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Learn to predict disease outcomes from perverted functions of five sense organs. Understand unfavorable symptoms related to hearing, touch, taste, smell, and sight indicating poor prognosis. पञ्चेन्द्रियार्थविप्रतिपत्त्यध्यायः अथातः पञ्चेन्द्रियार्थविप्रतिपत्तिमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, I shall explain the chapter on 'The Misconception of the Five Sensory Objects'." "As spoken by the revered Dhanvantari." This marks the beginning of a new chapter in the Sushruta Samhita, focusing on the misconceptions related to the five sensory objects. Dhanvantari, the deity of Ayurveda, provides valuable insights into understanding and addressing these misconceptions. शरीरशीलयोर्यस्य प्रकृतेर्विकृतिर्भवेत् | तत्त्वरिष्टं समासेन, व्यासतस्तु निबोध मे ||३|| "When there is a disturbance in the natural state of one's body and mind, that is a true sign of illness. Listen to this in detail and also in summary." This Shloka highlights the importance of recognizing disturbances in the natural balance of body and mind as indicators of illness. Understanding these signs is crucial for effective diagnosis and treatment. शृणोति विविधाञ् शब्दान् यो दिव्यानामभावतः | समुद्रपुरमेघानामसम्पत्तौ च निःस्वनान् ||४|| तान् स्वनान्नावगृह्णाति मन्यते चान्यशब्दवत् | ग्राम्यारण्यस्वनांश्चापि विपरीताञ् शृणोति च ||५|| द्विषच्छब्देषु रमते सुहृच्छब्देषु कुप्यति | न शृणोति च योऽकस्मात्तं ब्रुवन्ति गतायुषम् ||६|| "One who hears various sounds that do not exist, such as those of the ocean, city, or clouds when they are not present, does not recognize those sounds, thinking they are from other sources, and hears the opposite of village or forest sounds, one who delights in sounds of hatred and gets angry at friendly sounds, and suddenly does not hear anything, is said to have a short lifespan." These Shlokas describe various auditory misconceptions and their interpretations as signs of illness. Recognizing these signs helps in understanding the potential impact on one's health and lifespan. यस्तूष्णमिव गृह्णाति शीतमुष्णं च शीतवत् | सञ्जातशीतपिडको यश्च दाहेन पीड्यते ||७|| उष्णगात्रोऽतिमात्रं च यः शीतेन प्रवेपते | प्रहारान्नाभिजानाति योऽङ्गच्छेदमथापि वा ||८|| "One who feels cold as if it were hot, and heat as if it were cold, One who suffers from blisters caused by heat, One who has excessively hot body parts and shivers in the cold, One who does not recognize blows or the cutting of limbs." These Shlokas describe sensory misconceptions related to temperature and pain. They indicate disturbances in the natural state of the body and mind, which are considered signs of illness. पांशुनेवावकीर्णानि यश्च गात्राणि मन्यते | वर्णान्यता वा राज्यो वा यस्य गात्रे भवन्ति हि ||९|| "One who feels as if their body is covered with dust, or whose body appears discolored, as if affected by a disease." This Shloka describes sensory and visual misconceptions related to the feeling of dust on the body and changes in skin color. These perceptions indicate disturbances in the natural state of the body and are considered signs of illness. स्नातानुलिप्तं यं चापि भजन्ते नीलमक्षिकाः |१०| "One who, although bathed and anointed, is still surrounded by blue flies." This Shloka describes the condition of someone who is properly cleaned and anointed yet is still bothered by blue flies, indicating an underlying health issue or imbalance that needs to be addressed. सुगन्धिर्वाऽति योऽकस्मात्तं ब्रुवन्ति गतायुषम् ||१०|| "One who suddenly has an excessively sweet fragrance is said to have a short lifespan." This Shloka describes the sudden occurrence of an abnormally sweet fragrance from the body as an ominous sign, indicating a potential health issue or imbalance that could affect lifespan. विपरीतेन गृह्णाति रसान् यश्चोपयोजितान् | उपयुक्ताः क्रमाद्यस्य रसा दोषाभिवृद्धये ||११|| यस्य दोषाग्निसाम्यं च कुर्युर्मिथ्योपयोजिताः | यो वा रसान्न संवेत्ति गतासुं तं प्रचक्षते ||१२|| "One who perceives tastes incorrectly, and whose intake of tastes in sequence leads to an increase in doshas, and whose dosha and digestive fire balance is disrupted by improper usage, or who does not perceive tastes at all, is said to be near death." These Shlokas describe sensory misconceptions related to taste and their impact on health. They highlight the importance of proper perception and intake of tastes to maintain the balance of doshas and digestive fire. Disruptions in these can indicate serious health issues and potential mortality. सुगन्धं वेत्ति दुर्गन्धं दुर्गन्धस्य सुगन्धिताम् | गृह्णीते वाऽन्यथा गन्धं शान्ते दीपे च नीरुजः ||१३|| यो वा गन्धं न जानाति गतासुं तं विनिर्दिशेत् |१४| "One who perceives a pleasant fragrance as a foul odor, and a foul odor as a pleasant fragrance, or who perceives scents incorrectly in general, when the lamp is extinguished and they are not in pain, and one who does not perceive any smell at all, is said to be near death." These Shlokas describe sensory misconceptions related to the sense of smell. They indicate disturbances in the natural state of the body and mind, which are considered signs of illness and potential mortality. द्वन्द्वान्युष्णहिमादीनि कालावस्था दिशस्तथा ||१४|| विपरीतेन गृह्णाति भावानन्यांश्च यो नरः |१५| "One who perceives pairs of opposites such as heat and cold, time, seasons, and directions incorrectly, and who perceives other states and conditions wrongly, is said to have a serious disturbance." These Shlokas highlight the sensory misconceptions related to the perception of opposites and other states. They indicate significant imbalances in the body and mind, which are considered signs of serious health issues. दिवा ज्योतींषि यश्चापि ज्वलितानीव पश्यति ||१५|| रात्रौ सूर्यं ज्वलन्तं वा दिवा वा चन्द्रवर्चसम् | अमेघोपप्लवे यश्च शक्रचापतडिद्गुणान् ||१६|| तडित्त्वतोऽसितान् यो वा निर्मले गगने घनान् | विमानयानप्रासादैर्यश्च सङ्कुलमम्बरम् ||१७|| यश्चानिलं मूर्तिमन्तमन्तरिक्षं च पश्यति | धूमनीहारवासोभिरावृतामिव मेदिनीम् ||१८|| प्रदीप्तमिव लोकं च यो वा प्लुतमिवाम्भसा | भूमिमष्टापदाकारां लेखाभिर्यश्च पश्यति ||१९|| न पश्यति सनक्षत्रां यश्च देवीमरुन्धतीम् | ध्रुवमाकाशगङ्गां वा तं वदन्ति गतायुषम् ||२०|| ज्योत्स्नादर्शोष्णतोयेषु छायां यश्च न पश्यति | पश्यत्येकाङ्गहीनां वा विकृतां वाऽन्यसत्त्वजाम् ||२१|| श्वकाककङ्कगृध्राणां प्रेतानां यक्षरक्षसाम् | पिशाचोरगनागानां भूतानां विकृतामपि ||२२|| यो वा मयूरकण्ठाभं विधूमं वह्निमीक्षते | आतुरस्य भवेन्मृत्युः स्वस्थो व्याधिमवाप्नुयात् ||२३|| "One who sees lights during the day as if they are burning, or sees the sun at night or the moon's brilliance during the day, or who perceives Indra's rainbow and lightning in a cloudless sky, or sees dark clouds in a clear sky, or the sky filled with palaces, flying vehicles, or as if dense with objects, or sees the wind personified and the sky filled with smoke, mist, or darkness, or sees the world as if it is ablaze or submerged in water, or sees the earth in the shape of a spider or covered with lines, or who does not see the stars, including the star Marichi, and the Pole Star, or the Milky Way, is said to have a short lifespan. One who does not see their shadow in moonlight, mirrors, or warm water, or sees it as incomplete or distorted, or who sees horrifying creatures like dogs, crows, vultures, the dead, demons, goblins, or serpents, or who sees fire without smoke in a color like that of a peacock's neck, will face death if they are sick and illness if they are healthy." These Shlokas describe various visual misconceptions and their interpretations as signs of serious disturbances in the natural state of the body and mind, indicating potential illness or mortality. इति सुश्रुतसंहितायां सूत्रस्थाने पञ्चेन्द्रियार्थविप्रतिपत्तिर्नामत्रिंशोऽध्यायः ||३०|| "Thus ends the thirtieth chapter named 'The Misconception of the Five Sensory Objects' in the Sushruta Samhita's Sutra Sthana." We have concluded this insightful chapter from the Sushruta Samhita, which elucidates the various misconceptions related to sensory perceptions and their implications on health. Previous Next

All the shlokas and their translations of Sushruta Samhita Sutrasthana along with their detailed explanation. SUSHRUTA SAMHITA The Sushruta Samhita is a timeless beacon in the history of medicine, representing one of the earliest and most comprehensive surgical texts known to humanity. Attributed to the legendary sage Sushruta , often hailed as the "Father of Surgery," this ancient Sanskrit treatise dates back to around the 6th century BCE . The compendium is a cornerstone of Ayurveda , India's holistic system of medicine, and it meticulously documents an astounding array of medical knowledge that was remarkably advanced for its time. Delving deep into the realms of surgery, anatomy, and therapeutics, the Sushruta Samhita encompasses detailed descriptions of over 300 surgical procedures and 120 surgical instruments , many of which laid the foundational principles for modern surgical techniques. Sushruta's profound understanding of human anatomy stemmed from methodical dissections and direct observations, which was revolutionary in an era when such practices were rare. The text elaborates on complex procedures like rhinoplasty (nasal reconstruction), cataract extraction , cesarean sections , and even the management of fractures and dislocations. Each surgical technique is described with precision, emphasizing not only the steps involved but also the preparation of the patient, sterilization of instruments, and postoperative care. Beyond surgery, the Sushruta Samhita presents a holistic approach to health, intertwining the physical, mental, and spiritual well-being of an individual. It discusses the principles of tridosha —the three bodily humors (Vata , Pitta , and Kapha )—and their role in maintaining health and causing disease. The text advocates for preventive medicine, highlighting the importance of diet, lifestyle, and ethical living in achieving optimal health. It also provides insights into fields like toxicology , pediatrics , psychiatry , and gynecology , showcasing an integrated approach to medical science. Structured methodically, the compendium is divided into six sections called Sthānas : 1. Sutrasthāna : General principles and philosophy of Ayurveda, including guidelines for a surgeon's conduct and detailed descriptions of surgical instruments. 2. Nidānasthāna : Diagnosis and pathology of various diseases, emphasizing the importance of accurate diagnosis in effective treatment. 3. Śārīrasthāna : Anatomy and physiology, covering embryology, the development of the human body, and the functions of different bodily systems. 4. Chikitsāsthāna : Therapeutics and treatment methodologies, outlining various healing practices and medicinal preparations. 5. Kalpasthāna : Toxicology and the management of poisons, including antidotes and emergency responses to toxins. 6. Uttaratantra : Specialized treatments, addressing ophthalmology, ENT disorders, pediatrics, geriatrics, and rejuvenation therapies. The Sushruta Samhita is not merely a medical manual but a profound philosophical text that underscores the ethical responsibilities of a physician. It emphasizes compassion, competence, and the pursuit of knowledge, advocating that a true healer must continually refine their skills and uphold the highest moral standards. The text advises physicians to treat patients with empathy, regardless of their social status, and to prioritize the well-being of their patients above all. The legacy of the Sushruta Samhita transcends time and geography. Its teachings influenced not only the Indian subcontinent but also traveled to other parts of the world through translations into Arabic and Persian during the medieval period, thereby impacting global medical practices. The principles outlined by Sushruta resonate with modern medical ethics and practices, reflecting the text's enduring relevance. Today, the Sushruta Samhita continues to inspire and inform the medical community. It stands as a testament to the advanced understanding of surgery and medicine in ancient India, highlighting a legacy of innovation, holistic care, and deep respect for human life. By bridging the wisdom of the past with the knowledge of the present, the Sushruta Samhita offers invaluable insights for anyone passionate about the history and practice of medicine. SUTRASTHANA

Predict outcomes based on perverted natural body functions and external appearances. Understand Arishta symptoms indicating imminent death or severe complications in disease. स्वभावविप्रतिपत्त्यध्यायः अथातः स्वभावविप्रतिपत्तिमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, I shall explain the chapter on 'The Misconception of Natural Constitution." "As spoken by the revered Dhanvantari." This marks the beginning of a new chapter in the Sushruta Samhita, focusing on understanding misconceptions related to one's natural constitution and their implications. स्वभावसिद्धानां शरीरैकदेशानामन्यभावित्वं मरणाय | तद्यथा- शुक्लानां कृष्णत्वं, कृष्णानां शुक्लता, रक्तानामन्यवर्णत्वं, स्थिराणां मृदुत्वं , मृदूनां स्थिरता, चलानामचलत्वं, अचलानां चलता, पृथूनां सङ्क्षिप्तत्वं, सङ्क्षिप्तानां पृथुता, दीर्घाणां ह्रस्वत्वं, ह्रस्वानां दीर्घता, अपतनधर्मिणां पतनधर्मित्वं , पतनधर्मिणामपतनधर्मित्वमकस्मात्, शैत्यौष्ण्यस्नैग्ध्यरौक्ष्यप्रस्तम्भवैवर्ण्यावसादनं चाङ्गानाम् ||३|| "When natural characteristics of various body parts change to opposite states, it indicates approaching death. For example, whiteness turning to blackness, blackness turning to whiteness, redness turning to other colors, firmness turning to softness, softness turning to firmness, mobility turning to immobility, immobility turning to mobility, bulkiness turning to constriction, constriction turning to bulkiness, tallness turning to shortness, shortness turning to tallness, non-falling parts becoming prone to falling, falling parts becoming non-falling, coldness, heat, smoothness, roughness, numbness, discoloration, and sagging of the body parts." This Shloka describes the signs of impending death through various changes in the natural characteristics of the body. Recognizing these changes is crucial for understanding the severity of the condition. स्वेभ्यः स्थानेभ्यः शरीरैकदेशानामवस्त्रस्तोत्क्षिप्तभ्रान्तावक्षिप्तपतितविमुक्तनिर्गतान्तर्गतगुरुलघुत्वानि, प्रवालवर्णव्यङ्गप्रादुर्भावो वाऽप्यकस्मात्, सिराणां च दर्शनं ललाटे, नासावंशे वा पिडकोत्पत्तिः , ललाटे वा प्रभातकाले स्वेदः, नेत्ररोगाद्विना वाऽश्रुप्रवृत्तिः, गोमयचूर्णप्रकाशस्य वा रजसो दर्शनमुत्तमाङ्गे निलयनं वा कपोतकङ्ककाकप्रभृतीनां, मूत्रपुरीषवृद्धिरभुञ्जानानां, तत्प्रणाशो वा भुञ्जानानां, स्तनमूलहृदयोरःसु च शूलोत्पत्तयः, मध्ये शूनत्वमन्तेषु परिम्लायित्वं विपर्ययो वा, तथाऽर्धाङ्गे श्वयथुः शोषोऽङ्गपक्षयोर्वा, नष्टहीनविकलविकृतस्वरता वा, विवर्णपुष्पप्रादुर्भावो वा दन्तमुखनखशरीरेषु, यस्य वाऽप्सु कफपुरीषरेतांसि निमज्जन्ति, यस्य वा दृष्टिमण्डले भिन्नविकृतानि रूपाण्यालोक्यन्ते, स्नेहाभ्यक्तकेशाङ्ग इव यो भाति, यश्च दुर्बलो भक्तद्वेषातिसाराभ्यां पीड्यते, कासमानश्च तृष्णाभिभूतः, क्षीणश्छर्दिभक्तद्वेषयुक्तः सफेनपूयरुधिरोद्वामी हतस्वरः शूलाभिपन्नश्च मनुष्यः, शूनकरचरणवदनःक्षीणोऽन्नद्वेषी स्रस्तपिण्डिकांसपाणिपादो ज्वरकासाभिभूतः, यस्तु पूर्वाह्णे भुक्तमपराह्णे छर्दयत्यविदग्धमतिसार्यते वा स श्वासान्म्रियते, बस्तवद्विलपन् यश्च भूमौ पतति स्रस्तमुष्कः, स्तब्धमेढ्रो भग्नग्रीवः प्रनष्टमेहनश्च मनुष्यः, प्राग्विशुष्यमाणाहृदय आर्द्रशरीरः, यश्च लोष्टं लोष्टेनाभिहन्ति काष्ठं काष्ठेन, तृणानि वा छिनत्ति, अधरोष्ठं दशति, उत्तरोष्ठं वा लेढि, आलुञ्चति वा कर्णौ केशांश्च; देवद्विजगुरुसुहृद्वैद्यांश्च द्वेष्टि, यस्य वक्रानुवक्रगा ग्रहा गर्हितस्थानगताः पीडयन्ति, जन्मर्क्षं वा, यस्योल्काशनिभ्यामभिहन्यते होरा वा, गृहदारशयनासनयानवाहनमणिरत्नोपकरणगर्हितलक्षणनिमित्तप्रादुर्भावो वेति ||४|| "When the natural state of different body parts changes unexpectedly, it signifies approaching death. Examples include: Body parts feeling heavy or light without reason, Sudden appearance of coral-colored marks, Veins becoming visible on the forehead, Pimples appearing on the nasal bridge, Sweating on the forehead in the morning, Crying without eye disease, Seeing cow dung powder or dust on the head, Resting places of pigeons, vultures, and crows on the head, Increased or decreased urination and defecation without eating, Pain in the root of the breasts, heart, and chest, Swelling or shrinking in the middle or ends of the body parts, Swelling or wasting in half the body, Changes in voice tone, Discolored patches on teeth, mouth, nails, and body, Submersion of phlegm, feces, or semen in water, Seeing broken or distorted images in the field of vision, Appearance like oiled hair and body, Weakness, dislike for food, and diarrhea, Cough and intense thirst, Vomiting with foam, pus, or blood, Hoarse voice and pain, Swelling of hands, feet, and face, Aversion to food, and sagging muscles, Vomiting after eating in the morning, Cramps and falling on the ground while lamenting, Stiff penis, broken neck, and loss of urination, Dry heart and wet body, Hitting stone with stone or wood with wood, or cutting grass, Biting the lower lip or licking the upper lip, or pulling ears or hair, Hatred towards gods, Brahmins, teachers, friends, and physicians, Unfavorable planetary positions causing distress, Falling stars or lightning strikes, Signs indicating defective houses, vehicles, beds, seats, jewelry, and tools." These Shlokas describe various signs indicating severe disturbances and potential imminent mortality. Recognizing these changes is crucial for understanding the severity of the condition. भवन्ति चात्र- चिकित्स्यमानः सम्यक् च विकारो योऽभिवर्धते | प्रक्षीणबलमांसस्य लक्षणं तद्गतायुषः ||५|| निवर्तते महाव्याधिः सहसा यस्य देहिनः | न चाहारफलं यस्य दृश्यते स विनश्यति ||६|| "Here are some additional signs: If a disease increases despite proper treatment and the person's strength and muscle mass are greatly reduced, it is a sign of approaching death. If a severe disease suddenly disappears and there is no benefit seen from food intake, that person is destined to perish." These Shlokas describe further signs indicating severe disturbances and potential imminent mortality. Recognizing these changes is crucial for understanding the severity of the condition. एतान्यरिष्टरूपाणि सम्यग् बुध्येत यो भिषक् | साध्यासाध्यपरीक्षायां स राज्ञः सम्मतो भवेत् ||७|| "A physician who accurately understands these ominous signs, and correctly assesses curable and incurable cases, is respected by the king." This Shloka emphasizes the importance of a physician's ability to recognize these signs and make accurate assessments of a patient's condition. Such expertise earns the physician respect and recognition. इति सुश्रुतसंहितायां सूत्रस्थाने स्वभावविप्रतिपत्तिर्नाम द्वात्रिंशोऽध्यायः ||३२|| "Thus ends the thirty-second chapter named 'The Misconception of Natural Constitution' in the Sushruta Samhita's Sutra Sthana." We've completed another insightful chapter from the Sushruta Samhita, which highlights various misconceptions related to natural constitution and their implications on health. Previous Next

Learn ancient surgical training methods including practice on leather bags, fruits, vegetables, and animal tissues. Discover the importance of hands-on training before performing surgeries on human patients. योग्यासूत्रीयाध्यायः अथातो योग्यासूत्रीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on suitable sutures." "Thus said the venerable Dhanvantari." This introduction sets the stage for discussing the various types of sutures and their appropriate uses, following the teachings of the revered Dhanvantari. अधिगतसर्वशास्त्रार्थमपि शिष्यं योग्यां कारयेत् | स्नेहादिषु छेद्यादिषु च कर्मपथमुपदिशेत् | सुबहुश्रुतोऽप्यकृतयोग्यः कर्मस्वयोग्यो भवति ||३|| "Even a student who has mastered all the scriptures should be made proficient in practical skills. One should instruct them in procedures involving oil and cutting. A well-read but untrained individual is not suitable for practical tasks." This shloka emphasizes the importance of practical training in addition to theoretical knowledge. It highlights that a student, no matter how well-read, must be trained in the actual procedures to be truly effective in their practice. तत्र, पुष्पफलालाबूकालिन्दकत्रपुसै(सो)र्वारुकर्कारुकप्रभृतिषु छेद्यविशेषान् दर्शयेत्, उत्कर्तनापकर्तनानि चोपदिशेत्; दृतिबस्तिप्रसेवकप्रभृतिषूदकपङ्कपूर्णेषु भेद्ययोग्यां; सरोम्णि चर्मण्यातते लेख्यस्य; मृतपशुसिरासूत्पलनालेषु च वेध्यस्य; घुणोपहतकाष्ठवेणुनलनालीशुष्कालाबूमुखेष्वेष्यस्य; पनसबिम्बीबिल्वफलमज्जमृतपशुदन्तेष्वाहार्यस्य; मधूच्छिष्टोपलिप्ते शाल्मलीफलके विस्राव्यस्य; सूक्ष्मघनवस्त्रान्तयोर्मृदुचर्मान्तयोश्च सीव्यस्य; पुस्तमयपुरुषाङ्गप्रत्यङ्गविशेषेषु बन्धनयोग्यां; मृदुषु मांसखण्डेष्वग्निक्षारयोग्यां; मृदुचर्ममांसपेशीषूत्पलनालेषु च कर्णसन्धिबन्धयोग्याम्; उदकपूर्णघटपार्श्वस्रोतस्यलाबूमुखादिषु च नेत्रप्रणिधानबस्तिव्रणबस्तिपीडनयोग्यामिति ||४|| "One should demonstrate specific cutting techniques on flowers, fruits, gourds, and similar items, and teach the methods of incisions and excisions. Techniques for puncturing should be practiced on bladders, jars filled with water or mud. Linear incisions should be practiced on hairy skin and stretched leather. Puncturing should be practiced on the veins and stems of dead animals and lotus stalks. Probing should be practiced on worm-eaten wood, bamboo, reeds, and dried gourds. Extracting should be practiced on the pulp of jackfruit, bimbi, bilva fruit, and the teeth of dead animals. Bloodletting should be practiced on Salmali wood smeared with honey. Suturing should be practiced on fine cloth or soft leather. Bandaging techniques should be practiced on model limbs of human figures. Cauterization with fire and alkali should be practiced on soft meat pieces. Suturing ear cartilage should be practiced on the flesh, muscles, and lotus stalks. Bladder techniques should be practiced on water-filled pots, channels, and dried gourds." This shloka provides guidance on practicing various surgical techniques using different materials to simulate human tissues. It emphasizes the importance of hands-on training to develop proficiency in cutting, puncturing, probing, extracting, bloodletting, suturing, bandaging, and cauterization. भवतश्चात्र- एवमादिषु मेधावी योग्यार्हेषु यथाविधि | द्रव्येषु योग्यां कुर्वाणो न प्रमुह्यति कर्मसु ||५|| "Therefore, the intelligent practitioner, performing suitable procedures on the appropriate materials in the proper manner, does not falter in their tasks." This shloka emphasizes the importance of practical training and skillful execution. It suggests that a knowledgeable and diligent practitioner who practices on suitable materials as instructed will perform their tasks competently and without hesitation. तस्मात् कौशलमन्विच्छन् शस्त्रक्षाराग्निकर्मसु | यस्य यत्रेह साधर्म्यं तत्र योग्यां समाचरेत् ||६|| "Therefore, one who seeks proficiency in the use of surgical instruments, alkali, and fire should practice on suitable materials that closely resemble the conditions of actual procedures." This shloka emphasizes the importance of practicing on appropriate materials to gain proficiency in the use of surgical instruments, alkali, and fire. It highlights the necessity of simulating real-life conditions to develop the skills needed for successful surgical procedures. इति सुश्रुतसंहितायां सूत्रस्थाने योग्यासूत्रीयो नाम नवमोऽध्यायः ||९|| "Thus ends the ninth chapter named 'Yogyasutriya' in the Sutra Sthana section of the Sushruta Samhita." This verse signifies the conclusion of the ninth chapter called 'Yogyasutriya' in the Sutra Sthana section of the Sushruta Samhita, which discusses the suitable materials and methods for surgical practice. Previous Next

Identify incurable conditions and symptoms across various diseases including nervous disorders, urinary diseases, leprosy, hemorrhoids, fistula, and diabetes. Essential for realistic treatment planning. अवारणीयाध्यायः अथातोऽवारणीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, I shall explain the chapter on 'Averting Unfavorable Prognoses." "As spoken by the revered Dhanvantari." This marks the beginning of a new chapter in the Sushruta Samhita, focusing on methods and strategies to avert unfavorable prognoses and improve health outcomes. उपद्रवैस्तु ये जुष्टा व्याधयो यान्त्यवार्यताम् | रसायनाद्विना वत्स! तान् शृण्वेकमना मम ||३|| "Diseases accompanied by complications become incurable, except through rejuvenation therapy, my child! Listen to them attentively." This Shloka emphasizes that diseases with complications are difficult to cure without the aid of rejuvenation therapies. The speaker urges attentive listening to understand these conditions better. वातव्याधिः प्रमेहश्च कुष्ठमर्शो भगन्दरम् | अश्मरी मूढगर्भश्च तथैवोदरमष्टमम् ||४|| अष्टावेते प्रकृत्यैव दुश्चिकित्स्या महागदाः |५| "Diseases such as rheumatic conditions, diabetes, leprosy, hemorrhoids, fistula, stones, obstructed labor, and ascites are naturally difficult to cure, and are considered major ailments." These Shlokas list eight major diseases that are inherently challenging to treat. Recognizing and understanding these conditions is crucial for effective medical intervention. प्राणमांसक्षयः शोषस्तृष्णा च्छर्दिर्ज्वरस्तथा ||५|| अतीसारश्च मूर्च्छा च हिक्का श्वासस्तथैव च | एतैरुपद्रवैर्जुष्टान् सर्वानेव विवर्जयेत् ||६|| "Conditions such as loss of vitality and muscle, emaciation, excessive thirst, vomiting, fever, diarrhea, fainting, hiccups, and breathlessness, when accompanied by complications, should be completely avoided." These Shlokas describe various conditions that, when accompanied by complications, are difficult to manage and should be avoided to ensure better health outcomes. शूनं सुप्तत्वचं भग्नं कम्पाध्माननिपीडितम् | नरं रुजार्तमन्तश्च वातव्याधिर्विनाशयेत् ||७|| "A person suffering from numbness, insensitivity of the skin, fractures, tremors, distension, and intense internal pain due to rheumatic conditions will be destroyed by these ailments." This Shloka emphasizes the severity of rheumatic conditions and their potential to cause significant harm to individuals experiencing these symptoms. यथोक्तोपद्रवाविष्टमतिप्रस्रुतमेव वा | पिडकापीडितं गाढं प्रमेहो हन्ति मानवम् ||८|| "A person afflicted with complications as mentioned earlier, or excessive discharge, or severe pustules, will be destroyed by diabetes." This Shloka highlights the severity of diabetes and the potential complications that can arise, leading to significant harm or death. प्रभिन्नप्रस्रुताङ्गं च रक्तनेत्रं हतस्वरम् | पञ्चकर्मगुणातीतं कुष्ठं हन्तीह कुष्ठिनम् ||९|| "A person with ruptured and discharging body parts, bloodshot eyes, and a hoarse voice, whose condition is beyond the efficacy of the five therapeutic measures (Panchakarma), will be destroyed by leprosy." This Shloka describes the severe symptoms and condition of a person afflicted with leprosy, emphasizing the difficulty in treating such advanced cases. तृष्णारोचकशूलार्तमतिप्रस्रुतशोणितम् | शोफातीसारसंयुक्तमर्शोव्याधिर्विनाशयेत् ||१०|| "A person suffering from excessive thirst, loss of taste, pain, excessive bleeding, swelling, and diarrhea will be destroyed by hemorrhoidal disease." This Shloka highlights the severe symptoms associated with hemorrhoidal disease, emphasizing the potential complications that can lead to significant harm. प्रशूननाभिवृषणं रुद्धमूत्रं रुगन्वितम् | अश्मरी क्षपयत्याशु सिकता शर्करान्विता ||१२|| "A person with swollen navel and scrotum, obstructed urine, and pain, will be quickly destroyed by a stone or gravel in the urinary system." This Shloka highlights the severe symptoms and complications of having stones or gravel in the urinary system, emphasizing the critical nature of this condition. गर्भकोषपरासङ्गो मक्कल्लो योनिसंवृतिः | हन्यात् स्त्रियं मूढगर्भे यथोक्ताश्चाप्युपद्रवाः ||१३|| "Compression of the womb, hard swelling, and obstruction of the vaginal passage, will lead to the death of a woman with obstructed labor, along with the complications mentioned earlier." This Shloka highlights the severe symptoms and complications associated with obstructed labor, emphasizing the critical nature of this condition. पार्श्वभङ्गान्नविद्वेषशोफातीसारपीडितम् | विरिक्तं पूर्यमाणं च वर्जयेदुदरार्दितम् ||१४|| "A person suffering from flank pain, loss of appetite, swelling, and diarrhea, and experiencing fullness or distention, should be avoided if afflicted with ascites." This Shloka highlights the severe symptoms and complications associated with ascites, emphasizing the critical nature of this condition. यस्ताम्यति विसञ्ज्ञश्च शेते निपतितोऽपि वा | शीतार्दितोऽन्तरुष्णश्च ज्वरेण म्रियते नरः ||१५|| यो हृष्टरोमा रक्ताक्षो हृदि सङ्घातशूलवान् | नित्यं वक्त्रेण चोच्छ्वस्यात्तं ज्वरो हन्ति मानवम् ||१६|| हिक्काश्वासपिपासार्तं मूढं विभ्रान्तलोचनम् | सन्ततोच्छ्वासिनं क्षीणं नरं क्षपयति ज्वरः ||१७|| आविलाक्षं प्रताम्यन्तं निद्रायुक्तमतीव च | क्षीणशोणितमांसं च नरं नाशयति ज्वरः ||१८|| "A person who faints, lies down senseless, or falls, suffers from coldness outside but feels heat inside, will be destroyed by fever. A person with erect hair, bloodshot eyes, and heart pain, who constantly breathes through the mouth, will be destroyed by fever. A person suffering from hiccups, breathlessness, excessive thirst, confusion, and restless eyes, who constantly breathes and is emaciated, will be destroyed by fever. A person with turbid eyes, who faints frequently, is extremely sleepy, and has reduced blood and muscle mass, will be destroyed by fever." These Shlokas highlight the severe symptoms and complications associated with fever, emphasizing the critical nature of this condition. श्वासशूलपिपासार्तं क्षीणं ज्वरनिपीडितम् | विशेषेण नरं वृद्धमतीसारो विनाशयेत् ||१९|| "A person suffering from breathlessness, pain, excessive thirst, emaciation, and affliction by fever, especially if elderly, will be quickly destroyed by severe diarrhea." This Shloka emphasizes the severe symptoms and complications associated with fever and severe diarrhea, particularly in elderly individuals, highlighting the critical nature of this condition. शुक्लाक्षमन्नद्वेष्टारमूर्ध्वश्वासनिपीडितम् | कृच्छ्रेण बहु मेहन्तं यक्ष्मा हन्तीह मानवम् ||२०|| "A person with white eyes, a dislike for food, breathlessness, and straining to urinate frequently, will be destroyed by tuberculosis." This Shloka highlights the severe symptoms and complications associated with tuberculosis, emphasizing the critical nature of this condition. श्वासशूलपिपासान्नविद्वेषग्रन्थिमूढताः | भवन्ति दुर्बलत्वं च गुल्मिनो मृत्युमेष्यतः ||२१|| "Breathlessness, pain, excessive thirst, loss of appetite, nodules, and confusion, leading to weakness, indicate that a person with tumors (gulma) is nearing death." This Shloka emphasizes the severe symptoms and complications associated with tumors, highlighting the critical nature of this condition. आध्मातं बद्धनिष्यन्दं छर्दिहिक्कातृडन्वितम् | रुजाश्वाससमाविष्टं विद्रधिर्नाशयेन्नरम् ||२२|| "A person suffering from distension, obstructed discharge, vomiting, hiccups, and excessive thirst, along with pain and breathlessness, will be destroyed by abscess (Vidradhi)." This Shloka highlights the severe symptoms and complications associated with abscesses, emphasizing the critical nature of this condition. पाण्डुदन्तनखो यश्च पाण्डुनेत्रश्च मानवः | पाण्डुसङ्घातदर्शी च पाण्डुरोगी विनश्यति ||२३|| "A person with pale teeth, nails, and eyes, and who sees yellowish or pale discolorations, will be destroyed by anemia (Pandu Roga)." This Shloka highlights the severe symptoms and complications associated with anemia, emphasizing the critical nature of this condition. लोहितं छर्दयेद्यस्तु बहुशो लोहितेक्षणः | रक्तानां च दिशां द्रष्टा रक्तपित्ती विनश्यति ||२४|| "A person who frequently vomits blood, has bloodshot eyes, and sees red discolorations, will be destroyed by hemorrhagic disorders (Rakta Pitti)." This Shloka highlights the severe symptoms and complications associated with hemorrhagic disorders, emphasizing the critical nature of this condition. अवाङ्मुखस्तून्मुखो वा क्षीणमांसबलो नरः | जागरिष्णुरसन्देहमुन्मादेन विनश्यति ||२५|| "A person who looks downward or upward, with reduced muscle mass and strength, and who stays awake without doubt, will be destroyed by insanity (Unmada)." This Shloka highlights the severe symptoms and complications associated with insanity, emphasizing the critical nature of this condition. बहुशोऽपस्मरन्तं तु प्रक्षीणं चलितभ्रुवम् | नेत्राभ्यां च विकुर्वाणमपस्मारो विनाशयेत् ||२६|| "A person who frequently has seizures, is emaciated, with trembling eyebrows, and twitching eyes, will be destroyed by epilepsy (Apasmara)." This Shloka highlights the severe symptoms and complications associated with epilepsy, emphasizing the critical nature of this condition. इति सुश्रुतसंहितायां सूत्रस्थानेऽवारणीयो नाम त्रयस्त्रिंशत्तमोऽध्यायः ||३३|| "Thus ends the thirty-third chapter named 'Averting Unfavorable Prognoses' in the Sushruta Samhita's Sutra Sthana." We have concluded another insightful chapter from the Sushruta Samhita, which provided valuable information on recognizing and managing critical health conditions. Previous Next

Explore all 46 Sutrasthana chapters with Sanskrit shlokas and English translations. Discover ancient surgical wisdom, medical ethics, and Ayurvedic principles. SUTRASTHANA The Sutrasthāna is the foundational section of the Sushruta Samhita , one of the most illustrious ancient texts on medicine and surgery attributed to the sage Sushruta , often revered as the "Father of Surgery." The term "Sutrasthāna" translates to "Section of Principles" or "Fundamental Doctrines," and it serves as the bedrock upon which the entire compendium is constructed. This section is monumental in its scope, encapsulating the philosophical underpinnings, ethical guidelines, and practical methodologies that define Ayurvedic medicine and surgical practice. Structure and Content of the Sutrasthāna The Sutrasthāna comprises 46 chapters , each meticulously crafted to impart comprehensive knowledge to aspiring physicians and surgeons. It weaves together a rich tapestry of theoretical wisdom and practical instruction, covering a vast array of topics essential for medical mastery. 1. The Physician's Training and Ethical Conduct - Rigorous Training: Emphasizes the necessity of extensive education and hands-on experience. Sushruta advocates for apprenticeships under seasoned practitioners, highlighting practices such as simulating surgical procedures on natural objects like gourds and animal bladders to hone skills. - Ethical Guidelines: Details the moral responsibilities of a physician, including compassion, confidentiality, and a commitment to continuous learning. It underscores the importance of purity in thought and action, advising doctors to lead disciplined lives. 2. Fundamental Principles of Ayurveda - Tridosha Theory: Introduces the concept of the three bodily humors—Vata (air and space), Pitta (fire and water), and Kapha (water and earth)—which govern physiological processes. The balance of these doshas is pivotal for health. - Sapta Dhatus and Malas: Describes the seven bodily tissues (dhatus) and waste products (malas), explaining their roles in maintaining homeostasis. 3. Anatomy and Physiology - Detailed Anatomy: Provides extensive knowledge of human anatomy, gleaned from practical dissections—a groundbreaking approach for the time. It catalogs bones, muscles, joints, nerves, and vital points (marma ), essential for surgical precision. - Physiological Processes: Explores bodily functions like digestion, metabolism, and circulation, linking them to the doshas and dhatus. 4. Surgical Instruments and Techniques - Surgical Instruments: Enumerates 125 types of surgical tools , categorized into groups like sharp instruments (Shastra) and blunt instruments (Yantra). Each instrument is described in detail regarding its construction and specific use. - Surgical Procedures: Outlines methods for performing incisions, excisions, punctures, and other operative techniques. It includes preoperative preparations, anesthesia using herbal concoctions, and postoperative care. 5. Hygiene and Disease Prevention - Personal and Environmental Hygiene: Advocates for cleanliness, routine purification rituals, and sanitation to prevent disease spread. - Diet and Lifestyle: Recommends dietary regimens and daily routines (Dinacharya ) aligned with natural rhythms to promote well-being. 6. Therapeutics and Healing Practices - Pharmacology: Discusses medicinal substances derived from plants, minerals, and animals, detailing their properties, preparations, and therapeutic uses. - Panchakarma Therapy: Introduces five purification procedures—Vamana (emesis), Virechana (purgation), Basti (enema), Nasya (nasal administration), and Rakta Mokshana (bloodletting)—aimed at detoxifying the body. 7. Management of Specific Conditions - Wound Care: Elaborates on types of wounds, healing processes, and treatments to prevent infection and promote recovery. - Fractures and Dislocations: Provides methods for setting bones, using splints, and rehabilitating patients with musculoskeletal injuries. Significance of the Sutrasthāna The Sutrasthāna is not merely an instructional manual but a profound embodiment of holistic healing philosophy. Its significance is multifaceted: A. Holistic Approach to Medicine - Integration of Mind and Body: Recognizes the interconnectedness of physical health, mental state, and spiritual well-being. - Preventive Medicine: Emphasizes the importance of lifestyle and diet in disease prevention, aligning with modern preventive healthcare models. B. Ethical Medical Practice - Patient-Centered Care: Stresses empathy, respect, and personalized treatment plans, mirroring contemporary patient-centered care principles. - Professional Integrity: Encourages practitioners to uphold honesty, avoid malpractice, and contribute positively to society. C. Advanced Surgical Knowledge - Pioneering Techniques: The detailed surgical methods showcase an advanced understanding of medicine, laying groundwork for future generations. - Anatomical Expertise: The emphasis on dissection and anatomy reflects a scientific approach that was exceptional for its time. Legacy and Contemporary Relevance The Sutrasthāna's teachings have transcended centuries, continuing to influence practitioners of Ayurveda and informing modern medical practices. Its enduring legacy is evident in several ways: 1. Influence on Global Medicine - Historical Impact: The text reached beyond India, influencing medical knowledge in ancient Persia and Arabia through translations, contributing to the global medical heritage. - Surgical Foundations: Concepts from the Sutrasthāna are echoed in modern surgical practices, highlighting aseptic techniques and patient care. 2. Modern-Day Applications - Integrative Medicine: The holistic principles resonate with contemporary trends toward integrating alternative therapies with conventional medicine. - Ethics in Healthcare: The ethical considerations remain relevant, reminding modern practitioners of the core values essential to medical professions. 3. Educational Value - Medical Curriculum: The Sutrasthāna serves as a valuable resource in Ayurvedic education, providing foundational knowledge to students. - Research and Development: Its methodologies inspire ongoing research into traditional practices and their applicability today. Exploring the Sutrasthāna By delving into the Sutrasthāna, readers and practitioners gain access to a treasure trove of medical wisdom that emphasizes: - Balance and Harmony: The pursuit of equilibrium within the body and with the environment. - Comprehensive Care: Addressing the root causes of ailments rather than merely alleviating symptoms. - Empirical Learning: Encouraging observation, experimentation, and adaptation in medical practice. Conclusion The Sutrasthāna of the Sushruta Samhita stands as a monumental work that encapsulates the essence of ancient Indian medicine and surgery. Its rich content offers invaluable insights into the holistic approach to health, surgical excellence, and ethical medical practice. Incorporating the Sutrasthāna into your exploration of the Sushruta Samhita not only honors the profound legacy of sage Sushruta but also enriches our understanding of the timeless principles that continue to shape healthcare today. By including this detailed description of the Sutrasthāna on your website, you provide visitors with a comprehensive understanding of its significance within the Sushruta Samhita and its enduring impact on the field of medicine. Chapter 1 Chapter 5 Chapter 9 Chapter 13 Chapter 17 Chapter 21 Chapter 25 Chapter 29 Chapter 33 Chapter 37 Chapter 41 Chapter 2 Chapter 6 Chapter 10 Chapter 14 Chapter 18 Chapter 22 Chapter 26 Chapter 30 Chapter 34 Chapter 38 Chapter 42 Chapter 45 Chapter 3 Chapter 7 Chapter 11 Chapter 15 Chapter 19 Chapter 23 Chapter 27 Chapter 31 Chapter 35 Chapter 39 Chapter 43 Chapter 4 Chapter 8 Chapter 12 Chapter 16 Chapter 20 Chapter 24 Chapter 28 Chapter 32 Chapter 36 Chapter 40 Chapter 44 Chapter 46

Study eight seats of wounds and characteristics of various wound discharges. Learn to diagnose wound conditions based on exudates, their colors, consistency, and implications for healing. व्रणास्रावविज्ञानीयाध्यायः अथातो व्रणास्रावविज्ञानीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, I shall explain the chapter on understanding the discharge from wounds, as spoken by the revered Dhanvantari." This shloka introduces the next chapter, which focuses on understanding the nature and types of discharge from wounds, as imparted by the great sage Dhanvantari. त्वङ्मांससिरास्नाय्वस्थिसन्धिकोष्ठमर्माणीत्यष्टौ व्रणवस्तूनि | अत्र सर्वव्रणसन्निवेशः ||३|| "Skin, flesh, veins, tendons, bones, joints, internal organs, and vital points – these are the eight objects of wounds. All types of wounds are localized in these." This shloka lists the eight objects of wounds, explaining that all types of wounds can be found in these areas of the body. तत्र, आद्यैकवस्तुसन्निवेशी त्वग्भेदी व्रणः सूपचरः, शेषाः स्वयमवदीर्यमाणा दुरुपचाराः ||४|| "Among these, the wound confined to the first object (skin) is easily treatable, while the others, if they progress on their own, become difficult to treat." This shloka explains that wounds confined to the skin are relatively easy to treat, whereas those affecting deeper tissues and organs become difficult to manage if they progress untreated. तत्रायतश्चतुरस्रो वृत्तस्त्रिपुटक इति व्रणाकृतिसमासः, शेषास्तु विकृताकृतयो दुरुपक्रमा भवन्ति ||५|| "Among them, elongated, square, circular, and triangular are the basic shapes of wounds, while the others, being irregularly shaped, are difficult to treat." This shloka categorizes wounds into basic shapes and explains that irregularly shaped wounds are more challenging to treat. सर्व एव व्रणाः क्षिप्रं संरोहन्त्यात्मवतां सुभिषग्भिश्चोपक्रान्ताः; अनात्मवतामज्ञैश्चोपक्रान्ताः प्रदुष्यन्ति, प्रवृद्धत्वाद्दोषाणाम् ||६|| "All wounds heal quickly in individuals with strong constitutions and under the care of good physicians, but in those with weak constitutions and treated by ignorant physicians, they worsen due to the aggravation of doshas." This shloka explains the importance of the patient's constitution and the physician's knowledge in the healing process of wounds. Strong individuals and skilled physicians facilitate quick healing, while weak individuals and ignorant physicians lead to worsening conditions due to dosha aggravation. तत्रातिसंवृतोऽतिविवृतोऽतिकठिनोऽतिमृदुरुत्सन्नोऽवसन्नोऽतिशीतोऽत्युष्णः नगन्धात्यर्थदाहपाकरागवेदनावानिति पित्तेन, शेषाः कफेन; उन्मार्गी मुखात् मुखान्तरवान्, उत्सङ्गः कोटरः’ इति चक्रः; कृष्णरक्तपीतशुक्लादीनां वर्णानामन्यतमवर्णो भैरवः पूतिपूयमांससिरास्नायुप्रभृतिभिः पूर्णः पूतिपूयास्राव्युन्मार्ग्युत्सङ्ग्यमनोज्ञदर्शनगन्धोऽत्यर्थं वेदनावान् दाहपाकरागकण्डूशोफपिडकोपद्रुतोऽत्यर्थं दुष्टशोणितास्रावी दीर्घकालानुबन्धी चेति दुष्टव्रणलिङ्गानि | तस्य दोषोच्छ्रायेण षट्त्वं विभज्य यथास्वं प्रतीकारे प्रयतेत ||७|| "Among these, the ones that are too closed, too open, too hard, too soft, elevated, or depressed, too cold, or too hot are caused by Pitta, while the rest are caused by Kapha. The ones with unregulated openings, spreading from one opening to another, irregular margins, and varying colors like black, red, yellow, or white, are dangerous. Filled with foul-smelling pus, flesh, veins, tendons, etc., they ooze putrid discharge, cause severe pain, burning, redness, itching, swelling, boils, and complications, and bleed excessively, persisting for a long time. These are the signs of chronic ulcers. Their management should be done according to the predominance of doshas divided into six categories." This shloka provides detailed characteristics of chronic ulcers and their classification based on the predominant doshas, emphasizing the need for appropriate management according to the dosha involved. अत ऊर्ध्वं सर्वस्रावान् वक्ष्यामः- तत्र घृष्टासु छिन्नासु वा त्वक्षु स्फोटे भिन्ने विदारिते वा सलिलप्रकाशो भवत्यास्रावः किञ्चिद्विस्रः पीतावभासश्च; मांसगतः सर्पिःप्रकाशः सान्द्रः श्वेतः पिच्छिलश्च; सिरागतः सद्यश्छिन्नासु सिरासु रक्तातिप्रवृत्तिः पक्वासु च तोयनाडीभिरिव तोयागमनं पूयस्य, आस्रावश्चात्र तनुर्विच्छिन्नः पिच्छिलोऽवलम्बी श्यावोऽवश्यायप्रतिमश्च; स्नायुगतः स्निग्धो घनः सिङ्घाणकप्रतिमः सरक्तश्च; अस्थिगतोऽस्थन्यभिहते स्फुटिते भिन्ने दोषावदारिते वा दोषभक्षितत्वादस्थि निःसारं शुक्तिधौतमिवाभाति , आस्रावश्चात्र मज्जमिश्रः सरुधिरः स्निग्धश्च; सन्धिगतः पीड्यमानो न प्रवर्तते, आकुञ्चनप्रसारणोन्नमनविनमनप्रधावनोत्कासनप्रवाहणैश्च स्रवति, आस्रावश्चात्र पिच्छिलोऽवलम्बी सरुधिरोन्मथितश्च ; कोष्ठगतोऽसृङ्मूत्रपुरीषपूयोदकानि स्रवति; मर्मगतस्त्वगादिष्ववरुद्धत्वान्नोच्यते | तत्र त्वगादिगतानामास्रावाणां यथाक्रमं पारुष्यश्यावावश्यायदधिमस्तुक्षारोदकमांसधावनपुलाकोदकसन्निभत्वानि मारुताद्भवन्ति; पित्ताद्गोमेदकगोमूत्रभस्मशङ्खकषायोदकमाध्वीकतैलसन्निभत्वानि; पित्तवद्रक्तादतिविस्रत्वं च; कफान्नवनीतकासीसमज्जपिष्टतिलनालिकेरोदकवराहवसासन्निभत्वानि; सन्निपातान्नालिकेरोदकैर्वारुकरसकाञ्जिकप्रसादारुकोदकप्रियङ्गुफलयकृन्मुद्गयूषसवर्णत्वानीति ||८|| "Now, I shall explain all types of discharges: When the skin is abraded, cut, or torn, the discharge resembles water, is slightly odorous, and has a yellowish tint. When it affects the flesh, the discharge resembles ghee, is thick, white, and sticky. When it affects the veins, the immediate discharge is a profuse flow of blood from freshly cut veins, or in mature cases, the pus flows through multiple channels, and the discharge is thin, disjointed, sticky, dangling, and appears similar to mist. When it affects the tendons, the discharge is oily, thick, resembling nasal mucus, and mixed with blood. When it affects the bones, if the bone is struck, cracked, broken, or torn by the doshas, the bone, having been consumed by the doshas, appears hollow like a washed shell, and the discharge is mixed with marrow, blood, and is oily. When it affects the joints, the discharge does not occur when pressured, but it oozes out with movements like contraction, expansion, raising, lowering, running, sitting, or straining, and the discharge is sticky, dangling, mixed with blood, and churned. When it affects the internal organs, there is a discharge of blood, urine, feces, pus, and water. When it affects vital points, it is not described due to obstruction in the skin and other tissues. The appearance of the discharge from various affected areas, in order, is: From Vata – rough, grey, resembling curdled milk, whey, alkaline water, meat washings, and barley water. From Pitta – resembling gomedaka (onyx), cow urine, ash, conch water, honey, and oil. From blood – as in Pitta, with an excessive smell. From Kapha – resembling butter, lead oxide, marrow, paste of sesame, coconut water, and boar fat. From Sannipata (combined doshas) – resembling coconut water, cactus juice, sour gruel, the juice of aruka fruit, priyangu fruit water, mung bean soup, etc." This shloka provides detailed descriptions of various types of discharges based on the affected tissues and the predominant doshas, helping in the diagnosis and treatment of wounds and ulcers. श्लोकौ चात्र भवतः- पक्वाशयादसाध्यस्तु पुलाकोदकसन्निभः | क्षारोदकनिभः स्रावो वर्ज्यो रक्ताशयात्स्रवन् ||९|| आमाशयात् कलायाम्भोनिभश्च त्रिकसन्धिजः | स्रावानेतान् परीक्ष्यादौ ततः कर्माचरेद्भिषक् ||१०|| "Here are the shlokas: Discharge from the colon, resembling barley water, and that from the urinary bladder, resembling alkaline water, should be considered incurable, especially when oozing from blood vessels. Discharge from the stomach, resembling the water of green grams, and that from the joints should be examined first, and then the physician should proceed with the treatment." These shlokas provide guidelines for physicians on assessing different types of discharges and their respective prognoses. The descriptions emphasize the importance of careful examination before proceeding with treatment. अत ऊर्ध्वं सर्वव्रणवेदना वक्ष्यामः- तोदनभेदनताडनच्छेदनायामनमन्थनविक्षेपणचुमुचुमायननिर्दहनावभञ्जनस्फोटन विदारणोत्पाटनकम्पनविविधशूलविश्लेषणविकिरणस्तम्भनपूरणस्वप्नाकुञ्जनाङ्कु शिकाः सम्भवन्ति, अनिमित्तविविधवेदनाप्रादुर्भावो वा मुहुर्मुहुर्यत्रागच्छन्ति वेदनाविशेषास्तं वातिकमिति विद्यात्; ओषचोषपरिदाहधूमायनानि यत्र गात्रमङ्गारावकीर्णमिव पच्यते यत्र चोष्माभिवृद्धिः क्षते क्षारावसिक्तवच्च वेदनाविशेषास्तं पैत्तिकमिति विद्यात्; पित्तवद्रक्तसमुत्थं जानीयात्; कण्डूर्गुरुत्वं सुप्तत्वमुपदेहोऽल्पवेदनत्वं स्तम्भः शैत्यं च यत्र तं श्लैष्मिकमिति विद्यात्; यत्र सर्वासां वेदनानामुत्पत्तिस्तं सान्निपातिकमिति विद्यात् ||११|| "Now, I shall describe all types of wound pains: piercing, splitting, beating, cutting, stretching, churning, throwing, pricking, burning, smashing, bursting, tearing, pulling, shaking, various types of pain, loosening, spreading, stiffening, filling, feeling sleepy, and contracting are types of pain. Randomly occurring diverse pains or repeatedly occurring special pains indicate Vata dosha. Where there is burning, dryness, heat, and sensation of smoke, where the body feels like it is being cooked by embers, and where the heat increases in the wound like it is sprinkled with alkaline, these special pains indicate Pitta dosha. Pains similar to Pitta but arising from blood should be recognized. Itching, heaviness, numbness, stickiness, slight pain, stiffness, and coldness indicate Kapha dosha. Where all types of pains arise, it should be recognized as Sannipata (combined doshas)." This shloka explains the various types of wound pains and their correlation with the doshas. Recognizing these pains helps in diagnosing the predominant dosha involved and aids in appropriate treatment. अत ऊर्ध्वं व्रणवर्णान् वक्ष्यामः- भस्मकपोतास्थिवर्णः परुषोऽरुणः कृष्ण इति मारुतजस्यः नीलः पीतो हरितः श्यावः कृष्णो रक्तः पिङ्गलः कपिल इति रक्तपित्तसमुत्थयोः; श्वेतः स्निग्धः पाण्डुरिति श्लेष्मजस्य; सर्ववर्णोपेतः सान्निपातिक इति ||१२|| "Now, I shall describe the colors of wounds: Ashy, pigeon-colored, bony, rough, reddish, and black are due to Vata dosha. Blue, yellow, green, grey, black, red, coppery, and brown are due to Rakta and Pitta doshas. White, smooth, and pale are due to Kapha dosha. Multicolored are due to Sannipata (combined doshas)." This shloka explains the various colors of wounds and their correlation with the different doshas. Recognizing these colors helps in diagnosing the predominant dosha involved and aids in appropriate treatment. भवति चात्र- न केवलं व्रणेषूक्तो वेदनावर्णसङ्ग्रहः | सर्वशोफविकारेषु व्रणवल्लक्षयेद्भिषक् ||१३|| "Moreover, The compilation of pain and color described for wounds, should be observed by the physician in all swellings and other conditions as well." This shloka emphasizes that the signs of pain and color described for wounds should also be considered by the physician in diagnosing and treating all kinds of swellings and related conditions. इति सुश्रुतसंहितायां सूत्रस्थाने व्रणास्रावविज्ञानीयो नाम द्वाविंशतितमोऽध्यायः ||२२|| "Thus ends the twenty-second chapter named 'Vrana Asrava Vijnaniyo' (Understanding the Discharge from Wounds) in the Sutra Sthana of the Sushruta Samhita." This shloka marks the conclusion of the twenty-second chapter of the Sushruta Samhita, emphasizing the importance of understanding the various types of discharges from wounds as detailed in this chapter. 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Learn about emetic drugs and Vamana therapy in Panchakarma. Discover various herbs for inducing therapeutic vomiting, their classifications, indications, contraindications, and administration methods. वमनद्रव्यविकल्पविज्ञानीयाध्यायः अथातो वमनद्रव्यविकल्पविज्ञानीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall explain the chapter on Vamana Dravya Vikalpa Vijnaniya (Understanding the Various Emetic Substances)" "As spoken by the revered Lord Dhanvantari." This marks the beginning of a new chapter that delves into the different types of emetic substances, providing detailed insights into their properties and therapeutic uses as guided by the esteemed deity of Ayurveda, Lord Dhanvantari. वमनद्रव्याणां फलादीनां मदनफलानि श्रेष्ठतमानि भवन्ति | अथ मदनपुष्पाणामातपपरिशुष्काणां चूर्णप्रकुञ्जं प्रत्यक्पुष्पासदापुष्पीनिम्बकषायाणामन्यतमेनालोड्य मधुसैन्धवयुक्तां पुष्पचूर्णमात्रां पाययित्वा वामयेत् | मदनशलाटुचूर्णान्येवं वा बकुलरम्यकोपयुक्तानि मधुलवणयुक्तान्यभिप्रतप्तानि; मदनशलाटुचूर्णसिद्धां वा तिलतण्डुलयवागूम् | निर्वृत्तानां वा नातिहरितपाण्डूनां कुशमूढावबद्धमृद्गोमयप्रलिप्तानां यवबु(तु)षमुद्गमाषशाल्यादिधान्यराशावष्टरात्रोषितक्लिन्नभिन्नानां फलानां फलपिप्पलीरुद्धृत्यातपे शोषयेत्, तासां दधिमधुपललविमृदितपरिशुष्काणां सुभाजनस्थानामन्तर्नखमुष्टिमुष्णे यष्टीमधुककषाये कोविदारादीनामन्यतमे वा कषाये प्रमृद्य रात्रिपर्युषितं मधुसैन्धवयुक्तमाशीर्भिरभिमन्त्रितमुदङ्मुखः प्राङ्मुखमातुरं पाययेदनेन मन्त्रेणाभिमन्त्र्य- “ब्रह्मदक्षाश्विरुद्रेन्द्रभूचन्द्रार्कानलानिलाः| ऋषयः सौषधीग्रामा भूतसङ्घाश्च पान्तु ते ||१|| रसायनमिवर्षीणां देवानाममृतं यथा | सुधेवोत्तमनागानां भैषज्यमिदमस्तु ते ||२|| विशेषेण श्लेष्मज्वरप्रतिश्यायान्तर्विद्रधिषु; अप्रवर्तमाने वा दोषे पिप्पलीवचागौरसर्षपकल्कोन्मिश्रैः सलवणैरुष्णाम्बुभिः पुनः पुनः प्रवर्तयेदासम्यग्वान्तलक्षणादिति | मदनफलमज्जचूर्णं वा तत्क्वाथपरिभावितं मदनफलकषायेण; मदनफलमज्जसिद्धस्य वा पयसः सन्तानिकां क्षौद्रयुक्तां , मदनफलमज्जसिद्धं वा पयः, मदनफलमज्जसिद्धेन वा पयसा यवागूम्, अधोभागासृक्पित्तहृद्दाहयोः; मदनफलमज्जसिद्धस्य वा पयसो दधिभावमुपगतस्य दध्युत्तरं दधि वा कफप्रसेकच्छर्दिमूर्च्छातमकेषु; मदनफलमज्जरसं स्नेहं वा भल्लातकस्नेहवदादाय फाणितीभूतं लेहयेत्, आतपपरिशुष्कं वा तमेव जीवन्तीकषायेण, पित्ते कफस्थानगते; मदनफलमज्जक्वाथं वा पिप्पल्यादिप्रतीवापं, तच्चूर्णं वा निम्बरूपिकाकषाययोरन्यतरेण सन्तर्पणकफजव्याधिहरं, मदनफलमज्जचूर्णं वा मधूककाश्मर्यद्राक्षाकषायेण | मदनफलविधानमुक्तम् ||३|| "Among emetic substances, Madanaphala (Randia dumetorum) fruits are considered the best. For emetic purposes, a decoction of Madanaphala flowers, dried in the sun, powdered, and mixed with honey and rock salt, can be administered. Alternatively, a decoction of Madanaphala and Shalatu (Bacopa monnieri), Bakula (Mimusops elengi), and Ramyaka can be used, mixed with honey and salt. The fruits should be dried in the sun and powdered. They can be used with decoctions of Yastimadhu (Glycyrrhiza glabra) or other herbs. The powder, mixed with honey and rock salt, should be taken to induce vomiting. The use of Madanaphala is particularly effective for kapha-induced fever, sinusitis, and internal abscesses. In cases of stubborn doshas, mixing Madanaphala with Pippali (Piper longum), Vacha (Acorus calamus), mustard paste, and rock salt in warm water can induce proper vomiting. Madanaphala seed powder, infused in Madanaphala decoction or milk, mixed with honey, is effective in conditions like heartburn, bleeding disorders, and heat-related issues. It can also be used with curds, particularly in conditions like kapha-induced vomiting, fainting, and asthma. Additionally, Madanaphala seed paste can be used as a ghee mixture, similar to Bhallataka (Semecarpus anacardium) ghee, for pitta and kapha conditions. This concludes the description of Madanaphala." This Shloka provides detailed instructions on the use of Madanaphala (Randia dumetorum) as an emetic substance, highlighting its various forms and combinations for therapeutic use. जीमूतककुसुमचूर्णं पूर्ववदेव क्षीरेण, निर्वृत्तेषु क्षीरयवागूं, रोमशेषु सन्तानिकां, अरोमशेषु दध्युत्तरं, हरितपाण्डुषु दधि, तत्कषायसंसृष्टां वा सुरां कफारोचककासश्वासपाण्डुरोगयक्ष्मसु; पर्यागतेषु मदनफलमज्जवदुपयोगः ||४|| "The powder of Jimutaka (Luffa echinata) flowers, similar to Madanaphala, can be used with milk. For those with proper digestion, milk and barley gruel are recommended. For those with body hair, Santanika (Cressa cretica) is advised, while those without body hair can use curds. In cases of jaundice, the decoction of Jimutaka can be used with curds, sour porridge, or in Kapha-related anorexia, cough, dyspnea, jaundice, and tuberculosis. When Madanaphala seed pulp is not available, Jimutaka flowers can be used as a substitute." This Shloka describes the use of Jimutaka flowers as an alternative to Madanaphala, highlighting its various forms and combinations for therapeutic use in specific conditions. तद्वदेव कुटजफलविधानम् ||५|| "Similarly, the preparation and use of Kutaja (Holarrhena antidysenterica) fruits follow the same method as described for Madanaphala." This Shloka indicates that Kutaja fruits can be used in the same way as Madanaphala for their emetic properties, highlighting their comparable therapeutic applications. कृतवेधनानामप्येष एव कल्पः ||६|| "Similarly, the same method applies to substances like Kritavedhana." This Shloka indicates that the preparation and use of Kritavedhana follow the same method as described for Madanaphala, highlighting their comparable therapeutic applications. इक्ष्वाकुकुसुमचूर्णं वा पूर्ववत् , एवं क्षीरेण, कासश्वासच्छर्दिकफरोगेषूपयोगः ||७|| "Ikshvaku (Lagenaria siceraria) flower powder can also be used similarly, with milk. It is beneficial in conditions such as cough, dyspnea, vomiting, and Kapha-related disorders." This Shloka describes the use of Ikshvaku flower powder in the same manner as other emetic substances, highlighting its therapeutic applications in specific conditions. धामार्गवस्यापि मदनफलमज्जवदुपयोगः; विशेषतस्तु गरगुल्मोदरकासश्वासश्लेष्मामयेषु वायौ च कफस्थानगते ||८|| "Similarly, the use of Dhamargava (Strychnos potatorum) follows the same method as Madanaphala. It is especially effective in conditions such as poisoning, abdominal tumors, abdominal distension, cough, dyspnea, and Kapha-related disorders, particularly when Vata is located in the Kapha regions." This Shloka explains the therapeutic applications of Dhamargava, highlighting its effectiveness in specific conditions and its use following the same method as Madanaphala. कृतवेधनफलपिप्पलीनां वमनद्रव्यकषायपरिपीतानां बहुशश्चूर्णमुत्पलादिषु दत्तमाघ्रातं वामयति, तत्त्वनवबद्धदोषेषु यवागूमाकण्ठात्पीतवत्सु च विदध्यात् | वमनविरेचनशिरोविरोचनद्रव्याण्येवं वा प्रधानतमानि भवन्ति ||९|| "The powder of Kritavedhana (Datura metel) and Pippali (Piper longum), when infused in emetic decoctions and inhaled after being placed in a cloth containing Utpala (Nymphaea alba) and other substances, induces vomiting. This method is effective for fresh and stubborn doshas, as well as in individuals who have consumed gruel up to the neck. Emetic, purgative, and nasal cleansing substances are thus considered the most effective." This Shloka explains the therapeutic use of Kritavedhana and Pippali powders for inducing vomiting, especially in cases of stubborn doshas, and emphasizes the effectiveness of emetic, purgative, and nasal cleansing substances. भवतश्चात्र- वमनद्रव्ययोगाणां दिगियं सम्प्रकीर्तिता | तान् विभज्य यथाव्याधि कालशक्तिविनिश्चयात् ||१०|| कषायैः स्वरसैः कल्कैश्चूर्णैरपि च बुद्धिमान् | पेयलेह्याद्यभोज्येषु वमनान्युपकल्पयेत् ||११|| "Therefore, the general guidelines for the use of emetic substances are described here. They should be divided according to the disease, time, and strength of the patient. A wise person should use emetic substances in the form of decoctions, fresh juices, pastes, and powders, mixed with liquids, linctuses, and foods." These Shlokas provide the overall guidelines for the use of emetic substances, emphasizing the importance of considering the patient's condition, time, and strength, and suggesting various forms and methods of administration. इति सुश्रुतसंहितायां सूत्रस्थाने वमनद्रव्यविकल्पविज्ञानीयो नाम त्रिचत्वारिंशत्तमोऽध्यायः ||४३|| "Thus concludes the forty-third chapter named Vamana Dravya Vikalpa Vijnaniya (Understanding the Various Emetic Substances) in the Sushruta Samhita, Sutrasthana section." We have now successfully explored another insightful chapter from the Sushruta Samhita! This chapter provided a comprehensive understanding of various emetic substances and their therapeutic applications. Previous Next

Understand why proper interpretation of medical texts is crucial for successful practice. Explore the analogy of carrying sandalwood and the importance of deep understanding beyond mere memorization in Ayurvedic studies. प्रभाषणीयाध्यायः अथातः प्रभाषणीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now we shall expound the chapter on proper communication." "As spoken by the revered Dhanvantari" This introductory passage sets the stage for discussing the principles of effective communication and dialogue in Ayurveda, as taught by Dhanvantari. अधिगतमप्यध्ययनमप्रभाषितमर्थतः खरस्य चन्दनभार इव केवलं परिश्रमकरं भवति ||३|| भवति चात्र- यथा खरश्चन्दनभारवाही भारस्य वेत्ता न तु चन्दनस्य | एवं हि शास्त्राणि बहून्यधीत्य चार्थेषु मूढाः खरवद्वहन्ति ||४|| "Even if one has studied well, if the knowledge is not articulated and understood, it becomes a burden like a load of sandalwood on a donkey, which only results in toil." "Just as a donkey carries the load of sandalwood, aware only of the burden and not the fragrance, similarly, those who study many scriptures but fail to grasp their meanings, carry them like a burden." These verses emphasize the importance of understanding and effectively communicating the knowledge one has acquired. Without comprehension and articulation, the knowledge remains a mere burden, devoid of its true value and potential. तस्मात् सविंशमध्यायशतमनुपदपादश्लोकमनुवर्णयितव्यमनुश्रोतव्यं च; कस्मात्? सूक्ष्मा हि द्रव्यरसगुणवीर्यविपाकदोषधातुमलाशयमर्मसिरास्नायुसन्ध्यस्थिगर्भसम्भवद्रव्यसमूहविभागास्तथा प्रनष्टशल्योद्धरणव्रणविनिश्चयभग्नविकल्पाः साध्ययाप्यप्रत्याख्येयता च विकाराणामेवमादयश्चान्ये विशेषाः सहस्रशो ये विचिन्त्यमाना विमलविपुलबुद्धेरपि बुद्धिमाकुलीकुर्युः किं पुनरल्पबुद्धेः, तस्मादवश्यमनुपदपादश्लोकमनुवर्णयितव्यमनुश्रोतव्यं च ||५|| "Therefore, the treatise of 120 chapters must be explained word by word, quarter by quarter, and verse by verse, and should be heard attentively. Why? Because the properties of substances, their tastes, potencies, post-digestive effects, the disorders of doshas, dhatus, malas, locations of marmas, veins, ligaments, joints, bones, the formation of the fetus, and the classification of substances, as well as the removal of foreign bodies, wound management, and fracture treatments are subtle and numerous. If these thousands of details can confuse even the sharpest minds, what of those with limited understanding? Therefore, it must be thoroughly explained and attentively heard word by word, quarter by quarter, and verse by verse." This verse stresses the importance of detailed and thorough study of the text, emphasizing that the vast and complex knowledge contained within requires meticulous explanation and attentive listening to be fully understood. अन्यशास्त्रोपपन्नानां चार्थानामिहोपनीतानामर्थवशात्तेषां तद्विद्येभ्य एव व्याख्यानमनुश्रोतव्यं, कस्मात्? न ह्येकस्मिन् शास्त्रे शक्यः सर्वशास्त्राणामवरोधः कर्तुम् ||६|| "When discussing concepts that are supported by other sciences and are introduced here, their explanations must be listened to from those knowledgeable in those respective sciences. Why? Because it is not possible for one single text to encompass the entirety of all knowledge." This verse highlights the interdisciplinary nature of learning and the importance of consulting experts in various fields. It acknowledges that no single text can cover all aspects of knowledge comprehensively. भवन्ति चात्र- एकं शास्त्रमधीयानो न विद्याच्छास्त्रनिश्चयम् | तस्माद्बहुश्रुतः शास्त्रं विजानीयाच्चिकित्सकः ||७|| "It is said here: One who studies only one science does not understand the full certainty of that science. Therefore, a physician should be well-versed in multiple sciences." This verse emphasizes the importance of a broad and interdisciplinary approach to learning for a physician. It suggests that a comprehensive understanding comes from studying various branches of knowledge, not just focusing on one. शास्त्रं गुरुमुखोद्गीर्णमादायोपास्य चासकृत् | यः कर्म कुरुते वैद्यः स वैद्योऽन्ये तु तस्कराः ||८|| "One who receives the knowledge of the scriptures from the mouth of a teacher and repeatedly studies it with devotion, and then practices, is a true physician; others are merely impostors." This verse underscores the significance of learning directly from a teacher, consistent study, and practical application in becoming a genuine physician. It suggests that without these elements, one cannot truly be considered a doctor. औपधेनवमौरभ्रं सौश्रुतं पौष्कलावतम् | शेषाणां शल्यतन्त्राणां मूलान्येतानि निर्दिशेत् ||९|| "Oupadhenava, Aurabhra, Sushruta, and Poushkalavata are considered the primary sources of the remaining branches of Shalya Tantra (surgery)." This verse acknowledges the significant contributions of these four authorities in the field of Shalya Tantra, indicating that their teachings form the foundation of surgical knowledge. इति सुश्रुतसंहितायां सूत्रस्थाने प्रभाषणीयो नाम चतुर्थोऽध्यायः ||४|| "Thus, in the Sushruta Samhita, in the Sutra Sthana, ends the fourth chapter named ‘Proper Communication.’" This concluding verse marks the end of the fourth chapter of the Sutra Sthana in the Sushruta Samhita, dedicated to the principles of effective communication and dialogue in Ayurveda. Previous Next

Discover the qualities of an ideal medical student and the sacred initiation ceremony in ancient Ayurvedic education. Learn about the ethical oath, duties of pupils, and prohibited periods of study in Sushruta Samhita. शिष्योपनयनीयाध्यायः अथातः शिष्योपनयनीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on the initiation of disciples." "As spoken by the revered Dhanvantari." This introductory passage sets the stage for discussing the process and importance of initiating disciples into the study of Ayurveda, as taught by Dhanvantari. ब्राह्मणक्षत्रियवैश्यानामन्यतममन्वयवयःशीलशौर्यशौचाचारविनयशक्तिबलमेधाधृतिस्मृतिमतिप्रतिपत्तियुक्तं तनुजिह्वौष्ठदन्ताग्रमृजुवक्त्राक्षिनासं प्रसन्नचित्तवाक्चेष्टं क्लेशसहं च भिषक् शिष्यमुपनयेत् | अतो विपरीतगुणं नोपनयेत् ||३|| A physician should initiate as a disciple one who is of Brahmin, Kshatriya, or Vaishya lineage, of appropriate age, character, bravery, cleanliness, conduct, humility, strength, intellect, determination, memory, wisdom, and discretion, with a straight tongue, lips, teeth, face, eyes, and nose, and who is cheerful, eloquent, and able to endure hardships. One who does not possess these qualities should not be initiated." This verse outlines the qualities and attributes that a prospective disciple should possess in order to be initiated into the study of Ayurveda. उपनयनीयं तु ब्राह्मणं प्रशस्तेषु तिथिकरणमुहूर्तनक्षत्रेषु प्रशस्तायां दिशि शुचौ समे देशे चतुर्हस्तं चतुरस्रं स्थण्डिलमुपलिप्य गोमयेन, दर्भैः संस्तीर्य रत्नपुष्पलाजभक्तैर्देवताः पूजयित्वा विप्रान् भिषजश्च, तत्रोल्लिख्याभ्युक्ष्य च दक्षिणतो ब्रह्माणं स्थापयित्वाऽग्निमुपसमाधाय, खदिरपलाशदेवदारुबिल्वानां समिद्भिश्चतुर्णां वा क्षीरिवृक्षाणां (न्यग्रोधोदुम्बराश्वत्थमधूकानां) दधिमधुघृताक्ताभिर्दार्वीहौमिकेन विधिना सप्रणवाभिर्महाव्याहृतिभिः स्रुवेणाज्याहुतीर्जुहुयात्, ततः प्रतिदैवतमृषींश्च स्वाहाकारं कुर्यात्, शिष्यमपि कारयेत् ||४|| "One should initiate a Brahmin disciple on auspicious dates, moments, constellations, and directions. After purifying a 4x4 cubit area with cow dung, spreading darbha grass, and worshiping the deities with gems, flowers, and offerings, the fire is kindled, and Brahma is placed to the right of the altar. Using Khadira, Palasha, Devadaru, Bilva, or any of the four milky trees (Nyagrodha, Udumbara, Ashvattha, Madhuka), the sacrificial offerings are made with clarified butter, followed by invocations for each deity, and the disciple participates in these rituals." This verse details the ceremonial process and rituals for initiating a Brahmin disciple, emphasizing the importance of performing these rites with proper respect and adherence to tradition. ब्राह्मणस्त्रयाणां वर्णानामुपनयनं कर्तुमर्हति, (राजन्यो द्वयस्य, वैश्यो वैश्यस्यैवेति;) शूद्रमपि कुलगुणसम्पन्नं मन्त्रवर्जमनुपनीतमध्यापयेदित्येके ||५|| "A Brahmin is eligible to initiate the ceremony for the three varnas (castes), (a Kshatriya for two, and a Vaishya only for Vaishyas). Some also hold that a Shudra, endowed with family virtues, may be taught without initiation through mantras." This verse outlines the eligibility criteria for conducting initiation ceremonies across different castes, with an additional note on the views regarding the initiation of Shudras. ततोऽग्निं त्रिः परिणीयाग्निसाक्षिकं शिष्यं ब्रूयात्- कामक्रोधलोभमोहमानाहङ्कारेर्ष्यापारुष्यपैशुन्यानृतालस्यायशस्यानि हित्वा, नीचनखरोम्णाशुचिना कषायवाससा सत्यव्रतब्रह्मचर्याभिवादनतत्परेणावश्यं भवितव्यं, मदनुमतस्थानगमनशयनासनभोजनाध्ययनपरेण भूत्वा मत्प्रियहितेषु वर्तितव्यम्; अतोऽन्यथा ते वर्तमानस्याधर्मो भवति, अफला च विद्या, न च प्राकाश्यं प्राप्नोति ||६|| "Then, after circling the fire three times and taking a vow before the fire, the disciple should be instructed: 'Renounce desires, anger, greed, delusion, pride, ego, jealousy, harshness, slander, falsehood, laziness, and shamelessness. Wear clean clothes, be dedicated to truth, celibacy, respect, and humility. Follow my commands in places of study, resting, sitting, eating, and studying. Conduct yourself in a way that pleases and benefits me. If you act otherwise, it will be against dharma, and your education will be fruitless, and you will not gain recognition.'" This verse outlines the instructions given to a disciple during initiation, emphasizing the qualities and behaviors they must adopt to successfully study and practice Ayurveda. अहं वा त्वयि सम्यग्वर्तमाने यद्यन्यथादर्शी स्यामेनोभाग्भवेयमफलविद्यश्च ||७|| "And if I, seeing you (the disciple) acting correctly, behave otherwise, then I too shall bear the consequences and my knowledge shall become fruitless." This verse emphasizes the mutual responsibility between the teacher and the disciple. It stresses that both parties must uphold their duties and adhere to the principles of dharma for the knowledge to be truly effective and meaningful. द्विजगुरुदरिद्रमित्रप्रव्रजितोपनतसाध्वनाथाभ्युपगतानां चात्मबान्धवानामिव स्वभैषजैः प्रतिकर्तव्यम्, एवं साधु भवति; व्याधशाकुनिकपतितपापकारिणां च न प्रतिकर्तव्यम्; एवं विद्या प्रकाशते मित्रयशोधर्मार्थकामांश्च प्राप्नोति ||८|| "One should treat the twice-born (Brahmins), teachers, the poor, friends, ascetics, those who have approached for refuge, and virtuous people with one's own medicines, just as one would treat one's own family. By doing so, one acts righteously. However, one should not treat bandits, hunters, fallen individuals, and sinners. This way, knowledge shines forth, and one attains friends, fame, righteousness, wealth, and desires." This verse emphasizes the importance of treating certain individuals with compassion and care, while avoiding those who are considered harmful or sinful. It highlights the ethical conduct expected from practitioners of Ayurveda. भवतश्चात्र- कृष्णेऽष्टमी तन्निधनेऽहनी द्वे शुक्ले तथाऽप्येवमहर्द्विसन्ध्यम् | अकालविद्युत्स्तनयित्नुघोषे स्वतन्त्रराष्ट्रक्षितिपव्यथासु ||९|| श्मशानयानाद्यतनाहवेषु महोत्सवौत्पातिकदर्शनेषु | नाध्येयमन्येषु च येषु विप्रा नाधीयते नाशुचिना च नित्यम् ||१०|| "It is also mentioned here: On the eighth day of the waning moon, on the days of death, on two days during the bright fortnight, at twilight, during unexpected lightning or thunder, during times of national or regional distress, during funeral processions, recent conflicts, festivals, and when witnessing omens. One should not study on these occasions, nor should a Brahmin study while unclean." These verses provide guidance on the specific times and circumstances during which study and learning should be avoided, emphasizing the importance of proper timing and personal purity in the pursuit of knowledge. इति सुश्रुतसंहितायां सूत्रस्थाने शिष्योपनयनीयो नाम द्वितीयोऽध्यायः ||२|| "Thus, in the Sushruta Samhita, in the Sutra Sthana, ends the second chapter named ‘The Initiation of Disciples.’" This concluding verse marks the end of the second chapter of the Sutra Sthana in the Sushruta Samhita, dedicated to the initiation process of disciples in Ayurveda. Previous Next

Master techniques for locating and diagnosing embedded foreign bodies and splinters. Learn symptoms, diagnostic methods, and dangers of leaving foreign objects in wounds and tissues. प्रनष्टशल्यविज्ञानीयाध्यायः अथातः प्रनष्टशल्यविज्ञानीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on the recognition of lost foreign bodies." "As declared by the venerable Dhanvantari." This Shloka introduces the chapter on identifying foreign objects that are lost within the body, as taught by the revered sage Dhanvantari, emphasizing the significance of understanding and diagnosing such conditions in medical practice. ‘शल’ ‘श्वल’ आशुगमने धातूः; तयोराद्यस्य शल्यमिति रूपम् ||३|| "The roots 'Śala' and 'Śvala' denote swift movement; the form of the word 'Śalya' is derived from the first root." This Shloka explains the etymology of the word 'Śalya', which is derived from the roots 'Śala' and 'Śvala', both signifying swiftness. It highlights the linguistic origins and meanings that contribute to the term used in medical contexts for a foreign object or instrument. तद्द्विविधं शारीरमागन्तुकं च ||४|| "It is of two types: endogenous (originating within the body) and exogenous (coming from outside the body)." This Shloka categorizes foreign objects into two types: those that originate within the body (endogenous) and those that come from outside the body (exogenous). It underscores the need to distinguish between these types to provide appropriate medical intervention. सर्वशरीराबाधकरं शल्यं, तदिहोपदिश्यत इत्यतः शल्यशास्त्रम् ||५|| "A foreign body (Śalya) causes affliction to the entire body; hence the science of dealing with foreign bodies (Śalyashastra) is expounded here." This Shloka stresses the detrimental impact of foreign bodies on the entire body, underscoring the importance of Śalyashastra, the branch of science dedicated to the study and management of these foreign objects to ensure proper medical treatment and patient care. तत्र शारीरं दन्तरोमनखादि धातवोऽन्नमला दोषाश्च दुष्टाः; आगन्त्वपि शारीरशल्यव्यतिरेकेण यावन्तो भावा दुःखमुत्पादयन्ति ||६|| "There, endogenous (originating within the body) substances include teeth, hair, nails, body tissues, impurities from food, and vitiated doshas; while exogenous (coming from outside the body) foreign bodies cause various kinds of pain apart from the ones originating within the body." This Shloka enumerates the types of endogenous substances that can cause harm within the body, such as teeth, hair, nails, tissues, impurities from food, and vitiated doshas. It also mentions that exogenous foreign bodies, which come from outside the body, can cause different forms of pain and discomfort, highlighting the importance of understanding both types to manage and alleviate suffering effectively. अधिकारो हि लोहवेणुवृक्षतृणशृङ्गास्थिमयेषु; तत्रापि विशेषतो लोहेष्वेव , विशसनार्थोपपन्नत्वाल्लोहस्य; लोहानामपि दुर्वारत्वादणुमुखत्वाद्दूरप्रयोजनकरत्वाच्च शर एवाधिकृतः | स च द्विविधः कर्णी , श्लक्ष्णश्च; प्रायेण विविधवृक्षपत्रपुष्पफलतुल्याकृतयो व्याख्याताः, व्यालमृगपक्षिवक्रसदृशाश्च ||७|| "The application pertains to foreign objects made of metal, bamboo, wood, grass, horn, and bone. Particularly, it focuses on metal objects due to their sharpness and suitability for piercing. Metal objects are difficult to manage, have small openings, and can cause long-distance injuries; hence, the arrow is predominantly considered. Arrows are of two types: barbed and smooth, and they are typically described as resembling various tree leaves, flowers, fruits, or resembling the curves of serpents, animals, and birds." This Shloka highlights the types of foreign objects made from various materials like metal, bamboo, wood, grass, horn, and bone that can affect the body. It emphasizes the focus on metal objects due to their sharpness and the challenges they present in medical treatment. The Shloka also categorizes arrows into two types, barbed and smooth, and describes their typical shapes and comparisons to natural elements and animals, stressing the need to recognize and manage these foreign objects effectively in medical practice. सर्वशल्यानां तु महतामणूनां वा पञ्चविधो गतिविशेष ऊर्ध्वमधोऽर्वाचीनस्तिर्यगृजुरिति ||८|| "For all objects, whether large or minute, there are five distinct types of movement: upward, downward, forward, lateral, and zigzag." This shloka outlines the categorization of the movements or pathways of foreign objects (Śalya) within the body or external environment. It emphasizes five specific directions in which objects might move or be displaced. तानि वेगक्षयात् प्रतिघाताद्वा त्वगादिषु व्रणवस्तुष्वतिष्ठन्ते, धमनीस्रोतोऽस्थिविवरपेशीप्रभृतिषु वा शरीरप्रदेशेषु ||९|| "These objects, due to a decrease in velocity or impact, lodge in the skin and other tissues, or in areas such as blood vessels, channels, bone cavities, and muscles." This Shloka describes how foreign objects can become embedded in various parts of the body, including the skin, tissues, blood vessels, channels, bone cavities, and muscles, either due to a reduction in their speed or as a result of an impact. It highlights the diverse locations within the body where such objects can cause complications, underscoring the importance of precise diagnosis and treatment. तत्र शल्यलक्षणमुच्यमानमुपधारय | तद्द्विधं सामान्यं वैशेषिकं च | श्यावं पिडकाचितं शोफवेदनावन्तं मुहुर्मुहुः शोणितास्राविणं बुद्बुदवदुन्नतं मृदुमांसं च व्रणं जानीयात् सशल्योऽयमिति; सामान्यमेतल्लक्षणमुक्तम् | वैशेषिकं तु- त्वग्गते विवर्णः शोफो भवत्यायतः कठिनश्च; मांसगते शोफाभि(ति)वृद्धिः शल्यमार्गानुपसंरोहः पीडनासहिष्णुता चोषपाकौ च; पेश्यन्तरस्थेऽप्येतदेव चोषशोफवर्जं; सिरागते सिराध्मानं सिराशूलं सिराशोफश्च; स्नायुगते स्नायुजालोत्क्षेपणं संरम्भश्चोग्रा रुक् च; स्रोतोगते स्रोतसां स्वकर्मगुणहानिः; धमनीस्थे सफेनं रक्तमीरयन्ननिलः सशब्दो निर्गच्छत्यङ्गमर्दः पिपासा हृल्लासश्च; अस्थिगते विविधवेदनाप्रादुर्भावः शोफश्च; अस्थिविवरगतेऽस्थिपूर्णताऽस्थितोदः संहर्षो बलवांश्च; सन्धिगतेऽस्थिवच्चेष्टोपरमश्च; कोष्ठगत आटोपानाहौ मूत्रपुरीषाहारदर्शनं च व्रणमुखात्; मर्मगते मर्मविद्धवच्चेष्टते | सूक्ष्मगतिषु शल्येष्वेतान्येव लक्षणान्यस्पष्टानि भवन्ति ||१०|| "Now, listen to the symptoms of foreign objects (Śalya). They are of two types: general and specific. A wound containing a foreign object will appear dark, swollen, painful, frequently bleed, and have bubbles, and the flesh around it will be soft. These are the general symptoms. Specific symptoms are as follows: If the object is in the skin, the swelling will be discolored, elongated, and hard. If it is in the muscle, there will be excessive swelling, delayed healing in the path of the object, intolerance to pressure, and suppuration. If it is in the intermuscular spaces, these symptoms are the same except for the absence of suppuration and swelling. If it is in the veins, there will be dilation, pain, and swelling of the veins. If it is in the ligaments, there will be lifting of the ligament structures, strong irritation, and severe pain. If it is in the channels (srotas), they will lose their normal function and quality. If it is in the arteries, air will escape with a frothy blood flow, causing bodily pain, thirst, and nausea. If it is in the bones, various kinds of pain and swelling will occur. If it is in the bone cavities, the bones will feel full and produce a creaking sound, leading to strong pain. If it is in the joints, it will restrict movement, similar to a condition affecting the bones. If it is in the chest or abdomen, there will be distension and bloating, and food and waste will be visible at the wound site. If it is in a vital organ, the symptoms will mimic the injury of that particular organ. Subtle foreign objects will show these symptoms indistinctly." This Shloka describes the general and specific symptoms caused by foreign objects (Śalya) lodged in various parts of the body. It details how the presence of such objects affects the skin, muscles, veins, ligaments, channels, arteries, bones, joints, chest, abdomen, and vital organs, emphasizing the importance of identifying and managing these symptoms for effective medical treatment. महान्त्यल्पानि वा शुद्धदेहानामनुलोमसन्निविष्टानि रोहन्ति विशेषतः कण्ठस्रोतःसिरात्वक्पेश्यस्थिविवरेषः | दोषप्रकोपव्यायामाभिघाताजीर्णेभ्यः प्रचलितानि पुनर्बाधन्ते ||११|| "Large or small foreign bodies, when naturally lodged in clean bodies, particularly in the throat, channels, veins, skin, muscles, and bone cavities, heal well. However, when disturbed by aggravated doshas, exercise, trauma, or indigestion, they cause trouble again." This Shloka explains that foreign bodies, whether large or small, tend to heal well when they are naturally lodged in a clean and healthy body, especially in areas like the throat, channels, veins, skin, muscles, and bone cavities. However, if these foreign bodies are disturbed by factors such as aggravated doshas, excessive exercise, trauma, or indigestion, they can cause problems once more, highlighting the importance of maintaining overall health and avoiding aggravating factors to ensure proper healing. तत्र, त्वक्प्रनष्टे स्निग्धस्विन्नायां मृन्माषयवगोधूमगोमयमृदितायां त्वचि यत्र संरम्भो वेदना वा भवति तत्र शल्यं विजानीयात्, स्त्यानघृतमृच्चन्दनकल्कैर्वा प्रदिग्धायां शल्योष्मणाऽऽशु विसरति घृतमुपशुष्यति चालेपो यत्र तत्र शल्यं विजानीयात्; मांसप्रनष्टे स्नेहस्वेदादिभिः क्रियाविशेषैरविरुद्धैरातुरमुपपादयेत्, कर्शितस्य तु शिथिलीभूतमनवबद्धं क्षुभ्यमाणं यत्र संरम्भं वेदनां वा जनयति तत्र शल्यं विजानीयात्; कोष्ठास्थिसन्धिपेशीविवरेष्ववस्थितमेवमेव परीक्षेत; सिराधमनीस्रोतःस्नायुप्रनष्टे खण्डचक्रसंयुक्ते याने व्याधितमारोप्याशु विषमेऽध्वनि यायात् यत्र संरम्भो वेदना वा भवति तत्र शल्यं विजानीयात्; अस्थिप्रनष्टे स्नेहस्वेदोपपन्नान्यस्थीनि बन्धनपीडनाभ्यां भृशमुपाचरेत्, यत्र संरम्भो वेदना भवति तत्र शल्यं विजानीयात्; सन्धिप्रनष्टे स्नेहस्वेदोपपन्नान् सन्धीन् प्रसरणाकुञ्चनबन्धनपीडनैः भृशमुपाचरेत्, यत्र संरम्भो वेदना वा भवति तत्र शल्यं विजानीयात्, सन्धिप्रनष्टे स्नेहस्वेदोपपन्नान् सन्धीन् प्रसरणाकुञ्चनबन्धनपीडनैर्भृशमुपाचरेत्; यत्र संरम्भो वेदना वा भवति तत्र शल्यं विजानीयात्, मर्मप्रनष्टे त्वनन्यभावान्मर्मणामुक्तं परीक्षणं भवति ||१२|| "Therefore, for foreign objects in the skin, after oil application and sweating, if there is irritation or pain in the area where mud, mash, barley, wheat, or cow dung has been applied, it indicates the presence of a foreign object. If the ointment of stagnant ghee, earth, and sandalwood paste dries quickly due to the heat of the foreign object, it indicates its presence. For foreign objects in the muscle, perform treatments involving oil and sweat and observe the patient. In a weakened patient, if the foreign object remains loose and causes irritation or pain, it indicates the presence of a foreign object. Check similarly for foreign objects lodged in the abdomen, bones, joints, and muscle spaces. For foreign objects in the veins, arteries, channels, or ligaments, place the patient in a cart with broken wheels and travel on a rough path. If irritation or pain occurs, it indicates the presence of a foreign object. For foreign objects in the bones, treat with oil and sweat, and apply bandages and pressure. If irritation or pain occurs, it indicates the presence of a foreign object. For foreign objects in the joints, treat with oil and sweat, and apply extension, flexion, bandaging, and pressure. If irritation or pain occurs, it indicates the presence of a foreign object. For foreign objects in vital organs, the examination method described earlier should be applied." This Shloka details the procedures for diagnosing foreign objects (Śalya) in various parts of the body, such as the skin, muscles, abdomen, bones, veins, arteries, channels, ligaments, joints, and vital organs. It highlights the importance of observing specific symptoms, such as irritation, pain, and changes in the application of treatments, to accurately identify the presence of foreign objects and ensure proper medical intervention. सामान्यलक्षमपि च हस्तिस्कन्धाश्वपृष्ठपर्वतद्रुमारोहणधनुर्व्यायामद्रुतयाननियुद्धाध्वगमनलङ्घनप्लवनप्रतरण- व्यायामैर्जृम्भोद्गारकासक्षवथुष्ठीवनहसनप्राणायामैर्वातमूत्रपुरीषशुक्रोत्सर्गैर्वा यत्र संरम्भो वेदना वा भवति तत्र शल्यं विजानीयात् ||१३|| "Even during ordinary activities like climbing onto an elephant's back, riding a horse, ascending mountains and trees, practicing archery, fast travel, wrestling, walking, running, jumping, swimming, stretching exercises, yawning, belching, coughing, sneezing, spitting, laughing, and breathing exercises, or during the discharge of wind, urine, feces, or semen, if there is irritation or pain, it indicates the presence of a foreign object." This Shloka highlights that common physical activities, such as riding animals, climbing, practicing archery, traveling, engaging in physical exercises, and even everyday actions like yawning or sneezing, can reveal the presence of a foreign object if they cause irritation or pain. It emphasizes the importance of observing these symptoms during various activities to detect and address any foreign objects within the body. भवन्ति चात्र- यस्मिंस्तोदादयो देशे सुप्तता गुरुताऽपि च | घट्टते बहुशो यत्र शूयते रुज्यतेऽपि च ||१४|| आतुरश्चापि यं देशमभीक्ष्णं परिरक्षति | संवाह्यमानो बहुशस्तत्र शल्यं विनिर्दिशेत् ||१५|| "The place where there are symptoms like piercing pain, numbness, heaviness, frequent irritation, swelling, or pain, and the patient continuously protects that area and frequently requests massages, one should identify the presence of a foreign object (Śalya) there." This Shloka outlines the symptoms and indicators of a foreign object (Śalya) in the body, such as piercing pain, numbness, heaviness, irritation, swelling, and pain in a specific area. It also highlights the behavior of the patient, who will often protect that area and seek frequent massages, pointing to the likely presence of a foreign object that needs medical attention. अल्पाबाधमशूनं च नीरुजं निरुपद्रवम् | प्रसन्नं मृदुपर्यन्तं निराघट्टमनुन्नतम् ||१६|| एषण्या सर्वतो दृष्ट्वा यथामार्गं चिकित्सकः | प्रसाराकुञ्चनान्नूनं निःशल्यमिति निर्दिशेत् ||१७|| "If the area shows minimal distress, no swelling, no pain, no complications, appears healthy, soft at the edges, unaffected by rubbing, and not elevated, then, after thoroughly examining with a probe and observing the normal function of extension and flexion, the physician should declare it as free from a foreign object." This Shloka describes the characteristics of a wound free from foreign objects. It should show minimal distress, no swelling, pain, or complications, and appear healthy with soft edges. The area should not be affected by rubbing or elevated. After a thorough examination using a probe and observing normal movement, the physician can confidently declare the wound as free from any foreign objects, ensuring proper healing and recovery. अस्थ्यात्मकं भज्यते तु शल्यमन्तश्च शीर्यते | प्रायो निर्भुज्यते शार्ङ्गमायसं चेति निश्चयः ||१८|| "Foreign objects made of bone are likely to break and disintegrate inside; similarly, arrows made of bone and iron generally do not break." This Shloka explains that foreign objects made of bone are prone to breaking and disintegrating within the body. In contrast, arrows made of bone and iron are generally robust and do not break easily, indicating the need for careful management and removal of these different types of foreign objects in medical practice. वार्क्षवैणवतार्णानि निर्ह्रियन्ते तु नो यदि | पचन्ति रक्तं मांसं च क्षिप्रमेतानि देहिनाम् ||१९|| "If foreign objects made of wood, bamboo, or reed are not removed, they quickly damage the blood and flesh of the body." This Shloka highlights the urgency of removing foreign objects made of materials like wood, bamboo, and reed. If these objects are not promptly extracted, they can quickly cause significant harm to the blood and flesh, emphasizing the importance of timely medical intervention to prevent further complications. कानकं राजतं ताम्रं रैतिकं त्रपु सीसकम् | चिरस्थानाद्विलीयन्ते पित्ततेजःप्रतापनात् ||२०|| "Gold, silver, copper, brass, tin, and lead, when remaining in the body for a long time, dissolve due to the heating effect of bile and heat." This Shloka emphasizes that foreign objects made of metals like gold, silver, copper, brass, tin, and lead, if left in the body for an extended period, tend to dissolve due to the body's bile and heat. It highlights the importance of timely removal of such foreign objects to prevent their dissolution and subsequent harm to the body. स्वभावशीता मृदवो ये चान्येऽपीदृशा मताः | द्रवीभूताः शरीरेऽस्मिन्नेकत्वं यान्ति धातुभिः ||२१|| "Naturally cold and soft objects, as well as others considered similar, when liquefied in the body, become one with the bodily tissues." This Shloka describes that foreign objects which are naturally cold and soft, along with similar objects, tend to liquefy within the body and integrate with the bodily tissues. This highlights the body's ability to assimilate certain types of foreign objects over time, underscoring the complexity of managing such cases in medical practice. विषाणदन्तकेशास्थिवेणुदारुपलानि तु | शल्यानि न विशीर्यन्ते शरीरे मृन्मयानि च ||२२|| "Foreign objects made of horn, teeth, hair, bone, bamboo, wood, and clay do not disintegrate in the body." This Shloka emphasizes that foreign objects composed of materials like horn, teeth, hair, bone, bamboo, wood, and clay remain intact and do not break down within the body. It highlights the durability of these materials, which requires careful attention and appropriate medical intervention to manage and remove them effectively. द्विविधं पञ्चगतिमत्त्वगादिव्रणवस्तुषु | यो वेत्ति विष्टितं शल्यं स राज्ञः कर्तुमर्हति ||२३|| "He who knows the two types of foreign objects (Śalya) and their five locations within the skin and other tissues is fit to be appointed as the king's physician." This Shloka emphasizes the importance of a physician's knowledge in recognizing the two types of foreign objects and understanding their five specific locations within the body, such as the skin and other tissues. It highlights that a physician with such expertise is deemed capable and worthy of being appointed as the king's physician, underscoring the value of specialized medical knowledge in ancient times. इति सुश्रुतसंहितायां सूत्रस्थाने प्रनष्टशल्यविज्ञानीयो नाम षड्विंशतितमोऽध्यायः ||२६|| "Thus ends the twenty-sixth chapter named 'Recognition of Lost Foreign Bodies' in the Sutrasthana of the Sushruta Samhita." This concluding Shloka signifies the end of the twenty-sixth chapter in the Sutrasthana section of the Sushruta Samhita, which is dedicated to the recognition and management of lost foreign bodies. It highlights the comprehensive nature of ancient medical knowledge and practices as compiled in this classic text. Previous Next

Discover the 20 types of sharp surgical instruments (Shastras) and 20 accessory instruments in Sushruta Samhita. Learn their design, usage, maintenance, and the art of holding instruments for precise surgical operations. शस्त्रावचारणीयाध्यायः अथातः शस्त्रावचारणीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on the application of surgical instruments." "Thus said the venerable Dhanvantari." This introduction sets the stage for discussing the application and use of surgical instruments , following the teachings of the revered Dhanvantari. विंशतिः शस्त्राणि, तद्यथा- मण्डलाग्रकरपत्रवृद्धिपत्रनखशस्त्रमुद्रिकोत्पलपत्रकार्धधारसूचीकुशपत्राटीमुख- शरारिमुखान्तर्मुखत्रिकूर्चककुठारिकाव्रीहिमुखारावेतसपत्रकबडिशदन्तशङ्क्वेषण्य इति ||३|| "There are twenty types of surgical instruments: Mandalagra, Karapatra, Vriddhipatra, Nakhasastra, Mudrika, Utpalapatra, Arddhadhara, Suchi, Kushapatra, Ati-Mukha, Sharari-Mukha, Antarmukha, Trikurchaka, Kutharika, Vrihimukha, Arā, Vetasa-Patraka, Badisha, Danta-Shanku, and Eshani." This shloka enumerates the twenty types of surgical instruments used in ancient surgery, listing their specific names, each with unique functions and applications in medical procedures. तत्र मण्डलाग्रकरपत्रे स्यातां छेदने लेखने च, वृद्धिपत्रनखशस्त्रमुद्रिकोत्पलपत्रकार्धधाराणि छेदने भेदने च, सूचीकुशपत्राटी(टा)मुखशरारिमुखान्तर्मुखत्रिकूर्चकानि विस्रावणे, कुठारिकाव्रीहिमुखारावेतसपत्रकाणि व्यधने सूची च, बडिशं दन्तशङ्कुश्चाहरणे, एषण्येषणे आनुलोम्ये च, सूच्यः सीवने; इत्यष्टविधे कर्मण्युपयोगः शस्त्राणां व्याख्यातः ||४|| "Among them, Mandalagra and Karapatra are used for cutting and excising. Vriddhipatra, Nakhasastra, Mudrika, Utpalapatra, Arddhadhara are used for cutting and opening. Suchi, Kushapatra, Ati-Mukha, Sharari-Mukha, Antarmukha, Trikurchaka are used for bloodletting. Kutharika, Vrihimukha, Arā, Vetasa-Patraka are used for puncturing and so is the needle. Badisha and Danta-Shanku are used for extraction. Eshani is used for probing and directional guidance. The needle is used for suturing. Thus, the eight types of actions and uses of the instruments have been described." This shloka categorizes and describes the various uses of the surgical instruments, emphasizing their specific functions in different types of surgical procedures such as cutting, opening, bloodletting, puncturing, extraction, probing, and suturing. तेषामथ यथायोगं ग्रहणसमासोपायः कर्मसु वक्ष्यते- तत्र वृद्धिपत्रं वृन्तफलसाधारणे भागे गृह्णीयात्, भेदनान्येवं सर्वाणि, वृद्धिपत्रं मण्डलाग्रं च किञ्चिदुत्तानेन पाणिना लेखने बहुशोऽवचार्यं, वृन्ताग्रे विस्रावणानि, विशेषेण तु बालवृद्धसुकुमारभीरुनारीणां राज्ञां राजमा(पु)त्राणां च त्रिकूर्चकेन विस्रावयेत्, तलप्रच्छादितवृन्तमङ्गुष्ठप्रदेशिनीभ्यां व्रीहिमुखं, कुठारिकां वामहस्तन्यस्तामितरहस्तमध्यमाङ्गुल्याऽङ्गुष्ठविष्टब्धयाऽभिहन्यात् , आराकरपत्रैषण्यो मूले, शेषाणि तु यथायोगं गृह्णीयात् ||५|| "The method of holding and using the instruments will now be described. The Vriddhipatra should be held at the base of the stalk. All cutting instruments should be held similarly. The Vriddhipatra and Mandalagra should be used with the hand slightly raised for excisions. Bloodletting instruments should be held at the end of the stalk. For children, elderly, delicate individuals, fearful persons, queens, and royal offspring, the Trikurchaka should be used for bloodletting. The Vrihimukha should be held with the thumb and index finger covering the blade. The Kutharika should be held in the left hand, supported by the middle finger and thumb of the right hand. The Arā, Karapatra, and Eshani should be held at their base. All other instruments should be held as appropriate for their use." This shloka provides detailed instructions on how to hold and use various surgical instruments, emphasizing the importance of proper technique and adjustments for different patient groups to ensure effective and safe surgical procedures. तेषां नामभिरेवाकृतयः प्रायेण व्याख्याताः ||६|| "Their forms are mostly described by their names." This shloka indicates that the shapes and forms of the surgical instruments are generally indicated by their names, making it easier to understand their design and purpose. तत्र नखशस्त्रैषण्यावष्टाङ्गुले , सूच्यो वक्ष्यन्ते, (प्रदेशिन्यग्रपर्वप्रदेशप्रमाणा मुद्रिका, दशाङ्गुला शरारिमुखी सा च (या सा) कर्तरीति कथ्यते) | शेषाणि तु षडङ्गुलानि ||७|| "Among them, the Nakhasastra and Eshani are eight finger-widths long. The sizes of the needles will be described later (Mudrika is the size of the first phalanx of the index finger; the Sharari-Mukha is ten finger-widths long and is also known as Kartari). The remaining instruments are six finger-widths long." This shloka provides the specific lengths of certain surgical instruments, emphasizing that the Nakhasastra and Eshani are eight finger-widths long, while the needles' sizes will be described later. It also mentions that the remaining instruments are generally six finger-widths in length. तानि सुग्रहाणि, सुलोहानि, सुधाराणि, सुरूपाणि, सुसमाहितमुखाग्राणि, अकरालानि, चेति शस्त्रसम्पत् ||८|| "These instruments should be easy to handle, made of good quality metal, well-sharpened, well-formed, with appropriately shaped tips, and not frightening in appearance. Such are the qualities of good surgical instruments." This shloka describes the desirable qualities of surgical instruments, emphasizing that they should be easy to handle, made of high-quality metal, well-sharpened, well-formed, have appropriately shaped tips, and should not appear frightening. These attributes ensure the effectiveness and safety of the instruments in surgical procedures. तत्र वक्रं, कुण्ठं, खण्डं, खरधारम्, अतिस्थूलम्, अत्यल्पम्, अतिदीर्घम्, अतिह्रस्वम्, इत्यष्टौ शस्त्रदोषाः | अतो विपरीतगुणमाददीत, अन्यत्र करपत्रात्; तद्धि खरधारमस्थिच्छेदनार्थम् ||९|| "There are eight defects of surgical instruments: crooked, blunt, broken, excessively sharp, too thick, too small, too long, and too short. Instruments with opposite qualities to these defects should be chosen, except for the Karapatra, which should be sharp for cutting bones." This shloka lists the eight defects of surgical instruments, emphasizing the importance of choosing instruments that possess the opposite qualities to avoid these defects. However, it notes that the Karapatra should have a sharp edge specifically for cutting bones. तत्र धारा भेदनानां मासूरी, लेखनानामर्धमासूरी, व्यधनानां विस्रावणानां च कैशिकी, छेदनानामर्धकैशिकीति ||१०|| "There, the edge for piercing should be like a lentil, for excising it should be half a lentil, for puncturing and bloodletting it should be like a hair, and for cutting it should be half a hair." This shloka provides guidelines on the specific shapes and sharpness of the edges of surgical instruments for different procedures, such as piercing, excising, puncturing, bloodletting, and cutting, emphasizing the precision required for each type of surgical action. बडिशं दन्तशङ्कुश्चानताग्रे | तीक्ष्णकण्टकप्रथमयवपत्रमुख्येषणी (गण्डूपदाकारमुखी च) ||११|| "The Badisha and Danta-Shanku have curved tips. The Eshani, primarily used for probing, should have sharp thorns or arrowhead-shaped tips (also shaped like the head of an earthworm)." This shloka describes the specific shapes and tips of certain surgical instruments, emphasizing the curved tips for the Badisha and Danta-Shanku, and the sharp thorn or arrowhead-shaped tips for the Eshani, which is used for probing. तेषां पायना त्रिविधा क्षारोदकतैलेषु | तत्र क्षारपायितं शरशल्यास्थिच्छेदनेषु, उदकपायितं मांसच्छेदनभेदनपाटनेषु, तैलपायितं सिराव्यधनस्नायुच्छेदनेषु ||१२|| "Their sterilization involves three types: using alkali, water, and oil. Instruments sterilized with alkali are used for cutting arrows, extracting foreign bodies, and cutting bones. Instruments sterilized with water are used for cutting, excising, and splitting flesh. Instruments sterilized with oil are used for venesection and cutting ligaments." This shloka describes the three methods of sterilizing surgical instruments, emphasizing the specific uses for instruments sterilized with alkali, water, and oil, corresponding to different surgical procedures such as cutting, extracting foreign bodies, and venesection. तेषां निशानार्थं श्लक्ष्णशिला माषवर्णा; धारासंस्थापनार्थं शाल्मलीफलकमिति ||१३|| "For sharpening them, a smooth stone of the color of lentils is used; for fixing the edges, a wooden board of Salmali wood is used." This shloka describes the tools and materials used for maintaining the sharpness and effectiveness of surgical instruments. It emphasizes the use of a smooth stone for sharpening and a Salmali wood board for fixing the edges. भवति चात्र- यदा सुनिशितं शस्त्रं रोमच्छेदि सुसंस्थितम् | सुगृहीतं प्रमाणेन तदा कर्मसु योजयेत् ||१४|| "Here, when the well-sharpened instrument can cut a hair and is well-balanced and properly handled, it should then be used in surgical procedures." This shloka emphasizes the importance of ensuring that surgical instruments are well-sharpened, balanced, and properly handled before being used in any surgical procedures. It highlights the need for precision and skill in the preparation and use of surgical tools. अनुशस्त्राणि तु त्वक्सारस्फटिककाचकुरुविन्दजलौकोग्निक्षारनखगोजीशेफालिकाशाकपत्रकरीरबालाङ्गुलय इति ||१५|| "The auxiliary instruments are: leather, crystal, glass, corundum, leeches, fire, alkali, nails, goat's horn, the leaf of the Shephali plant, vegetable leaves, Kari root, and the young shoots of the Balangula tree." This shloka lists various auxiliary instruments used in surgical procedures, highlighting the diverse materials and natural elements that complement the primary surgical instruments. शिशूनां शस्त्रभीरूणां शस्त्राभावे च योजयेत् | त्वक्सारादिचतुर्वर्गं छेद्ये भेद्ये च बुद्धिमान् ||१६|| आहार्यच्छेद्यभेद्येषु नखं शक्येषु योजयेत् | विधिः प्रवक्ष्यते पश्चात् क्षारवह्निजलौकसाम् ||१७|| ये स्युर्मुखगता रोगा नेत्रवर्त्मगताश्च ये | गोजीशेफालिकाशाकपत्रैर्विस्रावयेत्तु तान् ||१८|| एष्येष्वेषण्यलाभे तु बालाङ्गुल्यङ्कुरा हिताः |१९| "For children, those who are afraid of surgical instruments, and in the absence of surgical instruments, a wise practitioner should use the four types of auxiliary instruments: leather, crystal, glass, and corundum, for cutting and incising. For external cutting and incising, nails can be used where possible. The methods for using alkali, fire, and leeches will be described next. Diseases that affect the mouth and those that affect the eyelids should be treated by letting blood using the leaves of Shephali, and other herbs. In the absence of probing instruments, the young shoots of the Balangula tree are beneficial for probing." These combined shlokas provide guidelines for alternative instruments and methods that can be used in the absence of traditional surgical tools or for treating specific patient groups such as children or those afraid of surgical instruments. The importance of using natural and auxiliary instruments in certain situations is highlighted to ensure safe and effective treatment. शस्त्राण्येतानि मतिमान् शुद्धशैक्यायसानि तु | कारयेत् करणप्राप्तं कर्मारं कर्मकोविदम् ||१९|| "A wise practitioner should ensure that these instruments are made of pure, well- forged iron and steel, crafted by a skilled and knowledgeable blacksmith." This shloka emphasizes the importance of using high-quality materials such as pure iron and steel for surgical instruments, and it highlights the need for these instruments to be crafted by a skilled and knowledgeable blacksmith to ensure their effectiveness and safety in surgical procedures. प्रयोगज्ञस्य वैद्यस्य सिद्धिर्भवति नित्यशः | तस्मात् परिचयं कुर्याच्छस्त्राणां ग्रहणे सदा ||२०|| "A physician skilled in the use of instruments always attains success. Therefore, one should always become acquainted with the handling of surgical instruments." This shloka emphasizes the importance of a physician being skilled in using surgical instruments. It highlights that success in surgical procedures comes from a thorough understanding and familiarity with handling these tools. इति सुश्रुतसंहितायां सूत्रस्थाने शस्त्रावचारणीयो नामाष्टमोऽध्यायः ||८|| "Thus ends the eighth chapter named 'Shastravacharaniya' in the Sutra Sthana section of the Sushruta Samhita." This verse signifies the conclusion of the eighth chapter called 'Shastravacharaniya' in the Sutra Sthana section of the Sushruta Samhita, which discusses the application and use of surgical instruments. Previous Next