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狈腻苍诲墨 1

The protecting forces of the 狈腻测补办补's team and the attacking forces of the 笔谤补迟颈苍腻测补办补's team are referred to in the first 狈腻苍诲墨^[1] verse by alluding to the churning of the milky ocean by Devas and 顿腻苍补惫补蝉 respectively. Their repeated efforts (峁沝诲丑补艣谤补尘补) resultin Dhanvantari^[2] rising up from the Milky Ocean with the 补尘峁泃补办补濒补蝉补 in his hand; this indicates the ultimate aim of obtaining Bliss.

Obtaining goddess 尝补办峁�m墨, the moon, the wish-yielding tree indicates indirectly the fortune of the 狈腻测补办补's team. The phrase 腻苍补苍诲补迟丑耻苍腻 samam, used by the author, aptly fits with the ultimate success of this process, directly of the Devas but, indirectly of the 狈腻测补办补's team.

As the play develops, the play-wright has many occasions to bring in various situations for the multipoint attacks of the inimical forces and also the team of hero making sincere efforts to eradicate every attack in the form of diseases completely with the help of the two basic chemicals, Rasa and Gandhaka.

狈腻苍诲墨 2

For obtaining the ultimate aim of Eternal Bliss, the good health of the human body is the basic requirement. Hence, the second 狈腻苍诲墨^[3] is a prayer to lord 艢颈惫补, the lord of all living beings, to bestow upon all human beings the desired complete health.

This verse also emphasises the famous statement of 碍腻濒颈诲腻蝉补鈥�

艣补谤墨谤补尘腻诲测补尘 khalu dharma sadhanam.

笔谤补蝉迟腻惫补苍腻

After the recital of these two 狈腻苍诲墨 verses, the stage-manager enters the stage with his associate actor. In accordance with the dramatic tradition, the author brings in two suitable verses (I.3,4) through the stage-manager. These two verses are composed by the author in such a way that while they describe the 艢补谤补诲 season, they also provide a different meaning pertaining to the theme of the play.

The first verse (I. 3) describes the 艢补谤补诲 season brightened by the delightful full moon鈥�辫奴谤峁嘺-肠补苍诲谤辞诲补测补, which destroys the darkness of the night; it also indicates that the easy method of eradicating the various diseases is the intake of the medicine 辫奴谤峁嘺-candrodaya-rasa:

谤墨迟颈岣� 蝉耻办丑补辫补诲补苍测腻蝉腻 艣腻谤补诲墨测腻 vij峁沵bhate |
辫奴谤峁嘺candrodaya艣c膩ya峁� nihanti dhv膩ntam膩mayam ||

It is further stated (I.4) that during the 艢补谤补诲, when the clouds become pure white in colour, the blemish of the water also gets subdued (that is water becomes pure).

It indirectly refers to the medical fact that when the body is healthy, diseases cannot attack it:

kramam膩峁噀峁�u digant膩n jaladharaj膩le峁�u 艣a峁卥hadhavale峁�u |
艣腻苍迟颈尘耻辫补测腻迟颈 蝉补丑补蝉腻 办腻濒耻峁�y补诲补艣腻 产丑峁浥沘峁� payas膩m ||

The cue for the main act to begin is pronounced by the 厂奴迟谤补诲丑腻谤补, when he boasts that his brother-in-law who is to act as 搁腻箩补测补办峁�m腻, the 笔谤补迟颈苍腻测补办补 of the play, cannot act better then himself (厂奴迟谤补诲丑腻谤补) who is to don the character of king 闯墨惫补 (I.15):

膩bhinayavidy膩vi峁�aye duraha峁卥膩r膩kul墨k峁泃o 惫颈办补峁璦岣� |
sa na峁璦va峁璾rm膩峁� v膩峁�chatyabhibhavitu峁� j墨vamiva 测补办峁�m腻 ||

Repeating the last quarter of the same verse, 痴颈箩帽腻苍补 艢补谤尘补, the minister of king 闯墨惫补 enters the stage declaring that while he is alive, 搁腻箩补测补办峁�m腻 cannot overpower 闯墨惫补^[4]. Thus, the author introduces the subject highlighting the climax also, where 闯墨惫补 becomes the winner.

Footnotes and references:

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[1]:

lak峁�m墨kairavabandhukalpakatar奴n labdhv膩pyalabdhepsita峁� bh奴yo mathnati devad膩navaga峁噀 dugdh膩bdhim峁沝dha艣rame |
tasy腻苍补苍诲补迟丑耻苍腻 蝉补尘补峁� samudayan 办耻尘产丑补峁� 蝉耻诲丑腻辫奴谤颈迟补峁� 产颈产丑谤腻峁嘺岣� svakare karotu bhavat膩峁� bhadr膩峁噄 诲丑补苍惫补苍迟补谤颈岣� ||

[2]:

See Appendix for details about Dhanvantari.

[3]:

辫谤腻驳箩补苍尘墨测补迟补辫补岣� 辫丑补濒补峁� tanubh峁泃膩 pr膩pyeta m膩nu峁�yaka峁� ta峁�ca pr膩ptavat膩 kimanyaducita峁� pr膩ptu峁� 迟谤颈惫补谤驳补峁� 惫颈苍腻 |
迟补迟辫谤腻辫迟别谤补辫颈 蝉腻诲丑补苍补峁� prathamato deho ruj膩varjitasten膩rogyamabh墨psita峁� di艣atu vo 诲别惫补岣� 辫补艣奴苍腻峁� 辫补迟颈岣� ||

[4]:

闯墨惫补nandana 狈腻峁璦办补 (JN) I. 16:
mayi j墨vati j墨vasya sv膩mino 尘补苍迟谤颈峁噄 priye |
durbalo yak峁�mahataka岣� 办补迟丑补峁� v膩bhibubh奴峁�ati ||