शोणितवर्णनीयाध्यायः
अथातः शोणितवर्णनीयमध्यायं व्याख्यास्यामः ||१||
यथोवाच भगवान् धन्वन्तरिः ||२||
"Now, we shall expound the chapter on the description of blood."
"Thus said the venerable Dhanvantari."
This introduction sets the stage for discussing the characteristics and qualities of blood, following the teachings of the revered Dhanvantari.
तत्र पाञ्चभौतिकस्य चतुर्विधस्य षड्रसस्य द्विविधवीर्यस्याष्टविधवीर्यस्य वाऽनेकगुणस्योपयुक्तस्याहारस्य सम्यक्परिणतस्य यस्तेजोभूतः सारः परमसूक्ष्मः स `रसः’ इत्युच्यते, तस्य हृदयं स्थानं, स हृदयाच्चतुर्विंशतिधमनीरनुप्रविश्योर्ध्वगादश दशाधोगामिन्यश्चतस्रश्च तिर्यग्गाः कृत्स्नं शरीरमहरहस्तर्पयति वर्धयति धारयति यापयति चादृष्टहेतुकेन कर्मणा |
तस्य शरीरमनुसरतोऽनुमानाद्गतिरुपलक्षयितव्या क्षयवृद्धिवैकृतैः |
तस्मिन् सर्वशरीरावयवदोषधातुमलाशयानुसारिणि रसे जिज्ञासा- किमयं सौम्यस्तैजस? इति |
अत्रोच्यते- स खलु द्रवानुसारी स्नेहनजीवनतर्पणधारणादिभिर्विशेषैः सौम्य इत्यवगम्यते ||३||
"The essence of food, which is composed of five elements, has four types, six tastes, two potencies, eight kinds of actions, and numerous qualities when properly digested, is known as 'Rasa.' The heart is its seat. From the heart, it enters twenty-four channels: ten ascending, ten descending, and four transverse, nourishing, growing, supporting, and sustaining the entire body daily through unseen forces. Its movement through the body can be inferred from the signs of depletion, increase, and disorders. The question arises: Is this Rasa soothing (Saumya) or fiery (Tejas)? It is said: Its fluid nature, lubricating, life-giving, nourishing, supporting, and sustaining properties indicate it is soothing (Saumya)."
This shloka explains the concept of 'Rasa,' the essence of food, its role in the body, and its characteristics, concluding that it has soothing properties due to its various beneficial functions.
स खल्वाप्यो रसो यकृत्प्लीहानौ प्राप्य रागमुपैति ||४||
"This fluid (Rasa), upon reaching the liver and spleen, acquires a reddish color."
This shloka describes the transformation of Rasa as it travels through the body, particularly highlighting that it becomes reddish upon reaching the liver and spleen.
श्लोकौ चात्र भवतः-
रञ्जितास्तेजसा त्वापः शरीरस्थेन देहिनाम् |
अव्यापन्नाः प्रसन्नेन रक्तमित्यभिधीयते ||५||
"Here are the verses: The fluid in the body is colored by the internal heat (Tejas) and, when untainted and clear, it is known as blood (Rakta)."
This shloka explains how the body's internal heat transforms the fluid (Rasa) into blood, emphasizing that when it is clear and untainted, it is referred to as Rakta.
रसादेव स्त्रिया रक्तं रजःसञ्ज्ञं प्रवर्तते |
तद्वर्षाद्द्वादशादूर्ध्वं याति पञ्चाशतः क्षयम् ||६||
"From Rasa itself, the menstrual blood (Rajah) in women flows. This starts around twelve years of age and diminishes by fifty."
This shloka explains that the menstrual blood in women originates from Rasa, beginning at around twelve years old and typically decreasing by the age of fifty.
आर्तवं शोणितं त्वाग्नेयम्, अग्नीषोमीयत्वाद्गर्भस्य ||७||
"Menstrual blood is considered to be of fiery nature (Agneya), due to the Agni (fire) and Soma (moon) elements in the embryo."
This shloka explains that menstrual blood is characterized by the fiery element due to the combined influence of the Agni (fire) and Soma (moon) elements in the formation of the embryo.
पाञ्चभौतिकं त्वपरे जीवरक्तमाहुराचार्याः ||८||
"Some teachers assert that the vital blood (Jeeva Rakta) is composed of the five elements."
This shloka presents an alternative perspective by some scholars who consider that the vital blood (Jeeva Rakta) is composed of the five basic elements.
विस्रता द्रवता रागः स्पन्दनं लघुता तथा |
भूम्यादीनां गुणा ह्येते दृश्यन्ते चात्र शोणिते ||९||
"Fluidity, liquidity, color, pulsation, and lightness; these qualities of the elements earth and others are seen in blood."
This shloka describes the qualities of blood, drawing parallels between the inherent properties of the basic elements—such as fluidity, liquidity, color, pulsation, and lightness—and their manifestations in blood.
रसाद्रक्तं ततो मांसं मांसान्मेदः प्रजायते |
मेदसोऽस्थि ततो मज्जा मज्ज्ञः शुक्रं तु जायते ||१०||
"From Rasa comes Rakta (blood), from Rakta comes Mamsa (muscle), from Mamsa comes Medas (fat), from Medas comes Asthi (bone), from Asthi comes Majja (marrow), and from Majja comes Shukra (semen)."
This shloka describes the sequential transformation of bodily tissues according to Ayurvedic principles, highlighting the progression from the essence of food (Rasa) through various stages leading to the formation of semen (Shukra).
तत्रैतेषां धातूनामन्नपानरसः प्रीणयिता ||११||
रसजं पुरुषं विद्याद्रसं रक्षेत् प्रयत्नतः |
अन्नात्पानाञ्च मतिमानाचाराञ्चाप्यतन्द्रितः ||१२||
"Among these tissues, the essence of food and drink nourishes them. One should understand that a person is born of Rasa (essence) and take great care to preserve it through proper food, drink, and behavior."
These shlokas emphasize the importance of nourishing the bodily tissues with the essence derived from food and drink. They also highlight the significance of maintaining good health and vitality through proper diet and behavior.
तत्र ‘रस’ गतौ धातुः, अहरहर्गच्छतीत्यतो रसः ||१३||
"The term 'Rasa' implies movement; it is the fluid that moves daily and continuously in the body."
This shloka explains the etymology of 'Rasa,' emphasizing its continuous and essential movement within the body.
स खलु त्रीणि त्रीणि कलासहस्राणि पञ्चदश च कला एकैकस्मिन् धाताववतिष्ठते; एवं मासेन रसः शुक्रं स्त्रीणां चार्तवं भवति ||१४||
भवति चात्र-
अष्टादशसहस्राणि सङ्ख्या ह्यस्मिन् समुच्चये |
कलानां नवतिः प्रोक्ता स्वतन्त्रपरतन्त्रयोः ||१५||
"In each tissue, there are three thousand and fifteen parts, and thus, in a month, Rasa transforms into Shukra (semen) in men and Artava (menstrual blood) in women.
Therefore, the total number is eighteen thousand, with ninety parts independently or dependently."
These shlokas explain the transformation process of Rasa into Shukra (semen) in men and Artava (menstrual blood) in women, detailing the time frame and the number of parts involved in this transformation.
स शब्दार्चिर्जलसन्तानवदणुना विशेषेणानुधावत्येवं शरीरं केवलम् ||१६||
"Just as sound, light, and water follow subtle pathways, Rasa traverses throughout the body in a similar subtle manner."
This shloka emphasizes the subtle and pervasive nature of Rasa, likening its movement through the body to that of sound, light, and water following delicate and intricate pathways.
वाजीकरण्यस्त्वोषधयः स्वबलगुणोत्कर्षाद्विरेचनवदुपयुक्ताः शुक्रं शीघ्रं विरेचयन्ति ||१७||
"Aphrodisiac herbs, due to their inherent potency and excellence, rapidly expel Shukra (semen) when used similarly to purgatives."
This shloka explains the powerful effect of aphrodisiac herbs in rapidly increasing the expulsion of Shukra (semen), highlighting their strong potency and effectiveness.
यथाहि पुष्पमुकुलस्थो गन्धो न शक्यमिहास्तीति वक्तुं, नैव नास्तीति; अथ चास्ति, सतां भावानामभिव्यक्तिरिति ज्ञात्वा , केवलं सौक्ष्म्यान्नाभिव्यज्यते; स एव विवृतपत्रकेशरे पुष्पे कालान्तरेणाभिव्यक्तिं गच्छति; एवं बालानामपि वयःपरिणामाच्छुक्रप्रादुर्भावो भवति, रोमराज्यादयश्च विशेषा नारीणाम् ||१८||
"Just as the fragrance in a flower bud cannot be said to exist or not exist, but is known to manifest over time as the flower blooms, similarly, in children, with the progression of age, the manifestation of Shukra (semen) occurs, and in women, the development of body hair and other characteristics."
This shloka uses the analogy of a flower bud's fragrance to explain the gradual manifestation of Shukra (semen) in boys and the development of secondary sexual characteristics in girls as they grow older
स एवान्नरसो वृद्धानां (जरा) परिपक्वशरीरत्वादप्रीणनो भवति ||१९||
"That same essence of food (Rasa) in the elderly becomes non-nourishing due to the ripening of the body (aging)."
This shloka explains that in elderly individuals, the essence of food (Rasa) becomes less nourishing because of the natural aging process and the maturation of the body's tissues.
त एते शरीरधारणाद्धातव इत्युच्यन्ते ||२०||
"These are called Dhatus (tissues) because they support the body."
This shloka explains the term "Dhatus" (tissues), emphasizing their essential role in supporting and sustaining the body.
तेषां क्षयवृद्धी शोणितनिमित्ते, तस्मात्तदधिकृत्य वक्ष्यामः |
तत्र, फेनिलमरुणं कृष्णं परुषं तनु शीघ्रगमस्कन्दि च वातेन दुष्टं; नीलं पीतं हरितं श्यावं विस्रमनिष्टं पिपीलिकामक्षिकाणामस्कन्दि च पित्तेन दुष्टं; गैरिकोदकप्रतीकाशं स्निग्धं शीतलं बहलं पिच्छिलं चिरस्रावि मांसपेशीप्रभं चश्लेष्मदुष्टं; सर्वलक्षणसंयुक्तं काञ्जिकाभं विशेषतो दुर्गन्धि च सन्निपातदुष्टं; द्विदोषलिङ्गं संसृष्टम् ||२१||
"The disorders of increase and decrease of these tissues are primarily due to blood, thus, this will be explained. Vitiated by Vata, blood becomes frothy, reddish, black, rough, thin, fast-moving, and difficult to coagulate. Vitiated by Pitta, blood becomes blue, yellow, green, dark, foul-smelling, and attracts ants and flies, and is difficult to coagulate. Vitiated by Kapha, blood resembles ochre-colored water, is oily, cool, thick, sticky, slow to coagulate, and muscle-like in appearance. Vitiated by all three doshas, blood shows combined symptoms, resembles rice water, has a particularly foul smell, and is mixed."
This shloka explains how the vitiation of blood by different doshas (Vata, Pitta, Kapha) results in various pathological conditions, detailing the characteristics and symptoms of blood affected by each dosha individually and in combination.
इन्द्रगोपकप्रतीकाशमसंहतमविवर्णं च प्रकृतिस्थं जानीयात् ||२२||
"Blood that resembles the color of the Indragopa insect, is uniform, and not discolored is considered to be in its natural state."
This shloka describes the characteristics of healthy, natural blood, emphasizing that it should have a specific color, be uniform, and free from discoloration.
विस्राव्याण्यन्यत्र वक्ष्यामः ||२३||
"The methods of bloodletting will be discussed elsewhere."
This shloka indicates that the detailed methods and techniques for bloodletting will be covered in another section of the text.
अथाविस्राव्याः- सर्वाङ्गशोफः, क्षीणस्य चाम्लभोजननिमित्तः, पाण्डुरोग्यर्शसोदरिशोषिगर्भिणीनां च श्वयथवः ||२४||
"Now, the conditions for which bloodletting is not recommended: generalized swelling, weakness due to sour food intake, anemia, hemorrhoids, ascites, wasting diseases, and swelling in pregnant women."
This shloka lists the conditions where bloodletting should be avoided, emphasizing that it is not suitable for generalized swelling, weakness from sour foods, anemia, hemorrhoids, ascites, wasting diseases, and swelling during pregnancy.
शस्त्रविस्रावणं द्विविधं- प्रच्छानं , सिराव्यधनं च ||२५||
"There are two types of bloodletting using instruments: scarification (Pracchana) and venesection (Siravyadha)."
This shloka describes the two main methods of bloodletting using surgical instruments, highlighting the techniques of scarification and venesection.
तत्र, ऋज्वसङ्कीर्णं सूक्ष्मं सममनवगाढमनुत्तानमाशु च शस्त्रं पातयेन्मर्मसिरास्नायुसन्धीनां चानुपघाति ||२६||
"For scarification, the instrument should be straight, narrow, fine, even, shallow, superficial, and quick, avoiding injury to vital points, veins, ligaments, and joints."
This shloka provides specific guidelines for the instruments used in scarification, emphasizing the importance of precise and gentle techniques to avoid damaging sensitive areas such as vital points, veins, ligaments, and joints.
तत्र, दुर्दिने दुर्विद्धे शीतवातयोरस्विन्ने भुक्तमात्रे स्कन्दत्वाच्छोणितं न स्रवत्यल्पं वा स्रवति
||२७||
मदमूर्च्छाश्रमार्तानां वातविण्मूत्रसङ्गिनाम् |
निद्राभिभूतभीतानां नृणां नासृक् प्रवर्तते ||२८||
"On unfavorable days, in improperly performed procedures, during cold and windy weather, in non-sweating conditions, or immediately after eating, blood does not flow well or flows very little. For those suffering from intoxication, fainting, fatigue, obstruction of wind, feces, or urine, in those overwhelmed by sleep or fear, blood does not flow."
These shlokas describe various conditions under which bloodletting may be ineffective or challenging, emphasizing the importance of choosing the right time and the patient's condition for successful procedures.
तद्दुष्टं शोणितमनिर्ह्रियमाणं शोफदाहरागपाकवेदना जनयेत् ||२९||
"The vitiated blood, when not let out, causes swelling, burning sensation, redness, suppuration, and pain."
This shloka highlights the consequences of not removing vitiated blood, emphasizing that it can lead to various pathological conditions such as swelling, burning sensations, redness, suppuration, and pain.
अत्युष्णेऽतिस्विन्नेऽतिविद्धेऽज्ञैर्विस्रावितमतिप्रवर्तते ; तदतिप्रवृत्तं शिरोऽभितापमान्ध्यमधिमन्थतिमिरप्रादुर्भावं धातुक्षयमाक्षेपकं दाहं पक्षाघातमेकाङ्गविकारं हिक्कां श्वासकासौ पाण्डुरोगं मरणं चापादयति ||३०||
"In conditions of excessive heat, excessive sweating, or improper bloodletting by unskilled practitioners, blood flows excessively; this excessive flow can lead to headache, blindness, severe eye pain, night blindness, depletion of bodily tissues, convulsions, burning sensation, paralysis, unilateral body conditions, hiccup, breathlessness, cough, anemia, and even death."
This shloka describes the serious consequences of improper bloodletting or excessive blood flow, emphasizing the importance of skilled practice and the risks involved in such procedures.
तस्मान्न शीते नात्युष्णे नास्विन्ने नातितापिते |
यवागूं प्रति पीतस्य शोणितं मोक्षयेद्भिषक् ||३१||
"Therefore, bloodletting should not be performed in cold, excessively hot, sweaty, or overly heated conditions. Blood should be let after the patient has consumed barley gruel."
This shloka advises against performing bloodletting in extreme weather conditions or when the patient is excessively sweaty or heated. It recommends performing bloodletting after the patient has consumed a meal of barley gruel, ensuring optimal conditions for the procedure.
सम्यग्गत्वा यदा रक्तं स्वयमेवावतिष्ठते |
शुद्धं तदा विजानीयात् सम्यग्विस्रावितं च तत् ||३२||
"When blood flows properly and then stops by itself, know that it is purified and has been let out correctly."
This shloka explains that the successful outcome of bloodletting is indicated when the blood flows properly and then stops on its own, signifying that the blood has been purified and the procedure has been performed correctly.
लाघवं वेदनाशान्तिर्व्याघेर्वेगपरिक्षयः |
सम्यग्विस्राविते लिङ्गं प्रसादो मनसस्तथा ||३३||
"Lightness, relief from pain, reduction in disease symptoms, and clarity of mind are signs that indicate proper bloodletting."
This shloka explains the positive signs that indicate successful bloodletting, such as a feeling of lightness, relief from pain, reduction in disease symptoms, and mental clarity.
त्वग्दोषा ग्रन्थयः शोफा रोगाः शोणितजाश्च ये |
रक्तमोक्षणशीलानां न भवन्ति कदाचन ||३४||
"Skin disorders, nodules, swellings, and diseases originating from blood do not occur in those who regularly practice bloodletting."
This shloka emphasizes the preventive benefits of regular bloodletting, suggesting that it can help avoid various conditions such as skin disorders, nodules, swellings, and other blood-related diseases.
अथ खल्वप्रवर्तमाने रक्ते एलाशीतशिवकुष्ठतगरपाठाभद्रदारुविडङ्गचित्रकत्रिकटुकागारधूमहरिद्रार्काङ्कुरनक्तमालफलैर्यथालाभं त्रिभिश्चतुर्भिः समस्तैर्वा चूर्णीकृतैर्लवणतैलप्रगाढैर्व्रणमुखमवघर्षयेत्, एवं सम्यक् प्रवर्तते ||३५||
"If the blood does not flow properly, the wound should be rubbed with a mixture of Elava, Sheeta, Shiva, Kushta, Tagara, Patha, Bhadradaru, Vidanga, Chitraka, Trikatu, Agara, Dhuma, Haridra, Arka, Ankura, Naktamala fruit, or any available combination of three or four of these, powdered and mixed with salt and oil; thus, proper blood flow is achieved."
This shloka provides a remedy for ensuring proper blood flow during bloodletting by recommending a mixture of various herbs and ingredients to be applied to the wound.
अथातिप्रवृत्ते रोध्रमधुकप्रियङ्गुपत्तङ्गुपत्तङ्गगैरिकसर्जरसरसाञ्जनशाल्मलीपुष्पशङ्खशुक्तिमाषयवगोधूमचूर्णैः शनैः शनैर्व्रणमुखमवचूर्ण्याङ्गुल्यग्रेणावपीडयेत् सालसर्जार्जुनारिमेदमेषशृङ्गधवधन्वनत्वग्भि र्वा चूर्णिताभिः क्षौमेण वा ध्मापितेन समुद्रफेनलाक्षाचूर्णैर्वा, यथोक्तर्व्रणबन्धनद्रव्यैर्गाढं बध्नीयात्, शीताच्छादनभोजनागारैः शीतैः प्रदेहपरिषेकैश्चोपचरेत्, क्षारेणाग्निना वा दहेद्यथोक्तं, व्यधादनन्तरं तामेवातिप्रवृत्तां सिरां विध्येत्; काकोल्यादिक्वाथं वा शर्करामधुमधुरं पाययेत्, एणहरिणोरभ्रशशमहिषवराहाणां वा रुधिरं; क्षीरयूषरसैः सुस्निग्धैश्चाश्नीयात्; उपद्रवांश्च यथास्वमुपचरेत् ||३६||
भवन्ति चात्र-
धातुक्षयात् स्रुते रक्ते मन्दः सञ्जायतेऽनलः |
पवनश्च परं कोपं याति तस्मात् प्रयत्नतः ||३७||
तं नातिशीतैर्लघुभिः स्निग्धैः शोणितवर्धनैः |
ईषदम्लैरनम्लैर्वा भोजनैः समुपाचरेत् ||३८||
"If the blood flows excessively, the wound should be gently rubbed with powders of Rodhra, Madhuka, Priyangu, Pattanga, Gairika, Sarjarasa, Anjana, Shalmali flowers, Shankha, Shukti, Masha, Yava, and Godhuma; then gently press with the fingers. Alternatively, use powders of Sleshma (resin), Sarja, Arjuna, Arimedha, Meshashringa, Dhava, and Dhavana bark, or sprinkle with fine cloth, powdered seafoam, and lacquer; then bandage the wound tightly with materials mentioned earlier. Treat with cooling coverings, cold foods, cold rooms, and cold ointments. Cauterize with alkali or fire if necessary. If bleeding persists, puncture another vein. Administer a decoction of Kakolyadi or a mixture of sugar, honey, and sweet substances. Feed blood from animals like deer, goat, hare, buffalo, or boar. Consume well-lubricated foods, broths, and soups. Treat complications as they arise.
Due to tissue depletion, excessive blood flow diminishes digestive fire and exacerbates Vata. Therefore, treat with mildly sour or non-sour, light, oily, and blood-enhancing foods."
This shloka outlines the procedures for managing excessive blood flow during bloodletting by using specific herbal mixtures, cooling treatments, dietary recommendations, and additional therapeutic measures to ensure proper care and recovery.
चतुर्विधं यदेतद्धि रुधिरस्य निवारणम् |
सन्धानं स्कन्दनं चैव पाचनं दहनं तथा ||३९||
व्रणं कषायः सन्धत्ते रक्तं स्कन्दयते हिमम् |
तथा सम्पाचयेद्भस्म दाहः सङ्कोचयेत् सिराः ||४०||
"There are four methods for stopping bleeding: coagulation (sandhana), clotting (skandana), digestion (pachana), and cauterization (dahana). Astringents bind the wound, cold stops the blood flow, ash digests it, and cauterization contracts the vessels."
When blood does not coagulate, use coagulation methods. If coagulation fails, treat with digestive methods. The physician should try these three methods accordingly. If all fail, cauterization is considered the best option.
अस्कन्दमाने रुधिरे सन्धानानि प्रयोजयेत् |
सन्धाने भ्रश्यमाने तु पाचनैः समुपाचरेत् ||४१||
कल्पैरेतैस्त्रिभिर्वैद्यः प्रयतेत यथाविधि |
असिद्धिमत्सु चैतेषु दाहः परम इष्यते ||४२||
"When blood does not coagulate, use coagulation methods. If coagulation fails, treat with digestive methods. The physician should try these three methods accordingly. If all fail, cauterization is considered the best option."
If blood does not coagulate, start with coagulation methods. If these are not effective, use digestive treatments. The physician should employ these three methods in order. If none work, cauterization is the final and preferred method.
शेषदोषे यतो रक्ते न व्याधिरतिवर्तते |
सावशेषे ततः स्थेयं न तु कुर्यादतिक्रमम् ||४३||
"When there is residual vitiation in the blood that does not worsen the disease, it should be managed conservatively without exceeding the treatment."
If there's residual imbalance in the blood that doesn't aggravate the disease, maintain a conservative approach and avoid over-treatment.
देहस्य रुधिरं मूलं रुधिरेणैव धार्यते |
तस्माद्यत्नेन संरक्ष्यं रक्तं जीव इति स्थितिः ||४४||
"Blood is the root of the body and is sustained by it. Therefore, blood must be carefully protected as it is synonymous with life."
This shloka emphasizes the fundamental importance of blood in sustaining the body, highlighting the necessity of its careful maintenance and protection for overall health and life.
स्रुतरक्तस्य सेकाद्यैः शीतैः प्रकुपितेऽनिले |
शोफं सतोदं कोष्णेन सर्पिषा परिषेचत् ||४५||
"In cases of excessive blood loss, use cold applications to calm aggravated Vata. For swelling with pricking pain, use warm ghee for irrigation."
This shloka provides treatment guidelines for managing excessive blood loss and related complications. It suggests using cold applications to soothe aggravated Vata and warm ghee to alleviate swelling and pricking pain.
इति सुश्रुतसंहितायां सूत्रस्थाने शोणितवर्णनीयो नाम चतुर्दशोऽध्याय ||१४||
"Thus ends the fourteenth chapter named 'Shonita Varnaneeya' in the Sutra Sthana section of the Sushruta Samhita."
This verse signifies the conclusion of the fourteenth chapter called 'Shonita Varnaneeya' in the Sutra Sthana section of the Sushruta Samhita, which discusses the characteristics and treatment of blood.