relieved by eliminating kapha. Due to intake of rough, cold, heavy and sweet food, exertion and suppression of natural urges vãyu vitiated and powerful and mixed with aggravated kapha throws pitta out of its own seat thus making the person with yellow eyes, urine and skin and white stools associated with gurgling sound and stillness in abdomen and heaviness in cardiac region. Due to diminution of pitta because of its sifting to blood circulation patient suffers gradually from debility, poor digestion, pain in sides, hiccup, dyspnoca, the anorexia and fever. [ 124-127]

(Перевод Прия Врата Шармы)

तत्र, वर्षास्वोषधयस्तरुण्योऽल्पवीर्या आपश्चाप्रशान्ताः [१] क्षितिमलप्रायाः, ता उपयुज्यमाना नभसि मेघावतते जलप्रक्लिन्नायां भूमौ क्लिन्नदेहानां प्राणिनां शीतवातविष्टम्भिताग्नीनां [२] विदह्यन्ते, विदाहात् पित्तसञ्चयमापादयन्ति; स सञ्चयः शरदि प्रविरलमेघे वियत्युपशुष्यति पङ्केऽर्ककिरणप्रविलायितः पैत्तिकान् व्याधीञ्जनयति |
tatra, varṣāsvōṣadhayastaruṇyō'lpavīryā āpaścāpraśāntāḥ [1] kṣitimalaprāyāḥ, tā upayujyamānā nabhasi mēghāvatatē jalapraklinnāyāṁ bhūmau klinnadēhānāṁ prāṇināṁ śītavātaviṣṭambhitāgnīnāṁ [2] vidahyantē, vidāhāt pittasañcayamāpādayanti; sa sañcayaḥ śaradi praviralamēghē viyatyupaśuṣyati paṅkē'rkakiraṇapravilāyitaḥ paittikān vyādhīñjanayati |  Su.Su.6
Among them, in rainy season the herbs are young and with a little potency. water is immature having mostly dirt of the earth. On being used in cloudy weather and land full of water, they produce vidäha (acidity with burning) in persons with moistened bodies and digestive fire being dampened by cold wind and thus cause accumulation of pitta which, in autumn with clouds being dispersed in sky and mud being dried up, gets liquified by the (intense) sun-rays and causes disorders of pitta;

(Перевод Прия Врата Шармы)

भेदनीय
तोडने वाला, मल का संघात समाप्त कर आंत्र की सफाई करने वाला
These are the substances that break down fecal matter and help remove it out of the body thus cleaning the colon. (क्लिनिंग द कालोन).
(Во избежании путаницы с терминами и здесь)

आग्नेयगुणभूयिष्ठं तोयांशपरिशोषि यत् | संगृह्णाति मलं तत्तु ग्राहि शुण्ठ्यादयो यथा ||४४||
विबन्धभेदिनी या तु सा कथं ग्राहिणी भवेत् | शक्तिर्विबन्धभेदे स्याद्यतो न मलपातनो ||४५
āgnēyaguṇabhūyiṣṭhaṁ tōyāṁśapariśōṣi yat | saṁgr̥hṇāti malaṁ tattu grāhi śuṇṭhyādayō yathā ||44||
vibandhabhēdinī yā tu sā kathaṁ grāhiṇī bhavēt | śaktirvibandhabhēdē syādyatō na malapātanō ||45||

Because of agneya guna dries up the watery portion of mala and holds up the elimination. These drugs are known as grāhi dravyas like sunthi etc.

Earlier śunthi is described as vibandhabhedini (remover of constipation), how can it became grähi? The explanation for this is, it has the power to break up the obstruciton but not to push the mala.

(Перевод Dr Lucas)

(Субстанция), с преобладанием огненных качеств, которая иссушает водную фракцию и
(тем самым) закрепляет стул, “grāhi” ”называется, такая как сушеный имбирь и другие.

Но как (субстанция) которая разбивает(устраняет) запор может (и) закреплять?
Потому что способности разбивать (устранять) запор, не присуще (свойство) выведения стула (непосредственно).

(Перевод мой)

А далее на просторах интернета нашелся лаконичный перевод от Андрея Юрьевича
"viṣṭambhа одновременно означает задержку стула и избыток газообразования, который может сопровождаться болью, коликами в области живота."

На первый взгляд может показаться, что это противоречит переведенному термину бхедини, однако, строго говоря, bhēdinī = разрушает жёсткий стул и каловые камни, а "существенно слабит" в тексте вовсе нет, поэтому все вполне сходится.

"The proteins of spinach are reported to be digested at a slower rate than casein." The Wealth of India