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Comprehensive study of six tastes (Shad Rasa): sweet, sour, salty, pungent, bitter, astringent. Learn their properties, actions on doshas, post-digestive effects, and therapeutic applications. रसविशेषविज्ञानीयाध्यायः अथातो रसविशेषविज्ञानीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall explain the chapter on Rasa Vishesha Vijnaniya (Understanding Specific Tastes)." "As spoken by the revered Lord Dhanvantari." This marks the beginning of a new chapter that delves into the specific properties and classifications of various tastes, providing deeper insights into their unique characteristics and effects on the body as guided by the esteemed deity of Ayurveda, Lord Dhanvantari. आकाशपवनदहनतोयभूमिषु यथासङ्ख्यमेकोत्तरपरिवृद्धाः शब्दस्पर्शरूपरसगन्धाः, तस्मादाप्यो रसः | परस्परसंसर्गात् परस्परानुग्रहात् परस्परानुप्रवेशाच्च सर्वेषु सर्वेषां सान्निध्यमस्ति, उत्कर्षापकर्षात्तु ग्रहणम् | स खल्वाप्यो रसः शेषभूतसंसर्गाद्विदग्धः षोढा विभज्यते; तद्यथा- मधुरोऽम्लो लवणः कटुकस्तिक्तः कषाय इति | ते च भूयः परस्परसंसर्गात्त्रिषष्टिधा भिद्यन्ते | तत्र, भूम्यम्बुगुणबाहुल्यान्मधुरः, भूम्यग्निगुणबाहुल्यादम्लः, तोयाग्निगुणबाहुल्याल्लवणः , वाय्वग्निगुणबाहुल्यात् कटुकः, वाय्वाकाशगुणबाहुल्यात्तिक्तः, पृथिव्यनिलगुणबाहुल्यात् कषाय इति ||३|| "In ether, air, fire, water, and earth, respectively, sound, touch, form, taste, and smell increase progressively. Therefore, Rasa (taste) is predominantly watery. Due to mutual combination, support, and interpenetration, all elements exist in each other to some extent, but their predominant quality is determined by their degree of excellence. This watery taste, combined with other elements, becomes differentiated into six tastes: sweet, sour, salty, pungent, bitter, and astringent. These tastes further differentiate into sixty-three combinations. Among them, sweet is predominantly earthy and watery; sour is predominantly earthy and fiery; salty is predominantly watery and fiery; pungent is predominantly airy and fiery; bitter is predominantly airy and etheric; and astringent is predominantly earthy and airy." This Shloka explains the formation and classification of tastes based on the combination of elements and their predominant qualities. It highlights how each taste is a result of specific elemental combinations and their interactions. तत्र, मधुराम्ललवणा वातघ्नाः, मधुरतिक्तकषायाः पित्तघ्नाः, कटुतिक्तकषायाः श्लेष्मघ्नाः ||४|| "In this context, sweet, sour, and salty tastes pacify Vata; sweet, bitter, and astringent tastes pacify Pitta; and pungent, bitter, and astringent tastes pacify Kapha." This Shloka explains the relationship between different tastes and the doshas they pacify, highlighting which tastes are effective in balancing Vata, Pitta, and Kapha. तत्र वायोरात्मैवात्मा, पित्तमाग्नेयं, श्लेष्मा सौम्य इति ||५|| "In this context, Vata is self-originating, Pitta is fiery, and Kapha is watery." This Shloka explains the inherent nature of the three doshas: Vata is self-originating, Pitta has a fiery nature, and Kapha possesses watery qualities. त एते रसाः स्वयोनिवर्धना, अन्ययोनिप्रशमनाश्च ||६|| "These tastes increase their own nature and pacify the nature of others." This Shloka explains that each taste enhances its own inherent qualities while also having the ability to pacify the qualities of other tastes. केचिदाहुः- अग्नीषोमीयत्वाज्जगतो रसा द्विविधाः- सौम्या आग्नेयाश्च | मधुरतिक्तकषायाः सौम्याः; कट्वम्ललवणा आग्नेयाः | तत्र मधुराम्ललवणाः स्निग्धा गुरवश्च, कटुतिक्तकषाया रूक्षा लघवश्च; सौम्याः शीताः, आग्नेया उष्णाः ||७|| "Some say that, due to the combination of Agni (fire) and Soma (moon), tastes are of two types: Somya (cooling) and Agneya (heating). Sweet, bitter, and astringent tastes are Somya; pungent, sour, and salty tastes are Agneya. Among these, sweet, sour, and salty are unctuous and heavy; pungent, bitter, and astringent are dry and light; Somya tastes are cool, and Agneya tastes are hot." This Shloka explains the classification of tastes based on their inherent nature, dividing them into cooling and heating categories, and further detailing their specific qualities and effects. तत्र शैत्यरौक्ष्यलाघववैशद्यवैष्टम्भ्यगुणलक्षणो वायुः, तस्य समानयोनिः कषायो रसः; सोऽस्य शैत्याच्छैत्यं वर्धयति, रौक्ष्याद्रौक्ष्यं, लाघवाल्लाघवं, वैशद्याद्वैशद्यं, वैष्टम्भ्याद्वैष्टम्भ्यमिति; (१) |८| "In this context, Vata is characterized by qualities such as coldness, roughness, lightness, clarity, and stability. Its corresponding taste is astringent; therefore, the astringent taste enhances coldness due to its cold nature, roughness due to its rough nature, lightness due to its light nature, clarity due to its clear nature, and stability due to its stable nature." This Shloka explains how the qualities of Vata and the astringent taste are interrelated, with the astringent taste enhancing the inherent qualities of Vata. औष्ण्यतैक्ष्ण्यरौक्ष्यलाघववैशद्यगुणलक्षणं पित्तं, तस्य समानयोनिः कटुको रसः; सोऽस्य औष्ण्यादौष्ण्यं वर्धयति, तैक्ष्ण्यात्तैक्ष्ण्यं, रौक्ष्याद्रौक्ष्यं, लाघवाल्लाघवं, वैशद्याद्वैशद्यमिति(२) |८| "Pitta is characterized by qualities such as heat, sharpness, roughness, lightness, and clarity. Its corresponding taste is pungent. Therefore, the pungent taste enhances heat due to its hot nature, sharpness due to its sharp nature, roughness due to its rough nature, lightness due to its light nature, and clarity due to its clear nature." This Shloka explains how the qualities of Pitta and the pungent taste are interrelated, with the pungent taste enhancing the inherent qualities of Pitta. माधुर्यस्नेहगौरवशैत्यपैच्छिल्यगुणलक्षणः श्लेष्मा; तस्य समानयोनिर्मधुरो रसः, सोऽस्य माधुर्यान्माधुर्यं वर्धयति, स्नेहात् स्नेहं, गौरवाद्गौरवं, शैत्याच्छैत्यं, पैच्छिल्यात्पैच्छिल्यमिति (३) ||८|| तस्य पुनरन्ययोनिः कटुको रसः; स श्लेष्मणः प्रत्यनीकत्वात् कटुकत्वान्माधुर्यमभिभवति, रौक्ष्यात् स्नेहं, लाघवाद्गौरवम्, औष्ण्याच्छैत्यं, वैशद्यात् पैच्छिल्यमिति | तदेतन्निदर्शनमात्रमुक्तं भवति (४) ||८|| "Kapha is characterized by sweetness, unctuousness, heaviness, coldness, and sliminess. Its corresponding taste is sweet; therefore, the sweet taste enhances sweetness due to its sweet nature, unctuousness due to its unctuous nature, heaviness due to its heavy nature, coldness due to its cold nature, and sliminess due to its slimy nature. Its opposing taste is pungent; the pungent taste counteracts Kapha by diminishing sweetness due to its pungent nature, dryness counteracts unctuousness, lightness counteracts heaviness, heat counteracts coldness, and clarity counteracts sliminess. This is given as an example." This Shloka explains how the qualities of Kapha and the sweet taste are interrelated, with the sweet taste enhancing the inherent qualities of Kapha, while the pungent taste counteracts them. रसलक्षणमत ऊर्ध्वं वक्ष्यामः- तत्र, यः परितोषमुत्पादयति प्रह्लादयति तर्पयति जीवयति मुखोपलेपं जनयति श्लेष्माणं चाभिवर्धयति स मधुरः; यो दन्तहर्षमुत्पादयति मुखास्रावं जनयति श्रद्धां चोत्पादयति सोऽम्लः; यो भक्तरुचिमुत्पादयति कफप्रसेकं जनयति मार्दवं चापादयति स लवणः; यो जिह्वाग्रं बाधते उद्वेगं जनयति शिरो गृह्णीते नासिकां स्रावयति स कटुकः; यो गले चोषमुत्पादयति मुखवैशद्यं जनयति भक्तरुचिं चापादयति हर्षं च स तिक्तः; यो वक्त्रं परिशोषयति जिह्वां स्तम्भयति कण्ठं बध्नाति हृदयं कर्षति पीडयति च स कषाय इति ||९|| "Next, we shall describe the characteristics of tastes: Sweet (Madhura): It produces satisfaction, delight, nourishment, and vitality, creates a coating in the mouth, and increases Kapha. Sour (Amla): It stimulates the teeth, causes salivation, and generates interest. Salty (Lavana): It enhances the taste of food, induces salivation, and promotes softness. Pungent (Katuka): It irritates the tip of the tongue, causes agitation, and affects the head and nasal passages. Bitter (Tikta): It creates a sense of dryness in the throat, clarity in the mouth, enhances appetite, and generates interest. Astringent (Kashaya): It dries the mouth, stiffens the tongue, constricts the throat, and causes heaviness in the heart." This Shloka provides a detailed description of the characteristics and effects of various tastes on the body and mind. रसगुणानत ऊर्ध्वं वक्ष्यामः- तत्र, मधुरो रसो रसरक्तमांसमेदोऽस्थिमज्जौजःशुक्रस्तन्यवर्धनश्चक्षुष्यः केश्यो वर्ण्यो बलकृत्सन्धानः शोणितरसप्रसादनो बालवृद्धक्षतक्षीणहितः षट्पदपिपीलिकानामिष्टतमस्तृष्णामूर्च्छादाहप्रशमनः षडिन्द्रियप्रसादनः कृमिकफकरश्चेति; स एवङ्गुणोऽप्येक एवात्यर्थमासेव्यमानः कासश्वासालसकवमथुवदनमाधुर्यस्वरोपघातकृमिगलगण्डानापादयति तथाऽर्बुदश्लीपदबस्तिगुदोपलेपाभिष्यन्दप्रभृतीञ्जनयति(१) |१०| "Next, we shall describe the qualities of tastes: Sweet (Madhura): It increases plasma, blood, muscle, fat, bone marrow, vitality, semen, and breast milk. It is beneficial for the eyes, hair, complexion, and strength. It consolidates and purifies the blood and plasma, is beneficial for children, the elderly, the injured, and the emaciated. It is highly preferred by insects like bees and ants, alleviates thirst, fainting, and burning sensations, soothes the six senses, and causes the formation of worms and Kapha. Despite these benefits, if used excessively, it can cause cough, dyspnea, laziness, vomiting, excessive sweetness in the mouth, voice impairment, worms, goiter, tumors, elephantiasis, bladder, and anal obstructions, and excessive discharge." This Shloka highlights the benefits and potential side effects of the sweet taste, emphasizing its role in nourishment and its impact on various bodily functions. अम्लो जरणः पाचनो दीपनः पवननिग्रहणोऽनुलोमनः कोष्ठविदाही बहिःशीतः क्लेदनः प्रायशो ह्यद्यश्चेति; स एवङ्गुणोऽप्येक एवात्यर्थमुपसेव्यमानो दन्तहर्षनयनसम्मीलनरोमसंवेजनकफविलयनशरीरशैथिल्यान्यापादयति, तथा क्षताभिहतदग्धदष्टभग्नरुग्णशूनप्रच्युतावमूत्रितविसर्पितच्छिन्नभिन्नविद्धोत्पिष्टादीनि पाचयत्याग्नेयस्वभावात् परिदहति कण्ठमुरो हृदयं चेति(२) |१०| "Sour (Amla): It aids in digestion, increases appetite, stimulates the digestive fire, controls wind, promotes downward movement, is mildly cooling externally, and typically causes moistening. Despite these benefits, when consumed excessively, it can cause teeth sensitivity, closing of the eyes, hair standing on end, liquefaction of Kapha, and looseness of the body. It also has a tendency to cook wounds, burns, bites, fractures, abscesses, dislocated and ulcerated parts, boils, and fissures due to its fiery nature, causing burning in the throat, chest, and heart." This Shloka outlines the benefits and potential side effects of the sour taste, emphasizing its role in digestion and its impact on various bodily functions. लवणः संशोधनः पाचनो विश्लेषणः क्लेदनः शैथिल्यकृदुष्णः सर्वरसप्रत्यनीको मार्गविशोधनः सर्वशरीरावयवमार्दवकरश्चेति; स एवङ्गुणोऽप्येक एवात्यर्थमासेव्यमानो गात्रकण्डूकोठशोफवैवर्ण्यपुंस्त्वोपघातेन्द्रियोपतापमुखाक्षिपाकरक्तपित्तवातशोणिताम्लीकाप्रभृतीनापादयति(३) |१०| "Salty (Lavana): It purifies, aids in digestion, disintegrates, moistens, and creates looseness. It is hot, antagonistic to all other tastes, clears pathways, and softens all body parts. Despite these benefits, when consumed excessively, it can cause itching, urticaria, swelling, discoloration, impotence, sensory disturbances, mouth diseases, eye diseases, disorders of the blood and Vata, and various other conditions." This Shloka outlines the benefits and potential side effects of the salty taste, emphasizing its role in purification and its impact on various bodily functions. कटुको दीपनः पाचनो रोचनः शोधनः स्थौल्यालस्यकफकृमिविषकुष्ठकण्डूप्रशमनः सन्धिबन्धविच्छेदनोऽवसादनः स्तन्यशुक्रमेदसामुपहन्ता चेति; स एवङ्गुणोऽप्येक एवात्यर्थमुपसेव्यमानो भ्रममदगलताल्वोष्ठशोषदाहसन्तापबलविघातकम्पतोदभेदकृत् करचरणपार्श्वपृष्ठप्रभृतिषु च वातशूलानापादयति(४) |१०| "Pungent (Katuka): It stimulates the digestive fire, aids in digestion, improves taste, purifies, reduces obesity, laziness, Kapha, worms, poison, skin diseases, and itching, separates joint adhesion, causes emaciation, and reduces breast milk, semen, and fat. Despite these benefits, when consumed excessively, it can cause dizziness, intoxication, dryness of the throat, palate, and lips, burning sensation, fever, weakness, tremors, pricking pain, and swelling in the hands, feet, sides, and back." This Shloka outlines the benefits and potential side effects of the pungent taste, emphasizing its role in stimulation and purification, while also noting the adverse effects when used excessively. तिक्तश्छेदनो रोचनो दीपनः शोधनः कण्डूकोठतृष्णामूर्च्छाज्वरप्रशमनः स्तन्यशोधनो विण्मूत्रक्लेदमेदोवसापूयोपशोषणश्चेति; स एवङ्गुणोऽप्येक एवात्यर्थमुपसेव्यमानो गात्रमन्यास्तम्भाक्षेपकार्दितशिरःशूलभ्रमतोदभेदच्छेदास्यवैरस्यान्यापादयति(५) |१०| "Bitter (Tikta): It cuts, enhances taste, stimulates the digestive fire, purifies, alleviates itching, urticaria, thirst, fainting, and fever, cleanses breast milk, and dries feces, urine, moisture, fat, and pus. Despite these benefits, when consumed excessively, it can cause stiffness in the body, neck cramps, convulsions, headache, dizziness, pricking pain, cuts, and dryness in the mouth." This Shloka outlines the benefits and potential side effects of the bitter taste, emphasizing its role in purification and its impact on various bodily functions. कषायः सङ्ग्राहको रोपणः स्तम्भनः शोधनो लेखनः शोषणः पीडनः क्लेदोपशोषणश्चेति; स एवङ्गुणोऽप्येक एवात्यर्थमुपसेव्यमानो हृत्पीडास्यशोषोदराध्मानवाक्यग्रहमन्यास्तम्भ- गात्रस्फुरणचुमुचुमायनाकुञ्चनाक्षेपणप्रभृतीञ्जनयति ||१०|| "Astringent (Kashaya): It is absorbent, promotes healing, causes stiffness, purifies, scrapes, dries, compresses, and absorbs moisture. Despite these benefits, when consumed excessively, it can cause heart pain, dryness of the mouth, abdominal bloating, speech impairment, stiffness in the body, muscle spasms, and other related issues." This Shloka outlines the benefits and potential side effects of the astringent taste, emphasizing its role in absorption and its impact on various bodily functions. अतः सर्वेषामेव द्रव्याण्युपदेक्ष्यामः | तद्यथा- काकोल्यादिः क्षीरघृतवसामज्जशालिषष्टिकयवगोधूममाषशृङ्गाटककसेरुकत्रपुसैर्वारुकर्कारुकालाबूकालिन्दकतक- गिलोड्यप्रियालपुष्करबीजकाश्मर्यमधूकद्राक्षाखर्जूरराजादनतालनालिकेरेक्षुविकारबलातिबलात्मगुप्ता- विदारीपयस्यागोक्षुरकक्षीरमोरटमधूलिकाकूष्माण्डप्रभृतीनि समासेन मधुरो वर्गः; दाडिमामलकमातुलुङ्गाम्रातककपित्थकरमर्दबदरकोलप्राचीनामलकतिन्तिडीककोशाम्रकभव्यपारावत- वेत्रफललकुचाम्लवेतसदन्तशठदधितक्रसुराशुक्तसौवीरकतुषोदकधान्याम्लप्रभृतीनि समासेनाम्लो वर्गः; सैन्धवसौवर्चलविडपाक्यरोमकसामुद्रकपक्त्रिमयवक्षारोषरप्रसूतसुवर्चिकाप्रभृतीनि समासेन लवणो वर्गः; पिप्पल्यादिः सुरसादिः शिग्रुमधुशिग्रुमूलकलशुनसुमुखशीतशिवकुष्ठदेवदारुहरेणुकावाल्गुजफल- चण्डागुग्गुलुमुस्तलाङ्गलकीशुकनासापीलुप्रभृतीनि सालसारादिश्च प्रायशः कटुको वर्गः; आरग्वधादिर्गुडूच्यादिर्मण्डूकपर्णीवेत्रकरीरहरिद्राद्वयेन्द्रयववरुणस्वादुकण्टकसप्तपर्णबृहतीद्वयशङ्खिनीद्रवन्ती- त्रिवृत्कृतवेधनकर्कोटककारवेल्लवार्ताककरीरकरवीरसुमनःशङ्खपुष्प्यपामार्गत्रायमाणाशोकरोहिणीवैजयन्ती- सुवर्चलापुनर्नवावृश्चिकालीज्योतिष्मतीप्रभृतीनि समासेन तिक्तो वर्गः; न्यग्रोधादिरम्बष्ठादिः प्रियङ्ग्वादी रोध्रादिस्त्रिफलाशल्लकीजम्ब्वाम्रबकुलतिन्दुकफलानि कतकशाकफलपाषाणभेदकवनस्पतिफलानि सालसारादिश्च प्रायशः कुरुवककोविदारकजीवन्तीचिल्लीपालङ्क्यासुनिषण्णकप्रभृतीनि वरकादयो मुद्गादयश्च समासेन कषायो वर्गः ||११|| "Therefore, we shall describe the different categories of substances: Sweet Category: Includes substances like Kakolyadi, milk, ghee, fat, marrow, Shali rice, Shastika rice, barley, wheat, black gram, Shringataka, Kaseruka, Trapusa, Sarivara, Karkaruka, Kalabu, Kalindaka, Kataka, Giloda, Priyala, Pushkarabija, Kashmarya, Madhuka, grapes, dates, Rajadana, Tala, Nalikera, Ikshuvikara, Balatibala, Atmagupta, Vidari, Payasya, Gokshura, Kshirakaksha, Morata, Madhulika, Kushmanda, and others. Sour Category: Includes substances like pomegranate, amalaki, matulunga, amrataka, kapittha, karamarda, badara, kola, prachina amalaki, tamarind, Koshambra, Bhavya, paravat, vetraphala, lakucha, amla, vetasa, and others. Also includes curds, buttermilk, sura, saktu, sauviraka, tuShodaka, dhanyamla, and others. Salty Category: Includes substances like rock salt, sauvarchala, vid salt, Romaka, Samudra salt, Paktrima, yavakshara, ushara, prasuta, suvarcika, and others. Pungent Category: Includes substances like pippalyadi, surasa, shigru, madhu shigru, mulaka, lashuna, sumukha, sheetashiva, kushtha, devadaru, harenu, vajra, laghuja, chandana, gugul, musta, langalika, kushukana, pippali, pilu, and others. Also includes suktaka, trayamana, priyangu, tagara, haridra, and others. Bitter Category: Includes substances like Aragvadhadi, guduchi, mandukaparni, vetra, kiratatikta, haridra, indrayava, varuna, swadukantaka, sapta parna, bruhati, shankhini, dravanti, trivrita, kritvedhana, karkotaka, karavellaka, vartaka, kiratatikta, karaveera, sumana, shankhapushpi, apamarga, trayanama, ashoka, rohinni, vaijayanti, suvarcala, punarnava, vrishchikali, jyotishmati, and others. Astringent Category: Includes substances like Nyagrodha, Amra, Priyangu, Rodhra, Trifala, Shaluka, Jambu, Amra, Bakula, tinduka, Kshira, kataka, patha, shakha, stones, sarasa, kuruvaka, kovidara, jeevanti, chilli, palanka, sunishannaka, and others." These categories list various substances according to their predominant tastes and qualities, providing insights into their classification and potential therapeutic uses तत्रैतेषां रसानां संयोगास्त्रिषष्टिर्भवन्ति | तद्यथा- पञ्चदश द्विकाः, विंशतिस्त्रिकाः, पञ्चदश चतुष्काः, षट् पञ्चकाः, एकशः षड्रसाः, एकः षट्क इति | तेषामन्यत्र प्रयोजनानि वक्ष्यामः ||१२|| "Among these tastes, there are sixty-three combinations. They are as follows: Fifteen pairs Twenty groups of three Fifteen groups of four Six groups of five One group of six tastes One complete group of six tastes. Their uses will be described elsewhere." This Shloka explains the various combinations of tastes and indicates that their specific uses will be detailed in another section. भवति चात्र- जग्धाः षडधिगच्छन्ति बलिनो वश्यतां रसाः | यथा प्रकुपिता दोषा वशं यान्ति बलीयसः ||१३|| "It is said here: The six tastes, when consumed by the strong, are brought under control; Just as aggravated doshas are subdued by the stronger." This Shloka emphasizes that individuals with strong constitutions can control the effects of the six tastes, just as the stronger forces within the body can subdue aggravated doshas. इति सुश्रुतसंहितायां सूत्रस्थाने रसविशेषविज्ञानीयो नाम द्विचत्वारिंशत्तमोऽध्यायः ||४२|| "Thus concludes the forty-second chapter named Rasa Vishesha Vijnaniya (Understanding Specific Tastes) in the Sushruta Samhita, Sutrasthana section." We have successfully explored another fascinating chapter in the Sushruta Samhita! This chapter provided a comprehensive understanding of the various tastes and their unique characteristics, as well as their impact on the body's doshas. Previous Next

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

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

Study eight therapeutic actions for treating inflammatory swellings: softening, ripening, bursting, squeezing, cleansing, healing, promoting growth, and reducing excess tissue with specific drug groups. मिश्रकाध्यायः अथातो मिश्रकमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, I shall expound on the chapter called 'Mishraka." "Thus spoke the revered Dhanvantari." This introductory verse sets the stage for the forthcoming discussion on the various mixtures and combinations of medicinal substances as explained by the ancient sage Dhanvantari. मातुलुङ्ग्यग्निमन्थौ च भद्रदारु महौषधम् | अहिंस्रा चैव रास्ना च प्रलेपो वातशोफजित् ||३|| दूर्वा च नलमूलं च मधुकं चन्दनं तथा | शीतलाश्च गणाः सर्वे प्रलेपः पित्तशोफहृत् ||४|| आगन्तुजे रक्तजे च ह्येष एव विधिः स्मृतः | विधिर्विषघ्नो विषजे पित्तघ्नोऽपि हितस्तथा ||५|| अजगन्धाऽश्वगन्धा च काला सरलया सह | एकैषिकाजशृङ्गी च प्रलेपः श्लेष्मशोफहृत् ||६|| एते वर्गास्त्रयो लोध्रं पथ्या पिण्डीतकानि च | अनन्ता चेति लेपोऽयं सान्निपातिकशोफहृत् ||७|| "The combination of Matulung, Agnimantha, Bhadradaru, Mahoushada, Ahimsa, and Rasna in a poultice relieves Vata swelling. Durva, Nala root, Madhuka, and Sandalwood, all cooling groups, in a poultice relieve Pitta swelling. For traumatic and blood-related swellings, this method is recommended; it is also beneficial for poison-related and Pitta-related swellings. Ajagandha, Ashwagandha, Kala, Sarala, Ekaishika, and Ajashrungi in a poultice relieve Kapha swelling. These three groups along with Lodhra, Pathya, Pindiitaka, and Ananta in a poultice relieve all types of combined swellings." These Shlokas describe the specific combinations of medicinal plants and substances to be used in poultices for relieving various types of swellings caused by imbalances in Vata, Pitta, Kapha, and mixed conditions. स्निग्धाम्ललवणो वाते कोष्णः, शीतः पयोयुतः | पित्ते, चोष्णः कफे क्षारमूत्राढ्यस्तत्प्रशान्तये ||८|| "For Vata, a warm, oily, sour, and salty treatment is recommended. For Pitta, a cool treatment with milk is advised. For Kapha, a hot treatment with alkaline urine is used to calm it." This Shloka provides specific guidelines for treating imbalances in Vata, Pitta, and Kapha doshas, emphasizing the importance of tailoring the treatment based on the dosha and using appropriate substances to balance each one. शणमूलकशिग्रूणां फलानि तिलसर्षपाः | सक्तवः किण्वमतसी द्रव्याण्युष्णानि पाचनम् ||९|| "The fruits of Sanamoola (Dolichos biflorus), Shigru (Moringa oleifera), sesame, and mustard, flour products, yeast, and linseed, are hot substances and aid in digestion." This Shloka highlights the specific medicinal substances known for their heating properties, which are beneficial for digestion. चिरबिल्वोऽग्निको दन्ती चित्रको हयमारकः | कपोतकङ्कगृध्राणां पुरीषाणि च दारणम् | क्षारद्रव्याणि वा यानि क्षारो वा दारणं परम् ||१०|| "Chirabilva, Agnika, Danti, Chitraka, Hayamaraka, the feces of pigeons, herons, and vultures, alkaline substances, or anything containing alkali, are effective purgatives." This Shloka highlights specific substances known for their strong purgative properties, which are used to cleanse the body. द्रव्याणां पिच्छिलानां तु त्वङ्मूलानि प्रपीडनम् | यवगोधूममाषाणां चूर्णानि च समासतः ||११|| "The bark and roots of viscous substances, as well as the powders of barley, wheat, and black gram, should be used in a compressed form." This Shloka highlights the use of specific viscous substances and their bark and roots, along with the powdered forms of barley, wheat, and black gram, emphasizing their effectiveness when used in a compressed or pressed form. शाङ्खिन्यङ्कोठसुमनःकरवीरसुवर्चलाः | शोधनानि कषायाणि वर्गश्चारग्वधादिकः ||१२|| "The group including Shankhini, Ankotha, Sumanah, Karaveera, and Suvarchala, as well as the group led by Aragvadha, are known for their cleansing and astringent properties." This Shloka highlights the medicinal properties of specific groups of plants, emphasizing their effectiveness in cleansing and acting as astringents. अजगन्धाऽजशृङ्गी च गवाक्षी लाङ्गलाह्वया | पूतीकश्चित्रकः पाठा विडङ्गैलाहरेणवः ||१३|| कटुत्रिकं यवक्षारो लवणानि मनःशिला | कासीसं त्रिवृता दन्ती हरितालं सुराष्ट्रजा ||१४|| संशोधनीनां वर्तीनां द्रव्याण्येतानि निर्दिशेत् |१५| "Ajagandha, Ajashrungi, Gavakshi, Langal, Putika, Chitraka, Patha, Vidanga, and Ila, combined with Kutaj, Yava Kshara, Lavana, Manahshila, Kasis, Trivrita, Danti, Haritala, and items from Surashtra, are indicated for cleansing and purifying procedures." These Shlokas describe the specific combinations of medicinal substances that are effective for cleansing and purifying treatments, highlighting the importance of using the right ingredients to achieve the desired therapeutic effects. एतैरेवौषधैः कुर्यात्कल्कानपि च शोधनान् ||१५|| "Using these very medicinal substances, one should also prepare cleansing pastes." This Shloka emphasizes the importance of using the specified medicinal substances to create cleansing pastes, which can be utilized for various therapeutic purposes. अर्कोत्तमां स्नुहीक्षीरं पिष्ट्वा क्षारोत्तमानि च | जातीमूलं हरिद्रे द्वे कासीसं कटुरोहिणीम् ||१६|| पूर्वोद्दिष्टानि चान्यानि कुर्यात् संशोधनं घृतम् |१७| "By triturating the best Arka (Calotropis procera), Snuhiksheera (Euphorbia neriifolia), and the best alkaline substances, along with Jatimula (root of jasmine), two types of turmeric, Kasis (green vitriol), and Katurohini (Picrorhiza kurroa), and the other substances previously mentioned, one should prepare purifying ghee." These Shlokas describe the preparation of a purifying ghee by combining specific medicinal plants and substances, emphasizing their cleansing and therapeutic properties. मयूरको राजवृक्षो निम्बः कोशातकी तिलाः ||१७|| बृहती कण्टकारी च हरितालं मनःशिला | शोधनानि च योज्यानि तैले द्रव्याणि शोधने ||१८|| "Mayuraka, Rajavriksha, Nimba, Kosataki, and Sesame; Brihati, Kantakari, Haritala, and Manahshila, are cleansing substances to be used in oil for purification treatments." These Shlokas highlight the specific substances that are effective for cleansing and purification treatments when used in oil. कासीसे सैन्धवे किण्वे वचायां रजनीद्वये | शोधनाङ्गेषु चान्येषु चूर्णं कुर्वीत शोधनम् ||१९|| "One should prepare a cleansing powder using Kasis (green vitriol), Saindhava (rock salt), Kinva (yeast), Vacha (Acorus calamus), and the two types of Rajani (turmeric), along with other cleansing substances." This Shloka emphasizes the preparation of a cleansing powder using specific medicinal substances known for their purifying properties, ensuring an effective cleansing treatment. सालसारादिसारेषु पटोलत्रिफलासु च | रसक्रिया विधातव्या शोधनी शोधनेषु च ||२०|| "Using the extracts of Salasaradi, Patola, and Triphala, one should prepare cleansing decoctions for purification treatments." This Shloka emphasizes the preparation of cleansing decoctions using specific medicinal extracts known for their purifying properties, ensuring effective treatments for purification. श्रीवेष्टके सर्जरसे सरले देवदारुणि | सारेष्वपि च कुर्वीत मतिमान् व्रणधूपनम् ||२१|| "Using the extracts of Shriveṣṭaka (Guggulu), Sarjarasa (Shorea robusta resin), Sarala (Pinus roxburghii), Devadaru (Cedrus deodara), a wise person should prepare smoke for treating wounds." This Shloka emphasizes the use of specific medicinal plant extracts to prepare smoke for wound treatment, highlighting the therapeutic properties of these substances in promoting healing. कषायाणामनुष्णानां वृक्षाणां त्वक्षु साधितः | शृतः शीतकषायो वा रोपणार्थं प्रशस्यते ||२२|| सोमामृताश्वगन्धासु काकोल्यादौ गणे तथा | क्षीरिप्ररोहेष्वपि च वर्तयो रोपणाः स्मृताः ||२३|| "For astringent substances that are not hot, obtained from the barks of trees, boiled and used as cool astringent decoctions, they are recommended for healing. In the groups of Somamrita, Ashwagandha, Kakolyadi, and others, as well as in the milky plant sprouts, they are remembered for their healing applications." These Shlokas emphasize the importance of using astringent decoctions obtained from tree barks, boiled and cooled for healing purposes, as well as mentioning the healing applications of groups like Somamrita, Ashwagandha, Kakolyadi, and milky plant sprouts. समङ्गा सोमसरला सोमवल्कः सचन्दनः | काकोल्यादिश्च कल्कः स्यात् प्रशस्तो व्रणरोपणे ||२४|| "Samanga, Soma Sarala, Somavalka, Sandalwood, and Kakolyadi in a paste form, are highly esteemed for healing wounds." This Shloka emphasizes the importance of specific medicinal substances like Samanga, Soma Sarala, Somavalka, Sandalwood, and Kakolyadi in paste form for their effectiveness in healing wounds. पृथक्पर्ण्यात्मगुप्ता च हरिद्रे मालती सिता | काकोल्यादिश्च योज्यः स्याद्भिषजा रोपणे घृते ||२५|| "The use of Pṛthakparṇī (Uraria picta), Ātmaguptā (Mucuna pruriens), Haridrā (turmeric), Mālatī (Jasmine), and Sitā (white sugar), along with Kakolyādi, in healing ghee is recommended by physicians." This Shloka emphasizes the importance of using specific medicinal plants and substances, combined with Kakolyādi, in the preparation of healing ghee for their therapeutic properties. कालानुसार्यागुरुणी हरिद्रे देवदारु च | प्रियङ्गवश्च रोध्रं च तैले योज्यानि रोपणे ||२६|| "According to the season, Aguru, Haridra, Devadaru, Priyangu, and Rodhra should be used in oil for healing purposes." This Shloka emphasizes the importance of using specific medicinal plants and substances like Aguru (Agarwood), Haridra (Turmeric), Devadaru (Cedrus deodara), Priyangu (Callicarpa macrophylla), and Rodhra (Symplocos racemosa) in oil, taking into account the seasonal variations for effective healing treatments. कङ्गुका त्रिफला रोध्रं कासीसं श्रवणाह्वया | धवाश्वकर्णयोस्त्वक् च रोपणं चूर्णमिष्यते ||२७|| प्रियङ्गुका सर्जरसः पुष्पकासीसमेव च | त्वक्चूर्णं धवजं चैव रोपणार्थं प्रशस्यते ||२८|| "Kanguka, Triphala, Rodhra, Kasis, and Shravanāhvā, the bark of Dhava and Ashvakarna, are recommended as healing powders. Priyangu, Sarjarasa, Pushpa, Kasis, and the bark powder of Dhava, are highly esteemed for healing purposes." These Shlokas emphasize the use of specific medicinal substances and their combinations in powder form for their effective healing properties. त्वक्षु न्यग्रोधवर्गस्य त्रिफलायास्तथैव च | रसक्रियां रोपणार्थे विदधीत यथाक्रमम् ||२९|| "Using the bark of the Nyagrodha group and Triphala, one should prepare decoctions for healing purposes, as per the proper sequence." This Shloka emphasizes the use of specific medicinal substances like the bark of the Nyagrodha group and Triphala to prepare healing decoctions, following the correct sequence to ensure their effectiveness. अपामार्गोऽश्वगन्धा च तालपत्री सुवर्चला | उत्सादने प्रशस्यन्ते काकोल्यादिश्च यो गणः ||३०|| "Apamarga, Ashwagandha, Talapatri, Suvarchala, and the group of plants including Kakolyadi, are recommended for cleansing purposes." This Shloka highlights the use of specific medicinal plants such as Apamarga, Ashwagandha, Talapatri, Suvarchala, and the group of plants including Kakolyadi, emphasizing their effectiveness in cleansing treatments. कासीसं सैन्धवं किण्वं कुरुविन्दो मनःशिला | कुक्कुटाण्डकपालानि सुमनोमुकुलानि च ||३१|| फले शैरीषकारञ्जे धातुचूर्णानि यानि च | व्रणेषूत्सन्नमांसेषु प्रशस्तान्यवसादने ||३२|| "Kasis (green vitriol), Saindhava (rock salt), Kinva (yeast), Kuruvinda (ruby), and Manahshila (realgar), egg shells, and flower buds, fruits of Shairishka and Karanja, and metal powders, are all highly recommended for reducing swelling in ulcers with raised flesh." These Shlokas highlight the specific substances that are effective for reducing swelling in ulcers, emphasizing the importance of using the right ingredients for therapeutic purposes. समस्तं वर्गमर्धं वा यथालाभमथापि वा | प्रयुञ्जीत भिषक् प्राज्ञो यथोद्दिष्टेषु कर्मसु ||३३|| "The wise physician should use the entire group or half of it, as available, in the procedures prescribed." This Shloka emphasizes the flexibility and practicality in the application of medicinal substances, advising the physician to use the entire group or half, based on availability, to perform the prescribed treatments effectively. इति सुश्रुतसंहितायां सूत्रस्थाने मिश्रकाध्यायो नाम सप्तत्रिंशत्तमोऽध्यायः ||३७|| "Thus ends the thirty-seventh chapter named 'Mishraka' in the Sutra Sthana of the Sushruta Samhita." This concludes the chapter, summarizing the detailed and profound wisdom shared regarding various medicinal mixtures and their applications for treating different health conditions. Previous Next

Explore the 101 blunt surgical instruments (Yantras) described by Sushruta. Learn their specific uses in extracting foreign bodies, facilitating delivery, and various surgical applications in ancient Indian medicine. यन्त्रविध्यध्यायः अथातो यन्त्रविधिमध्यायं 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 use and application of surgical instruments, emphasizing the teachings of the revered Dhanvantari. यन्त्रशतमेकोत्तरम्; अत्र हस्तमेव प्रधानतमं यन्त्राणामवगच्छ, (किं कारणं ? यस्माद्धस्तादृते यन्त्राणामप्रवृत्तिरेव) तदधीनत्वाद्यन्त्रकर्मणाम् ||३|| "There are one hundred and one instruments; among them, understand the hand to be the most important of all instruments. (Why? Because, without the hand, the instruments do not function at all) as all the actions of the instruments are dependent on it." This shloka highlights the significance of the hand as the primary and most essential instrument in the practice of surgery. It emphasizes that the effectiveness of all other surgical instruments is dependent on the skilled use of the hand. तत्र, मनःशरीराबाधकराणि शल्यानि; तेषामाहरणोपायो यन्त्राणि ||४|| "There, the surgical instruments are for the removal of foreign bodies that cause discomfort to the mind and body." This shloka highlights the primary purpose of surgical instruments, which is to remove foreign bodies or obstructions that cause physical and mental discomfort. तानि षट्प्रकाराणि; तद्यथा- स्वस्तिकयन्त्राणि, सन्दंशयन्त्राणि, तालयन्त्राणि, नाडीयन्त्राणि, शलाकायन्त्राणि, उपयन्त्राणि चेति ||५|| "There are six types of instruments: they are Swastika Yantras, Sandamsha Yantras, Tala Yantras, Nadi Yantras, Shalaka Yantras, and Upayantras." This shloka categorizes surgical instruments into six types, emphasizing the variety and specialized purposes of each type in surgical procedures. तत्र चतुर्विंशतिः स्वस्तिकयन्त्राणि , द्वे सन्दंशयन्त्रे, द्वे एव तालयन्त्रे , विंशतिर्नाड्यः, अष्टाविंशतिः शलाकाः, पञ्चविंशतिरुपयन्त्राणि ||६|| "Among them, there are twenty-four Swastika Yantras, two Sandamsha Yantras, two Tala Yantras, twenty Nadi Yantras, twenty-eight Shalaka Yantras, and twenty-five Upayantras." This shloka enumerates the various types of surgical instruments and their respective quantities, emphasizing the diverse range and specific functions of each type of instrument in surgical procedures. तानि प्रायशो लौहानि भवन्ति; तत्प्रतिरूपकाणि वा तदलाभे ||७|| "These instruments are mostly made of iron; in the absence of iron, they can be made to resemble it." This shloka highlights that the majority of surgical instruments are typically made of iron, and in cases where iron is unavailable, the instruments can be made from other materials to resemble iron. तत्र, नानाप्रकाराणां व्यालानां मृगपक्षिणां मुखैर्मुखानि यन्त्राणां प्रायशः सदृशानि; तस्मात्तत्सारूप्यादागमादुपदेशादन्ययन्त्रदर्शनाद्युक्तितश्च कारयेत् ||८|| "There, the shapes of the instruments mostly resemble the mouths of various types of wild animals, deer, and birds; therefore, they should be made in accordance with their resemblance, tradition, instruction, observation of other instruments, and logical reasoning." This shloka highlights that many surgical instruments are designed to resemble the mouths of different animals and birds. It emphasizes the importance of creating these instruments based on their resemblance to natural forms, traditional knowledge, instructions, observation, and logical reasoning. समाहितानि यन्त्राणि खरश्लक्ष्णमुखानि च | सुदृढानि सुरूपाणि सुग्रहाणि च कारयेत् ||९|| "Instruments should be well-balanced, with both sharp and smooth edges. They should be made strong, well-shaped, and easy to handle." This shloka emphasizes the importance of designing surgical instruments with precision. The instruments should be well-balanced, incorporating both sharp and smooth edges as needed. They must be strong, aesthetically pleasing, and easy to handle for effective use in surgical procedures. तत्र स्वस्तिकयन्त्राणि- अष्टादशाङ्गुलप्रमाणानि, सिंहव्याघ्रवृकतरक्ष्वृक्षद्वीपिमार्जारशृगालमृगैर्वारुककाककङ्ककुररचासभासशशघात्युलूकचिल्लिश्येन- गृध्रक्रौञ्चभृङ्गराजाञ्जलिकर्णावभञ्जननन्दीमुखमुखानि , मसूराकृतिभिः कीलैरवबद्धानि , मूलेऽङ्कुशवदावृत्तवारङ्गाणि , अस्थिविदष्टशल्योद्धरणार्थमुपदिश्यन्ते ||१०|| "Among them, the Swastika Yantras are of eighteen finger-widths in size, resembling the mouths of various animals and birds such as lions, tigers, wolves, jackals, camels, cats, foxes, deer, boars, crows, herons, curlews, peacocks, hares, owls, parrots, hawks, eagles, cranes, and hummingbirds. They are fixed with pegs shaped like lentils and have hooks at the base. They are used for the extraction of bone fragments and foreign bodies." This shloka describes the Swastika Yantras, emphasizing their size, design resembling various animals and birds, their construction with lentil-shaped pegs and hooks, and their specific use in extracting bone fragments and foreign bodies. सनिग्रहोऽनिग्रहश्च सन्दंशौ षोडशाङ्गुलौ भवतः, त्वङ्मांससिरास्नायुगतशल्योद्धरणार्थमुपदिश्येते ||११|| "There are two types of Sandamsha Yantras: one with a grip and one without a grip, both measuring sixteen finger-widths. They are used for the extraction of foreign bodies lodged in the skin, muscles, veins, and ligaments." This shloka describes the two types of Sandamsha Yantras, emphasizing their specific sizes and their purpose in extracting foreign bodies from various tissues such as skin, muscles, veins, and ligaments. तालयन्त्रे - द्वादशाङ्गुले मत्स्यतालवदेकतालद्वितालके, कर्णनासानाडीशल्यानामाहरणार्थम् ||१२|| "The Tala Yantras, measuring twelve finger-widths and shaped like the tails of fish, are classified as single-tailed and double-tailed. They are used for the extraction of foreign bodies from the ear, nose, and sinuses." This shloka describes the Tala Yantras, highlighting their specific sizes and shapes resembling fish tails. It also mentions their use in extracting foreign bodies from the ear, nose, and sinuses. नाडीयन्त्राणि - अनेकप्रकाराणि, अनेकप्रयोजनानि, एकतोमुखान्युभयतोमुखानि च; तानि स्रोतोगतशल्योद्धरणार्थं, रोगदर्शनार्थम्, आचूषणार्थं, क्रियासौकर्यार्थं चेति; तानि स्रोतोद्वारपरिणाहानि, यथायोगदीर्घाणि च | तत्र भगन्दरार्शोव्रणबस्त्युत्तरबस्तिमूत्रवृद्धिदकोदरधूमनिरुद्धप्रकशसन्निरुद्धगुदयन्त्राण्यलाबूशृङ्गयन्त्राणि चोपरिष्टाद्वक्ष्यामः ||१३|| "The Nadi Yantras are of various types and have multiple purposes. They can be single-mouthed or double-mouthed. They are used for extracting foreign bodies from channels, diagnosing diseases, suction, and facilitating procedures. These instruments vary in diameter according to the size of the channels and are made to be long as necessary. Among these, the instruments used for treating fistula, piles, wounds, bladder issues, urinary retention, ascites, and obstructed ducts include the Alabu (gourd) and Shringi (horn) instruments, which will be described later." This shloka describes the Nadi Yantras, emphasizing their variety in type and purpose. These instruments are used for different medical procedures, including extracting foreign bodies, diagnosing diseases, and facilitating other surgical actions. The shloka also mentions the specific conditions these instruments are used for and notes that more detailed descriptions of the Alabu and Shringi instruments will follow. शलाकायन्त्राण्यपि नानाप्रकाराणि, नानाप्रयोजनानि, यथायोगपरिणाहदीर्घाणि च; तेषां गण्डूपदसर्पफणशरपुङ्खबडिशमुखे द्वे द्वे, एषणव्यूहनचालनाहरणार्थमुपदिश्येते ; मसूरदलमात्रमुखे द्वे किञ्चिदानताग्रे स्रोतोगतशल्योद्धरणार्थं; षट् कार्पासकृतोष्णीषाणि , प्रमार्जनक्रियासु; त्रीणि दर्व्याकृतीनि खल्लमुखानि, क्षारौषधप्रणिधानार्थं ; त्रीण्यन्यानि जाम्बववदनानि, त्रीण्यङ्कुशवदनानि, षडेवाग्निकर्मस्वभिप्रेतानि; नासार्बुदहरणार्थमेकं कोलास्थिदलमात्रमुखं खल्लतीक्ष्णौष्ठं ; अञ्जनार्थमेकं कलायपरिमण्डलमुभयतो मुकुलाग्रं; मूत्रमार्गविशोधनार्थमेकं मालतीपुष्पवृन्ताग्रप्रमाणपरिमण्डलमिति ||१४|| "The Shalaka Yantras are also of various types and purposes, designed according to their required sizes and lengths. Among them, two are shaped like the heads of earthworms, snake hoods, arrow points, and fishhooks, used for probing, exploring, and extracting. Two are shaped like lentil halves with slightly bent tips, used for extracting foreign bodies from channels. Six are cotton swab-like, used for cleansing procedures. Three are spoon-shaped with mortarlike mouths, used for applying caustics and medicines. Three others are shaped like Jambava fruit, three like hooks, and six are intended for cauterization. One is shaped like a slice of kola fruit with sharp mortar lips, used for removing nasal tumors. One is round like a lentil with closed ends on both sides, used for applying collyrium. One is round like the stalk of Malati flower, used for cleaning the urinary tract." This shloka describes the Shalaka Yantras, highlighting their various types, shapes, and specific uses in surgical procedures, such as probing, extracting foreign bodies, cleansing, applying medicines, cauterization, removing nasal tumors, applying collyrium, and cleaning the urinary tract. उपयन्त्राण्यपि- रज्जुवेणिकापट्टचर्मान्तवल्कललतावस्त्राष्ठीलाश्ममुद्गरपाणिपादतलाङ्गुलिजिह्वा- दन्तनखमुखबालाश्वकटकशाखाष्ठीवनप्रवाहणहर्षायस्कान्तमयानि क्षाराग्निभेषजानि चेति ||१५|| एतानि देहे सर्वस्मिन् देहस्यावयवे तथा | सन्धौ कोष्ठे धमन्यां च यथायोगं प्रयोजयेत् ||१६|| "The auxiliary instruments are: ropes, bands, cloth, leather strips, bark, vines, fabric, sticks, stones, mallets, palms, soles, fingers, tongues, teeth, nails, mouths, hair, needles, spiked instruments, branches, forceps, scraping instruments, magnetic iron, caustics, fire, and medicinal preparations. These should be used appropriately on the body, on all parts of the body, in joints, cavities, and arteries." This shloka lists the types of auxillary instruments and their practical application in the medical field in various surgeries. स्वबुद्ध्या चापि विभजेद्यन्त्रकर्माणि बुद्धिमान् | असङ्ख्येयविकल्पत्वाच्छल्यानामिति निश्चयः ||१८|| "A wise person should categorize the actions of the instruments according to their understanding, as the variations of foreign bodies are innumerable." This shloka emphasizes the importance of using one's intelligence to categorize and apply the actions of surgical instruments appropriately. Given the countless variations of foreign bodies, a wise practitioner must adapt and innovate to address each unique situation effectively. तत्र, अतिस्थूलम्, असारम्, अतिदीर्घम्, अतिह्रस्वम्, अग्राहि, विषमग्राहि, वक्रं, शिथिलम्, अत्युन्नतम्, मृदुकीलं, मृदुमुखं, मृदुपाशम्, इति द्वादश यन्त्रदोषाः ||१९|| "There are twelve defects of instruments: too thick, not firm, too long, too short, not graspable, unevenly graspable, crooked, loose, too elevated, with a soft peg, with a soft edge, and with a soft loop." This shloka outlines the twelve possible defects in surgical instruments, emphasizing the importance of avoiding these flaws to ensure the effectiveness and safety of surgical procedures. एतैर्दोषैर्विनिर्मुक्तं यन्त्रमष्टादशाङ्गुलम् | प्रशस्तं भिषजा ज्ञेयं तद्धि कर्मसु योजयेत् ||२०|| "An instrument free from these defects, and measuring eighteen finger-widths, should be considered excellent by the physician and used in surgical procedures." This shloka emphasizes the importance of using defect-free surgical instruments of a specific size (eighteen finger-widths) for successful and safe surgical procedures. It underscores the physician's responsibility to ensure the quality and suitability of the instruments used. दृश्यं सिंहमुखाद्यैस्तु गूढं कङ्कमुखादिभिः | निर्हरेत शनैः शल्यं शास्त्रयुक्तिव्यपेक्षया ||२१|| "Visible foreign bodies should be removed with instruments resembling the mouths of animals like lions, while hidden ones should be extracted with instruments resembling the beaks of birds like herons. This should be done gently, adhering to surgical principles and logical reasoning." This shloka provides guidance on the appropriate use of surgical instruments for removing foreign bodies. It emphasizes using specific instruments based on the visibility of the foreign body, ensuring gentle extraction while adhering to established surgical techniques and logical reasoning. नि(वि)वर्तते साध्ववगाहते च शल्यं निगृह्योद्धरते च यस्मात् | यन्त्रेष्वतः कङ्कमुखं प्रधानं स्थानेषु सर्वेष्वधि(वि)कारि चैव ||२२|| "Because the heron-beak instrument can turn, grasp, and extract foreign bodies effectively, it is considered the most important and versatile instrument for use in all locations." This shloka highlights the effectiveness and versatility of the heron-beak instrument, emphasizing its ability to turn, grasp, and extract foreign bodies efficiently, making it a primary choice for various surgical procedures in different locations. इति सुश्रुतसंहितायां सूत्रस्थाने यन्त्रविधिर्नाम सप्तमोऽध्यायः ||७|| "Thus ends the seventh chapter named 'Yantra Vidhi' in the Sutra Sthana section of the Sushruta Samhita." This verse signifies the conclusion of the seventh chapter called 'Yantra Vidhi' in the Sutra Sthana section of the Sushruta Samhita, which discusses the application and types of surgical instruments. Previous Next

Explore purgative drugs and Virechana therapy in Panchakarma. Learn classification of laxatives, strong purgatives, their indications, contraindications, and safe administration for therapeutic purgation. विरेचनद्रव्यविकल्पविज्ञानीयाध्यायः अथातो विरेचनद्रव्यविकल्पविज्ञानीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall explain the chapter on Virechana Dravya Vikalpa Vijnaniya (Understanding the Various Purgative Substances)." "As spoken by the revered Lord Dhanvantari." This marks the beginning of a new chapter that delves into the different types of purgative substances, providing detailed insights into their properties and therapeutic uses as guided by the esteemed deity of Ayurveda, Lord Dhanvantari. अरुणाभं त्रिवृन्मूलं श्रेष्ठं मूलविरेचने | प्रधानं तिल्वकस्त्वक्षु फलेष्वपि हरीतकी ||३|| तैलेष्वेरण्डजं तैलं स्वरसे कारवेल्लिका | सुधापयः पयःसूक्तमिति प्राधान्यसङ्ग्रहः | तेषां विधानं वक्ष्यामि यथावदनुपूर्वशः ||४|| "The reddish root of Trivrit (Operculina turpethum) is considered the best among purgative roots. Tilvaka (Symplocos racemosa) is the best among barks, and Haritaki (Terminalia chebula) is the best among fruits. Castor oil (Eranda) is the best among oils, the fresh juice of Karavellika (Momordica charantia) among fresh juices, and the milk of cow and sugarcane juice are also considered principal substances. I shall now describe their proper use in sequence." This Shloka lists the best purgative substances according to their categories, highlighting their significance and promising to describe their proper use in detail. वैरेचनद्रव्यरसानुपीतं मूलं महत्त्रैवृतमस्तदोषम् | चूर्णीकृतं सैन्धवनागराढ्यमम्लैः पिबेन्मारुतरोगजुष्टः ||५|| "The large root of Trivrit (Operculina turpethum), taken with the juice of purgative substances, is highly effective without any adverse effects. It should be powdered and mixed with rock salt and ginger, and taken with sour substances by those afflicted with diseases caused by Vata." This Shloka emphasizes the effectiveness of the Trivrit root in purgation, highlighting its preparation with rock salt, ginger, and sour substances for treating Vata-related disorders. इक्षोर्विकारैर्मधुरै रसैस्तत् पैत्ते गदे क्षीरयुतं पिबेच्च |६| "For disorders caused by Pitta, Trivrit root should be taken with sweet substances derived from sugarcane, such as sugar, mixed with milk." This Shloka suggests using the Trivrit root in combination with sweet substances like sugar and milk to treat Pitta-related disorders. गुडूच्यरिष्टत्रिफलारसेन सव्योषमूत्रं कफजे पिबेत्तत् ||६|| "For disorders caused by Kapha, Trivrit root should be taken with Guduchi arishta (a fermented decoction of Tinospora cordifolia), Triphala (a combination of three fruits: Amalaki, Bibhitaki, and Haritaki), and cow's urine mixed with Vyosha (a combination of dry ginger, black pepper, and long pepper)." This Shloka provides a specific combination of ingredients to treat Kapha-related disorders, emphasizing the use of Guduchi arishta, Triphala, and cow's urine mixed with Vyosha. त्रिवर्णकत्र्यूषणयुक्तमेतद्गुडेन लिह्यादनवेन चूर्णम् | प्रस्थे च तन्मूलरसस्य दत्वा तन्मूलकल्कं कुडवप्रमाणम् ||७|| कर्षोन्मिते सैन्धवनागरे च विपाच्य कल्कीकृतमेतदद्यात् | तत्कल्कभागः समहौषधार्धः ससैन्धवो मूत्रयुतश्च पेयः ||८|| "This powdered preparation with Trivrit (Operculina turpethum), combined with the Three Spices (Trikatu: black pepper, long pepper, and dry ginger) and jaggery, should be licked. One Prastha (approximately one liter) of the root juice mixed with one Kudava (approximately 160 grams) of the root paste should be prepared. One Karsha (approximately 12 grams) of rock salt and ginger should be added, and the mixture should be cooked to form a paste. One part of this paste mixed with half of its quantity of other medicinal herbs, and rock salt, should be taken with cow's urine." These Shlokas describe the detailed preparation of a purgative mixture using Trivrit root, Trikatu spices, jaggery, rock salt, ginger, and cow's urine, emphasizing its method of administration and therapeutic benefits. समास्त्रिवृन्नागरकाभयाः स्युर्भागार्धकं पूगफलं सुपक्वम् | विडङ्गसारो मरिचं सदारु योगः ससिन्धूद्भवमूत्रयुक्तः ||९|| (विरेचनद्रव्यभवं तु चूर्णं रसेन तेषां भिषजा विमृद्य | तन्मूलसिद्धेन च सर्पिषाऽऽक्तं सेव्यं तदाज्ये गुटिकीकृतं च ||१०|| गुडे च पाकाभिमुखे निधाय चूर्णीकृतं सम्यगिदं विपाच्य | शीतं त्रिजाताक्तमथो विमृद्य योगानुरूपा गुटिकाः प्रयोज्याः) ||११|| "A combination of Trivrit (Operculina turpethum), ginger, Haritaki (Terminalia chebula), and ripe Areca nut should be taken in equal parts. Add the essence of Vidanga (Embelia ribes), black pepper, and deodar, mixed with rock salt and cow's urine. The purgative powder mixed with their juices, infused with the root of Trivrit, and ghee should be used. The mixture should be prepared into pills with ghee or jaggery, cooked properly, cooled, and then mixed with the Three Spices (Trikatu: black pepper, long pepper, and dry ginger). The pills can be used according to the prescribed dosage and preparation." These Shlokas provide detailed instructions on the preparation and use of a purgative mixture, emphasizing the ingredients, method of preparation, and proper dosage for therapeutic benefits. वैरेकीयद्रव्यचूर्णस्य भागं सिद्धं सार्धं क्वाथभागैश्चतुर्भिः | आमृद्नीयात् सर्पिषा तच्छृतेन तत्क्वाथोष्मस्वेदितं सामितं च ||१२|| पाकप्राप्ते फाणिते चूर्णितं तत् क्षिप्तं पक्वं चावतार्य प्रयत्नात् | शीतीभूता मोदका हृद्यगन्धाः कार्यास्त्वेते भक्ष्यकल्पाः समासात् ||१३|| "The prepared powder of Virechana (purgative) substances, along with four parts of its decoction, should be mixed with ghee and then boiled until the decoction is fully absorbed. Once it reaches the desired consistency, it should be cooked with honey until it thickens. After cooling, flavorful and aromatic modakas (sweet balls) should be made for consumption." These Shlokas describe the detailed preparation of purgative modakas using the powdered purgative substances, decoction, ghee, and honey, emphasizing their method of preparation and aromatic quality. रसेन तेषां परिभाव्य मुद्गान् यूषः ससिन्धूद्भवसर्पिरिष्टः | वैरेचनेऽन्यैरपि वैदलैः स्यादेवं विदध्याद्वमनौषधैश्च ||१४|| "By infusing them with their juices, the modakas are ideal when prepared with rock salt and ghee. This method can be used for other lentils and with emetic medicines as well." This Shloka emphasizes the preparation of modakas with rock salt and ghee, suggesting that the same method can be applied to other lentils and emetic medicines. भित्त्वा द्विधेक्षुं परिलिप्य कल्कैस्त्रिभण्डिजातैः प्रतिबध्य रज्ज्वा | पक्वं च सम्यक् पुटपाकयुक्त्या खादेत्तु तं पित्तगदी सुशीतम् ||१५|| "Cut the sugarcane into two pieces, smear them with the paste of Triphala (Haritaki, Bibhitaki, Amalaki), and tie them with a string. Cook the sugarcane thoroughly using the method of Puta-paka (roasting in a closed container) and consume it cool for disorders caused by Pitta." This Shloka provides a specific method for preparing sugarcane with Triphala paste, highlighting its therapeutic use for treating Pitta-related disorders. सिताजगन्धात्वक्क्षीरीविदारीत्रिवृतः समाः | लिह्यान्मधुघृताभ्यां तु तृड्दाहज्वरशान्तये ||१६|| शर्कराक्षौद्रसंयुक्तं त्रिवृच्चूर्णावचूर्णितम् | रेचनं सुकुमाराणां त्वक्पत्रमरिचांशकम् ||१७|| पचेल्लेहं सिताक्षौद्रपलार्धकुडवान्वितम् | त्रिवृच्चूर्णयुतं शीतं पित्तघ्नं तद्विरेचनम् ||१८|| त्रिवृच्छ्यामाक्षारशुण्ठीपिप्पलीर्मधुनाऽऽप्नुयात् | सर्वश्लेष्मविकाराणां श्रेष्ठमेतद्विरेचनम् ||१९|| बीजाढ्यपथ्याकाश्मर्यधात्रीदाडिमकोलजान् | तैलभृष्टान् रसानम्लफलैरावाप्य साधयेत् ||२०|| घनीभूतं त्रिसौगन्ध्यत्रिवृत्क्षौद्रसमन्वितम् | लेह्यमेतत्कफप्रायैः सुकुमारैर्विरेचनम् ||२१|| नीलीतुल्यं त्वगेलं च तैस्त्रिवृत्ससितोपला | चूर्णं सन्तर्पणं क्षौद्रफलाम्लं सन्निपातनुत् ||२२|| "Equal parts of Sitajagandha (Acorus calamus), Tvak (Cinnamomum zeylanicum), Kshiri Vidari (Pueraria tuberosa), and Trivrit (Operculina turpethum) should be licked with honey and ghee to relieve thirst, burning sensation, and fever. For delicate individuals, the purgative powder mixed with sugar and honey, along with Trivrit powder, cinnamon, and black pepper, should be used. A paste made of half a Pala (approximately 48 grams) of sugar, half a Kudava (approximately 160 grams) of honey, and Trivrit powder should be prepared and cooled. This cooling paste mixed with the Three Spices (Trikatu: black pepper, long pepper, and dry ginger) serves as a purgative and is beneficial for Pitta-related disorders. Trivrit powder mixed with alkali, dry ginger, Pippali (long pepper), and honey is the best purgative for all Kapha-related disorders. Seeds of Pathya (Terminalia chebula), Kashmarya (Gmelina arborea), Dhatri (Emblica officinalis), Dadima (Punica granatum), and Kola (Ziziphus jujuba), fried in oil, along with sour fruits, should be prepared into a dense paste with the Three Aromatics (Trisugandhi) and Trivrit, and honey. This paste is a purgative suitable for delicate individuals with Kapha predominance. Powder of Nili (Indigofera tinctoria), Tvak, Ela (cardamom), Trivrit, and Sitopala (rock candy) mixed with honey and sour fruits is effective for reducing all three doshas." These Shlokas provide detailed instructions on the preparation and use of various purgative mixtures, highlighting their therapeutic benefits for different conditions, such as thirst, burning sensation, fever, Pitta-related disorders, Kapha-related disorders, and balancing the three doshas. त्रिवृच्छ्यामासिताकृष्णात्रिफलामाक्षिकैः समैः | मोदकाः सन्निपातोर्ध्वरक्तपित्तज्वरापहाः ||२३|| "The modakas (sweet balls) made with Trivrit (Operculina turpethum), sugar, black pepper, Triphala (Haritaki, Bibhitaki, Amalaki), and honey in equal parts are effective for alleviating Sannipata (a condition involving the imbalance of all three doshas), upward-moving blood, bleeding disorders, and fever." This Shloka highlights the preparation of modakas with specific ingredients and their therapeutic applications for various conditions, such as Sannipata, bleeding disorders, and fever. त्रिवृद्भागास्त्रयः प्रोक्तास्त्रिफला तत्समा तथा | क्षारकृष्णाविडङ्गानि सञ्चूर्ण्य मधुसर्पिषा ||२४|| लिह्याद्गुडेन गुटिकाः कृत्वा वाऽप्यथ भक्षयेत् | कफवातकृतान् गुल्मान् प्लीहोदरहलीमकान् ||२५|| हन्त्यन्यानपि चाप्येतन्निरपायं विरेचनम् |२६| "Three parts of Trivrit (Operculina turpethum) and equal parts of Triphala (Haritaki, Bibhitaki, Amalaki), alkali, black pepper, and Vidanga (Embelia ribes) should be powdered and mixed with honey and ghee. One should lick this mixture, make it into pills with jaggery, or consume it directly. It effectively treats conditions such as abdominal tumors, splenomegaly, and anemia caused by Kapha and Vata. This purgative is safe and effective for various disorders." These Shlokas provide detailed instructions on the preparation and use of a purgative mixture, highlighting its therapeutic benefits for different conditions, such as abdominal tumors, splenomegaly, anemia, and other disorders caused by Kapha and Vata. चूर्णं श्यामा त्रिवृन्नीली कट्वी मुस्ता दुरालभा ||२६|| चव्येन्द्रबीजं त्रिफला सर्पिर्मांसरसाम्बुभिः | पीतं विरेचनं तद्धि रूक्षाणामपि शस्यते ||२७|| चूर्णं श्यामा त्रिवृन्नीली कट्वी मुस्ता दुरालभा ||२६|| चव्येन्द्रबीजं त्रिफला सर्पिर्मांसरसाम्बुभिः | पीतं विरेचनं तद्धि रूक्षाणामपि शस्यते ||२७|| "A powder made from Shyama (Cassia fistula), Trivrit (Operculina turpethum), Nili (Indigofera tinctoria), Katvi (Picrorhiza kurroa), Musta (Cyperus rotundus), Durva (Cynodon dactylon), Chavya (Piper retrofractum), Indraja (Holarrhena antidysenterica) seeds, and Triphala (Haritaki, Bibhitaki, Amalaki), mixed with ghee and meat soup or water, is an effective purgative. This mixture is recommended even for individuals with dry constitutions." These Shlokas provide detailed instructions on the preparation and use of a purgative mixture, highlighting its ingredients and benefits for individuals with various constitutions. वैरेचनिकनिःक्वाथभागाः शीतास्त्रयो मताः | द्वौ फाणितस्य तच्चापि पुनरग्नावधिश्रयेत् ||२८|| तत् साधुसिद्धं विज्ञाय शीतं कृत्वा निधापयेत् | कलसे कृतसंस्कारे विभज्यर्तू हिमाहिमौ ||२९|| मासादूर्ध्वं जातरसं मधुगन्धं वरासवम् | पिबेदसावेव विधिः क्षारमूत्रासवेष्वपि ||३०|| "Three parts of the decoction of purgative substances should be cooled. Two parts of honey should be added and then heated again. After it is properly prepared and cooled, it should be stored in a sterilized container. This mixture, after a month, develops a pleasant aroma and becomes an excellent medicated wine (Asava). This method is also applicable for preparing medicated wines with alkali and cow's urine." These Shlokas describe the preparation of a medicated wine (Asava) using a decoction of purgative substances, honey, and the method of storage and fermentation to develop its therapeutic properties. वैरेचनिकमूलानां क्वाथे माषान् सुभावितान् | सुधौतांस्तत्कषायेण शालीनां चापि तण्डुलान् ||३१|| अवक्षुद्यैकतः पिण्डान् कृत्वा शुष्कान् सुचूर्णितान् | शालितण्डुलचूर्णं च तत्कषायोष्मसाधितम् ||३२|| तस्य पिष्टस्य भागांस्त्रीन् किण्वभागविमिश्रितान् | मण्डोदकार्थे क्वाथं च दद्यात्तत्सर्वमेकतः ||३३|| निदध्यात्कलसे तां तु सुरां जातरसां पिबेत् | एष एव सुराकल्पो वमनेष्वपि कीर्तितः ||३४|| "In the decoction of purgative roots, soak black gram (Masha). Wash them thoroughly with the same decoction, along with rice grains. Crush them slightly and make dried balls, which should be powdered finely. The rice flour should be mixed with the warm decoction. Mix three parts of this paste with yeast for fermentation. Add the strained water of boiled rice and the entire mixture. Store this in a container and let it ferment to create a potent medicated wine (Sura). This method is also mentioned for emetic preparations." These Shlokas provide detailed instructions on the preparation of medicated wine (Sura) using purgative roots, black gram, rice, and yeast, emphasizing the method of fermentation and its application in both purgative and emetic preparations. मूलानि त्रिवृदादीनां प्रथमस्य गणस्य च | महतः पञ्चमूलस्य मूर्वाशार्ङ्गष्टयोरपि ||३५|| सुधां हैमवतीं चैव त्रिफलातिविषे वचाम् | संहृत्यैतानि भागौ द्वौ कारयेदेकमेतयोः ||३६|| कुर्यान्निःक्वाथमेकस्मिन्नेकस्मिंश्चूर्णमेव तु | क्षुण्णांस्तस्मिंस्तु निःक्वाथे भावयेद्बहुशो यवान् ||३७|| शुष्काणां मृदुभृष्टानां तेषां भागास्त्रयो मताः | चतुर्थं भागमावाप्य चूर्णानामत्र कीर्तितम् ||३८|| प्रक्षिप्य कलसे सम्यक् ततस्तं तदनन्तरम् | तेषामेव कषायेण शीतलेन सुयोजितम् ||३९|| पूर्ववत् सन्निदध्यात्तु ज्ञेयं सौवीरकं हि तत् |४०| "The roots of Trivrit (Operculina turpethum) and other purgative substances from the first group, as well as the large Panchamula (five roots) including Murva (Marsdenia tenacissima) and Sharngashta (Tragia involucrata), Haimavati (a type of rock), Triphala (Haritaki, Bibhitaki, Amalaki), Tivysha (poison nut), and Vacha (Acorus calamus) should be combined in equal parts. Prepare a decoction from these ingredients and dry them. Mix their powders with barley, and the resulting mixture should be soaked repeatedly in the decoction. The dried, lightly fried powder should be taken in three parts and combined with a fourth part of powdered rice. Store the mixture in a container and let it cool, infusing it with the cooled decoction. After proper preparation, it should be stored like Sauviraka (a type of fermented beverage)." These Shlokas provide detailed instructions on the preparation and use of a purgative mixture, highlighting its ingredients, method of preparation, and proper storage. पूर्वोक्तं वर्गमाहृत्य द्विधा कृत्वैकमेतयोः ||४०|| भागं सङ्क्षुद्य संसृज्य यवैः स्थाल्यामधिश्रयेत् | अजशृङ्ग्याः कषायेण तमभ्यासिच्य साधयेत् ||४१|| सुसिद्धांश्चावतार्यैतानौषधिभ्यो विवेचयेत् | विमृद्य सतुषान् सम्यक् ततस्तान् पूर्ववन्मितान् ||४२|| पूर्वोक्तौषधभागस्य चूर्णं दत्त्वा तु पूर्ववत् | तेनैव सह यूषेण कलसे पूर्ववत् क्षिपेत् ||४३|| ज्ञात्वा जातरसं चापि तत्तुषोदकमादिशेत् | तुषाम्बुसौवीरकयोर्विधिरेष प्रकीर्तितः ||४४|| षड्रात्रात् सप्तरात्राद्वा ते च पेये प्रकीर्तिते |४५| "The previously mentioned group of herbs should be taken and divided into two parts. One part should be crushed and mixed with barley, and placed in a pot. It should then be soaked in the decoction of Ajashringi (Pterocarpus marsupium) and cooked. After proper cooking, they should be taken out, separated from the decoction, and thoroughly mixed with barley. Then, the powdered part of the previously mentioned herbs should be added. This mixture, along with the same decoction, should be stored in a container as before. When it is ready, the strained water should be added. This method is described for preparing Tushambu (a fermented barley drink) and Sauviraka (a type of fermented beverage). It should be consumed after six or seven days." These Shlokas describe the detailed preparation of Tushambu and Sauviraka, highlighting the method of fermentation and the proper timing for consumption. वैरेचनेषु सर्व्येषु त्रिवृन्मूलविधिः स्मृतः ||४५|| "Among all the purgative substances, the method involving the root of Trivrit (Operculina turpethum) is considered the best." This Shloka highlights the superior efficacy of the Trivrit root method in purgative treatments. दन्तीद्रवन्त्योर्मूलानि विशेषान्मृत्कुशान्तरे | पिप्पलीक्षौद्रयुक्तानि स्विन्नान्युद्धृत्य शोषयेत् ||४६|| ततस्त्रिवृद्विधानेन योजयेच्छ्लेष्मपित्तयोः |४७| "The roots of Danti (Baliospermum montanum) and Dravanti (Jatropha curcas), after being particularly covered with clay and roasted, should be taken out and dried. They should then be mixed with Pippali (long pepper) and honey. This preparation should be used in the same manner as Trivrit (Operculina turpethum) for treating Kapha and Pitta disorders." These Shlokas describe a specific method for preparing the roots of Danti and Dravanti, emphasizing their mixture with Pippali and honey and their use for treating disorders related to Kapha and Pitta. तयोः कल्ककषायाभ्यां चक्रतैलं विपाचयेत् ||४७|| सर्पिश्च पक्वं वीसर्पकक्षादाहालजीर्जयेत् | मेहगुल्मानिलश्लेष्मविबन्धांस्तैलमेव च ||४८|| चतुःस्नेहं शकृच्छुक्रवातसंरोधजा रुजः |४९| "Oil should be cooked with the paste and decoction of Danti (Baliospermum montanum) and Dravanti (Jatropha curcas). The prepared oil or ghee is effective for treating erysipelas, abscesses, burning sensations, and ulcers. It is also useful for treating urinary disorders, abdominal tumors, conditions caused by Vata and Kapha, and constipation. The oil prepared with four types of fats is effective for pain caused by the obstruction of stool, urine, and semen." These Shlokas describe the preparation and therapeutic uses of oil or ghee cooked with Danti and Dravanti, highlighting its benefits for various conditions, including erysipelas, abscesses, burning sensations, ulcers, urinary disorders, abdominal tumors, and conditions caused by Vata and Kapha. दन्तीद्रवन्तीमरिचकनकाह्वयवासकैः ||४९|| विश्वभेषजमृद्वीकाचित्रकैर्मूत्रभावितम् | सप्ताहं सर्पिषा चूर्णं योज्यमेतद्विरेचनम् ||५०|| जीर्णे सन्तर्पणं क्षौद्रं पित्तश्लेष्मरुजापहम् | अजीर्णपार्श्वरुक्पाण्डुप्लीहोदरनिबर्हणम् ||५१|| "Danti (Baliospermum montanum), Dravanti (Jatropha curcas), Marica (black pepper), Kanaka (Indigofera tinctoria), Vasa (Adhatoda vasica), Visvabhesaja (Zingiber officinale), Mridvika (Vitis vinifera), and Citra (Plumbago zeylanica), soaked in cow's urine for a week and powdered with ghee, is an effective purgative. This mixture, when digested, alleviates Pitta and Kapha-related pain. It is also beneficial for treating indigestion, flank pain, anemia, and splenomegaly." These Shlokas provide detailed instructions on the preparation and use of a purgative mixture, highlighting its ingredients and therapeutic benefits for various conditions such as Pitta and Kapha-related pain, indigestion, flank pain, anemia, and splenomegaly. गुडस्याष्टपले पथ्या विंशतिः स्युः पलं पलम् | दन्तीचित्रकयोः कर्षौ पिप्पलीत्रिवृतोर्दश ||५२|| कृत्वैतान्मोदकानेकं दशमे दशमेऽहनि | ततः खादेदुष्णतोयसेवी निर्यन्त्रणास्त्विमे ||५३|| दोषघ्ना ग्रहणीपाण्डुरोगार्शःकुष्ठनाशनाः |५४| "Eight Palas (approximately 384 grams) of jaggery should be mixed with twenty Palas (approximately 960 grams) of Pathya (Terminalia chebula), one Pala (approximately 48 grams) each of Danti (Baliospermum montanum) and Chitraka (Plumbago zeylanica), and ten Karshas (approximately 120 grams) each of Pippali (long pepper) and Trivrit (Operculina turpethum). These ingredients should be made into modakas (sweet balls), and one should be taken every tenth day. They should be consumed with warm water. These modakas are effective in treating Grahani (digestive disorders), Pandu (anemia), Arsha (hemorrhoids), and skin diseases." These Shlokas provide detailed instructions on the preparation and use of modakas, highlighting their ingredients and therapeutic benefits for various conditions, including digestive disorders, anemia, hemorrhoids, and skin diseases. व्योषं त्रिजातकं मुस्ता विडङ्गामलके तथा ||५४|| नवैतानि समांशानि त्रिवृदष्टगुणानि वै | श्लक्ष्णचूर्णीकृतानीह दन्तीभागद्वयं तथा ||५५|| (सर्वाणि चूर्णितानीह गालितानि विमिश्रयेत् ) | षड्भिश्च शर्कराभागैरीषत्सैन्धवमाक्षिकैः ||५६|| पिण्डितं भक्षयित्वा तु ततः शीताम्बु पाययेत् | बस्तिरुक्तृड्ज्वरच्छर्दिशोषपाण्डुभ्रमापहम् ||५७|| निर्यन्त्रणमिदं सर्वविषघ्नं तु विरेचनम् | त्रिवृदष्टकसञ्ज्ञोऽयं प्रशस्तः पित्तरोगिणाम् ||५८|| भक्ष्यः क्षीरानुपानो वा पित्तश्लेष्मातुरैर्नरैः | भक्ष्यरूपसधर्मत्वादाढ्येष्वेव विधीयते ||५९|| "Equal parts of Vyosha (Trikatu: black pepper, long pepper, and dry ginger), Trijataka (a combination of cinnamon, cardamom, and tamala), Musta (Cyperus rotundus), Vidanga (Embelia ribes), and Amalaki (Emblica officinalis) are taken, with Trivrit (Operculina turpethum) in eight times the quantity. These are finely powdered and mixed with twice the part of Danti (Baliospermum montanum). All the ingredients are powdered and strained, then mixed with six parts of sugar and a little rock salt and honey. The mixture is made into balls and consumed with cold water. This preparation alleviates conditions such as bladder issues, thirst, fever, vomiting, dryness, anemia, and dizziness. It is also an effective and safe purgative for treating poisoning. This formulation, known as Trivrit Ashtaka, is particularly beneficial for Pitta disorders. It should be consumed with milk by individuals suffering from Pitta and Kapha disorders. Due to its beneficial properties, it is particularly recommended for wealthy individuals." These Shlokas provide a detailed recipe for preparing a purgative formulation known as Trivrit Ashtaka, emphasizing its ingredients, method of preparation, and therapeutic benefits for various conditions, particularly those related to Pitta and Kapha. तिल्वकस्य त्वचं बाह्यामन्तर्वल्कविवर्जिताम् | चूर्णयित्वा तु द्वौ भागौ तत्कषायेण गालयेत् ||६०|| तृतीयं भावितं तेन भागं शुष्कं तु भावितम् | दशमूलीकषायेण त्रिवृद्वत्सम्प्रयोजयेत् ||६१|| विधानं त्वक्षु निर्दिष्टं ... |६२| "The outer bark of Tilvaka (Symplocos racemosa), free from the inner bark, should be powdered and two parts of it should be mixed with its own decoction. A third part should be infused with the same decoction and dried repeatedly. This preparation should be used in the same manner as Trivrit (Operculina turpethum) with the decoction of Dashamoola (the ten roots)." These Shlokas describe a specific method for preparing the bark of Tilvaka, emphasizing its repeated infusion with its own decoction and its use in conjunction with Dashamoola for therapeutic purposes. ... फलानामथ वक्ष्यते | हरीतक्याः फलं त्वस्थिविमुक्तं दोषवर्जितम् ||६२|| योज्यं त्रिवृद्विधानेन सर्वव्याधिनिबर्हणम् | रसायनं परं मेध्यं दुष्टान्तर्व्रणशोधनम् ||६३|| हरीतकी विडङ्गानि सैन्धवं नागरं त्रिवृत् | मरिचानि च तत्सर्वं गोमुत्रेण विरेचनम् ||६४|| हरीतकी भद्रदारु कुष्ठं पूगफलं तथा | सैन्धवं शृङ्गवेरं च गोमूत्रेण विरेचनम् ||६५|| नीलिनीफलचूर्णं तु नागराभययोस्तथा | लिह्याद्गुडेन सलिलं पश्चादुष्णं पिबेन्नरः ||६६|| पिप्पल्यादिकषायेण पिबेत्पिष्टां हरीतकीम् | सैन्धवोपहितां सद्य एष योगो विरेचयेत् ||६७|| हरीतकी भक्ष्यमाणा नागरेण गुडेन वा | सैन्धवोपहिता वाऽपि सातत्येनाग्निदीपनी ||६८|| वातानुलोमनी वृष्या चेन्द्रियाणां प्रसादनी | सन्तर्पणकृतान् रोगान् प्रायो हन्ति हरीतकी ||६९|| "Let us now describe the fruits. The fruit of Haritaki (Terminalia chebula), free from seeds and impurities, should be used in the same manner as Trivrit (Operculina turpethum) for treating all diseases. It is an excellent rejuvenator, intelligence enhancer, and cleanser of chronic ulcers. For purgation, Haritaki, Vidanga (Embelia ribes), rock salt, ginger, Trivrit, and black pepper should be mixed with cow's urine. Haritaki, Bhadradaru (Cedrus deodara), Kushta (Saussurea lappa), Areca nut, rock salt, and ginger should be mixed with cow's urine for purgation. Powder of Nili (Indigofera tinctoria) fruit, ginger, and Haritaki should be licked with jaggery, followed by warm water. Haritaki powder mixed with Pippali (long pepper) decoction and rock salt should be consumed. This formulation acts as an immediate purgative. Haritaki, when consumed with ginger or jaggery, or mixed with rock salt and taken consistently, stimulates digestive fire, promotes proper bowel movement, enhances potency, and clarifies the senses. It effectively cures diseases caused by over-nourishment." These Shlokas provide detailed instructions on the preparation and use of Haritaki in various formulations, highlighting its therapeutic benefits for treating a wide range of conditions, enhancing digestion, and promoting overall health. शीतमामलकं रूक्षं पित्तमेदःकफापहम् | बिभीतकमनुष्णं तु कफपित्तनिबर्हणम् ||७०|| त्रीण्यप्यम्लकषायाणि सतिक्तमधुराणि च |७१| "Cool and dry Amla (Emblica officinalis) is effective in alleviating Pitta, Meda (fat), and Kapha. Bibhitaki (Terminalia bellirica) is not hot and helps remove Kapha and Pitta. All three are sour and astringent, with a touch of bitterness and sweetness." These Shlokas highlight the properties of Amla and Bibhitaki, emphasizing their therapeutic benefits for balancing Pitta, Meda, and Kapha doshas and their taste profiles. त्रिफला सर्वरोगघ्नी त्रिभागघृतमूर्च्छिता ||७१|| वयसः स्थापनं चापि कुर्यात् सन्ततसेविता |७२| "Triphala (a combination of Haritaki, Bibhitaki, and Amalaki) is capable of curing all diseases, especially when mixed with three parts of ghee. When taken regularly, it helps in maintaining youth and vitality." These Shlokas emphasize the profound health benefits of Triphala, highlighting its ability to cure various diseases and support overall well-being, especially when combined with ghee. हरीतकीविधानेन फलान्येवं प्रयोजयेत् ||७२|| विरेचनानि सर्वाणि... |७३| "Following the method of Haritaki (Terminalia chebula), other fruits should also be used in a similar manner for purgation. All these purgative methods..." This Shloka suggests that the preparation and usage methods described for Haritaki can be applied to other fruits as well for purgative purposes. ... विशेषाच्चतुरङ्गुलात् | फलं काले समुद्धृत्य सिकतायां निधापयेत् ||७३|| सप्ताहमातपे शुष्कमतो मज्जानमुद्धरेत् | तैलं ग्राह्यं जले पक्त्वा तिलवद्वा प्रपीड्य च ||७४|| तस्योपयोगो बालानां यावद्वर्षाणि द्वादश | लिह्यादेरण्डतैलेन कुष्ठत्रिकटुकान्वितम् ||७५|| सुखोदकं चानुपिबेदेष योगो विरेचयेत् |७६| "After removing the fruit from the tree, measure about four fingers' length, and store it in sand for a specific period. Once dried for a week in sunlight, extract the pulp. Obtain the oil either by boiling it in water or pressing it like sesame oil. This preparation is beneficial for children up to twelve years old. It should be licked with castor oil mixed with the Three Pungent Spices (Trikatu: black pepper, long pepper, dry ginger) and followed by warm water. This formulation acts as an effective purgative." These Shlokas provide detailed instructions on the preparation and use of the fruit and its oil, emphasizing its therapeutic benefits for children, particularly as an effective purgative. एरण्डतैलं त्रिफलाक्वाथेन त्रिगुणेन तु ||७६|| युक्तं पीतं तथा क्षीररसाभ्यां तु विरेचयेत् | बालवृद्धक्षतक्षीणसुकुमारेषु योजितम् ||७७|| फलानां विधिरुद्दिष्टः .... |७८| "Castor oil, when mixed with thrice the quantity of Triphala (a decoction of Haritaki, Bibhitaki, and Amalaki) and consumed with milk or water, acts as an effective purgative. This preparation is suitable for children, the elderly, and those who are weak or delicate." These Shlokas emphasize the use of castor oil and Triphala for purgation, highlighting its suitability for individuals with delicate constitutions, including children and the elderly. ... क्षीराणां शृणु सुश्रुत! | विरेचनानां तीक्ष्णानां पयः सौधं परं मतम् ||७८|| अज्ञप्रयुक्तं तद्धन्ति विषवत् कर्मविभ्रमात् | विजानता प्रयुक्तं तु महान्तमपि सञ्चयम् ||७९|| भिनत्त्याश्वेव दोषाणां रोगान् हन्ति च दुस्तरान् |८०| "Listen, O Sushruta, to the properties of milk. Milk is considered the best antidote for strong purgatives. When administered improperly, it can act like a poison due to its potent actions. However, when used correctly by knowledgeable practitioners, it effectively eliminates even the most severe accumulations and swiftly removes doshas, curing difficult diseases." These Shlokas emphasize the significance of milk as an antidote for strong purgatives, highlighting its potential risks when misused and its therapeutic benefits when administered properly. महत्याः पञ्चमूल्यास्तु बृहत्योश्चैकशः पृथक् ||८०|| कषायैः समभागं तु तदङ्गारेषु शोषितम् | अम्लादिभिः पूर्ववत्तु प्रयोज्यं कोलसम्मितम् ||८१|| महावृक्षपयः पीतैर्यवागूस्तण्डुलैः कृता | पीता विरेचयत्याशु गुडेनोत्कारिका कृता ||८२|| लेहो वा साधितः सम्यक् स्नुहीक्षीरपयोघृतैः | भावितास्तु स्नुहीक्षीरे पिप्पल्यो लवणान्विताः ||८३|| चूर्णं काम्पिल्लकं वाऽपि तत्पीतं गुटिकीकृतम् |८४| "The decoctions of the five large roots (Mahati Panchamula) and Brihati (Solanum indicum) should be taken separately. They should be soaked in their decoctions and dried over coals. This preparation, when used with sour substances as previously described, should be similar to the size of Kola fruit. Gruel made from rice and milk from large trees, when consumed, acts as an effective purgative. Similarly, cakes made with jaggery and properly prepared electuaries with Snuhi (Euphorbia neriifolia) latex, milk, and ghee. Pippali (long pepper) prepared with Snuhi latex and rock salt should also be used. Powder of Kampillaka (Mallotus philippensis) mixed with water and made into pills acts as an effective purgative." These Shlokas describe the detailed preparation of various purgative formulations, highlighting their ingredients, methods of preparation, and therapeutic uses. सप्तला शङ्खिनी दन्ती त्रिवृदारग्वधं गवाम् ||८४|| मूत्रेणाप्लाव्य सप्ताहं स्नुहीक्षीरे ततः परम् | कीर्णं तेनैव चूर्णेन माल्यं वसनमेव च ||८५|| आघ्रायावृत्य वा सम्यङ्मृदुकोष्ठो विरिच्यते |८६| "Sapthala (Bryonia laciniosa), Shankhini (Clerodendrum serratum), Danti (Baliospermum montanum), Trivrit (Operculina turpethum), and Aragvadha (Cassia fistula), after being soaked in cow's urine for a week, should be mixed with Snuhi (Euphorbia neriifolia) latex. The mixture should be finely powdered and used as a garland or cloth. Smelling or wearing this preparation results in effective purgation for individuals with soft bowels." These Shlokas describe a unique method for preparing a purgative mixture using various herbs soaked in cow's urine and Snuhi latex, emphasizing its application and effectiveness for individuals with soft bowels. क्षीरत्वक्फलमूलानां विधानैः परिकीर्तितैः | अवेक्ष्य सम्यग्रोगादीन् यथावदुपयोजयेत् ||८६|| त्रिवृच्छाणा मितास्तिस्रस्तिस्रश्च त्रिफलात्वचः | विडङ्गपिप्पलीक्षारशाणास्तिस्रश्च चूर्णिताः ||८७|| लिह्यात् सर्पिर्मधुभ्यां च मोदकं वा गुडेन वा | भक्षयेन्निष्परीहारमेतच्छ्रेष्ठं विरेचनम् ||८८|| गुल्मं प्लीहोदरं कासं हलीमकमरोचकम् | कफवातकृतांश्चान्यान् व्याधीनेतद्व्यपोहति ||८९|| "The methods involving milk, bark, fruits, and roots should be properly observed and utilized according to the diseases and conditions. Three parts of Trivrit (Operculina turpethum), three parts of Triphala (the bark of Haritaki, Bibhitaki, and Amalaki), three parts of Vidanga (Embelia ribes), Pippali (long pepper), and alkali should be powdered. This powder should be licked with ghee and honey or made into modakas (sweet balls) with jaggery and consumed without restrictions. This is an excellent purgative. It is effective in treating conditions such as abdominal tumors, splenomegaly, cough, jaundice, anorexia, and other disorders caused by Kapha and Vata." These Shlokas provide detailed instructions on the preparation and use of a purgative mixture, highlighting its ingredients, method of preparation, and therapeutic benefits for various conditions, particularly those related to Kapha and Vata. घृतेषु तैलेषु पयःसु चापि मद्येषु मूत्रेषु तथा रसेषु | भक्ष्यान्नलेह्येषु च तेषु तेषु विरेचनान्यग्रमतिर्विदध्यात् ||९०|| "Purgatives should be prepared with ghee, oil, milk, alcoholic beverages, urine, and various decoctions. They can be administered in the form of food, licks, or drinks, depending on the specific needs and conditions." This Shloka emphasizes the various forms and mediums through which purgatives can be prepared and administered, ensuring they are tailored to individual requirements. क्षीरं रसः कल्कमथो कषायः शृतश्च शीतश्च तथैव चूर्णम् | कल्पाः षडेते खलु भेषजानां यथोत्तरं ते लघवः प्रदिष्टाः ||९१|| "Milk, juice, paste, decoction, hot decoction, cold decoction, and powder— These are the six methods of preparation for medicines, listed in order of their increasing potency." This Shloka highlights the six different methods of preparing medicines, emphasizing that each method increases in potency, ensuring that treatments are tailored to the specific needs and conditions of the patients. इति सुश्रुतसंहितायां सूत्रस्थाने विरेचनद्रव्यविकल्पविज्ञानीयो नाम चतुश्चत्वारिंशोऽध्यायः ||४४|| "Thus concludes the 44th chapter of the Sutrasthana in the Sushruta Samhita, titled 'The Knowledge of Purgative Substances and Their Variations.'” This Shloka marks the end of the chapter, summarizing the detailed discussion on the different purgative substances, their properties, methods of preparation, and therapeutic uses. It signifies the completion of a comprehensive study on the subject of purgation within the context of Ayurvedic medicine. 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

Deep dive into specific properties of individual drugs including Prabhava (specific action), drug combinations, incompatibilities, and unique therapeutic actions not explained by general properties. द्रव्यविशेषविज्ञानीयाध्यायः अथातो द्रव्यविशेषविज्ञानीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall explain the chapter on Dravya Vishesha Vijnaniya (Understanding Specific Substances)." "As spoken by the revered Lord Dhanvantari." This marks the beginning of a new chapter that delves into the specific properties and classifications of various medicinal substances, providing deeper insights into their unique characteristics and uses as guided by the esteemed deity of Ayurveda, Lord Dhanvantari. तत्र पृथिव्यप्तेजोवाय्वाकाशानां समुदायाद्द्रव्याभिनिर्वृत्तिः, उत्कर्षस्त्वभिव्यञ्जको भवति- इदं पार्थिवमिदमाप्यमिदं तैजसमिदं वायव्यमिदमाकाशीयमिति ||३|| "From the combination of earth, water, fire, air, and ether, substances are formed. The predominance of any element determines its characteristics: this is earthy, this is watery, this is fiery, this is airy, and this is etheric." This Shloka explains the formation of substances from the five fundamental elements and highlights how the predominance of any element defines the substance's characteristics. तत्र स्थूलसान्द्रमन्दस्थिरगुरुकठिनं गन्धबहुलमीषत्कषायं प्रायशो मधुरमिति पार्थिवं; तत् स्थैर्यबलगौरवसङ्घातोपचयकरं विशेषतश्चाधोगतिस्वभावमिति(१) |४| "Among them, substances that are gross, dense, slow, stable, heavy, and hard; possessing a strong smell, slightly astringent, and generally sweet in taste are considered earthy. Such substances primarily provide stability, strength, heaviness, consolidation, and growth, and they generally have a downward motion by nature." This Shloka describes the characteristics and effects of substances dominated by the earth element, highlighting their qualities and therapeutic benefits. शीतस्तिमितस्निग्धमन्दगुरुसरसान्द्रमृदुपिच्छिलं रसबहुलमीषत्कषायाम्ललवणं मधुररसप्रायमाप्यं; तत् स्नेहनह्लादनक्लेदनबन्धनविष्यन्दनकरमिति;(२) |४| "Substances that are cool, calm, unctuous, slow, heavy, fluid, dense, soft, and slimy; rich in taste, slightly astringent, sour, salty, and generally sweet in taste are considered watery. Such substances primarily provide lubrication, pleasure, moistening, binding, and oozing effects." This Shloka describes the characteristics and effects of substances dominated by the water element, highlighting their qualities and therapeutic benefits. उष्णतीक्ष्णसूक्ष्मरूक्षखरलघुविशदं रूपबहुलमीषदम्ललवणं कटुकरसप्रायं विशेषतश्चोर्ध्वगतिस्वभावमिति तैजसं; तद्दहनपचनदारणतापनप्रकाशनप्रभावर्णकरमिति;(३) |४| "Substances that are hot, sharp, subtle, rough, hard, light, and clear; predominantly characterized by their form, slightly sour, salty, and generally pungent in taste, and primarily having an upward motion by nature are considered fiery. Such substances primarily provide burning, digestion, splitting, heating, illuminating, and color-giving effects." This Shloka describes the characteristics and effects of substances dominated by the fire element, highlighting their qualities and therapeutic benefits. सूक्ष्मरूक्षखरशिशिरलघुविशदं स्पर्शबहुलमीषत्तिक्तं विशेषतः कषायमिति वायवीयं; तद्वैशद्यलाघवग्लपनविरूक्षणविचारणकरमिति;(४) |४| "Substances that are subtle, rough, hard, cold, light, and clear; predominantly characterized by touch, slightly bitter, and primarily astringent in taste are considered airy. Such substances primarily provide clarity, lightness, emaciation, drying, and circulation effects." This Shloka describes the characteristics and effects of substances dominated by the air element, highlighting their qualities and therapeutic benefits. श्लक्ष्णसूक्ष्ममृदुव्यवायिविशदविविक्तमव्यक्तरसं शब्दबहुलमाकाशीयं; तन्मार्दवशौषिर्यलाघवकरमिति(५) ||४|| "Substances that are smooth, subtle, soft, pervasive, clear, distinct, and with an indistinct taste, predominantly characterized by sound, are considered etheric. Such substances primarily provide softness, hollowness, and lightness effects." This Shloka describes the characteristics and effects of substances dominated by the ether element, highlighting their qualities and therapeutic benefits. अनेन निदर्शनेन नानौषधीभूतं जगति किञ्चिद्द्रव्यमस्तीति कृत्वा तं तं युक्तिविशेषमर्थं चाभिसमीक्ष्य स्ववीर्यगुणयुक्तानि द्रव्याणि कार्मुकाणि भवन्ति | तानि यदा कुर्वन्ति स कालः, यत् कुर्वन्ति तत् कर्म, येन कुर्वन्ति तद्वीर्यं, यत्र कुर्वन्ति तदधिकरणं, यथा कुर्वन्ति स उपायः, यन्निष्पादयन्ति तत् फलमिति ||५|| "From this example, it is concluded that there is no substance in the world that does not contain medicinal properties. Considering each specific method and purpose, substances equipped with their own potency and qualities become tools for therapy. The time when they act is their period; the action they perform is their function; the potency with which they act is their Virya; the medium through which they act is their base; the method by which they act is their technique; and the result they produce is their effect." This Shloka highlights the universality of medicinal properties in substances and outlines the factors that determine their therapeutic efficacy, including time, action, potency, medium, method, and result. तत्र, विरेचनद्रव्याणि पृथिव्यम्बुगुणभूयिष्ठानि, पृथिव्यापो गुर्व्यः, तानि गुरुत्वादधो गच्छन्ति, तस्माद्विरेचनमधोगुणभूयिष्ठमनुमानात् ; वमनद्रव्याण्यग्निवायुगुणभूयिष्ठानि, अग्निवायु हि लघू, लघुत्वाच्च तान्यूर्ध्वमुत्तिष्ठन्ति, तस्माद्वमनमप्यूर्ध्वगुणभूयिष्ठम्; उभयगुणभूयिष्ठमुभयतोभागम्; आकाशगुणभूयिष्ठं संशमनं; साङ्ग्राहिकमनिलगुणभूयिष्ठम्, अनिलस्य शोषणात्मकत्वात्; दीपनमग्निगुणभूयिष्ठं, तत्समानत्वात्; लेखनमनिलानलगुणभूयिष्ठं; बृंहणं पृथिव्यम्बुगुणभूयिष्ठम्; एवमौषधकर्माण्यनुमानात् साधयेत् ||६|| भवन्ति चात्र- भूतेजोवारिजैर्द्रव्यैः शमं याति समीरणः | भूम्यम्बुवायुजैः पित्तं क्षिप्रमाप्नोति निर्वृतिम् ||७|| खतेजोऽनिलजैः श्लेष्मा शममेति शरीरिणाम् | वियत्पवनजाताभ्यां वृद्धिमभ्येति मारुतः ||८|| आग्नेयमेव यद्द्रव्यं तेन पित्तमुदीर्यते | वसुधाजलजाताभ्यां बलासः परिवर्धते ||९|| "Among them, purgative substances have predominantly earth and water qualities. Earth and water are heavy, thus they move downward. Therefore, purgatives are primarily downward in nature. Emetic substances have predominantly fire and air qualities. Fire and air are light, thus they move upward. Therefore, emetics are primarily upward in nature. Substances with both qualities affect both directions. Substances with ether qualities are soothing. Absorbent substances have predominantly air qualities due to the drying nature of air. Digestive stimulants have predominantly fire qualities due to their similarity. Scraping substances have predominantly air and fire qualities. Nourishing substances have predominantly earth and water qualities. Thus, the actions of medicinal substances can be deduced from their qualities. In this context: By substances with earth, fire, and water qualities, Vata is pacified. By substances with earth, water, and air qualities, Pitta is quickly pacified. By substances with ether, fire, and air qualities, Kapha is pacified in individuals. By substances originating from ether and air, Vata increases. Substances predominantly of fire nature stimulate Pitta. By substances originating from earth and water, diseases increase." These Shlokas emphasize the relationship between the qualities of substances and their therapeutic actions, highlighting how different elements influence the behavior and efficacy of medicinal treatments. एवमेतद्गुणाधिक्यं द्रव्ये द्रव्ये विनिश्चितम् | द्विशो वा बहुशो वाऽपि ज्ञात्वा दोषेषु चाचरेत् ||१०|| "Thus, the predominance of qualities in various substances is established, and whether they are double or multiple qualities, they should be known and applied in relation to doshas." This Shloka emphasizes the importance of understanding the predominant qualities in substances and how they should be applied in relation to the doshas (bodily humors) for effective therapeutic use. तत्र य इमे गुणा वीर्यसञ्ज्ञकाः शीतोष्णस्निग्धरूक्षमृदुतीक्ष्णपिच्छिलविशदास्तेषां तीक्ष्णोष्णावाग्नेयौ, शीतपिच्छिलावम्बुगुणभूयिष्ठौ , पृथिव्यम्बुगुणभूयिष्ठः स्नेहः, तोयाकाशगुणभूयिष्ठं मृदुत्वं, वायुगुणभूयिष्ठं रौक्ष्यं, क्षितिसमीरणगुणभूयिष्ठं वैशद्यं; विपाकावुक्तगुणौ | तत्र, उष्णस्निग्धौ वातघ्नौ, शीतमृदुपिच्छिलाः पित्तघ्नाः, तीक्ष्णरूक्षविशदाः श्लेष्मघ्नाः गुरुपाको वातपित्तघ्नः, लघुपाकः श्लेष्मघ्नः | तेषां मृदुशीतोष्णाः स्पर्शग्राह्याः, पिच्छिलविशदौ चक्षुःस्पर्शाभ्यां, स्निग्धरूक्षौ चक्षुषा, तीक्ष्णो मुखे दुःखोत्पादनात् | गुरुपाकः सृष्टविण्मूत्रतया कफोत्क्लेशेन च, लघुर्बद्धविण्मूत्रतया मारुतकोपेन च | तत्र तुल्यगुणेषु भूतेषु रसवैशेष्यमुपलक्षयेत् | तद्यथा- मधुरो गुरुश्च पार्थिवः, मधुरः स्निग्धश्चाप्य इति ||११|| "In this context, the qualities known as Virya (potency) are described as cold, hot, unctuous, dry, soft, sharp, slimy, and clear. Among them, the sharp and hot qualities are primarily fiery; cold and slimy qualities are predominantly watery; unctuous quality is primarily earthy and watery; softness is predominantly etheric; dryness is primarily airy; clarity is predominantly earthy and airy. The effects after digestion (Vipaka) align with these qualities. Among them, hot and unctuous qualities pacify Vata; cold, soft, and slimy qualities pacify Pitta; sharp, dry, and clear qualities pacify Kapha. Heavy Vipaka pacifies Vata and Pitta; light Vipaka pacifies Kapha. Among these, cold, soft, and hot qualities are perceived by touch; slimy and clear qualities are perceived by both touch and vision; unctuous and dry qualities are perceived by vision; sharp quality causes discomfort in the mouth. Heavy Vipaka causes loose stool and urine due to Kapha irritation; light Vipaka causes constipation and urine retention due to Vata aggravation. Thus, when elements have similar qualities, the specific taste should be noted. For example, sweet and heavy are earthy, sweet and unctuous are watery." This Shloka provides a detailed understanding of the various qualities known as Virya and their effects on the doshas, explaining how each quality interacts with the body and influences therapeutic outcomes. भवति चात्र- गुणा य उक्ता द्रव्येषु शरीरेष्वपि ते तथा | स्थानवृद्धिक्षयास्तस्माद्देहिनां द्रव्यहेतुकाः ||१२|| "It is said here: The qualities mentioned in substances are similarly present in bodies. Therefore, the states of increase and decrease in living beings are due to substances." This Shloka emphasizes that the same qualities found in medicinal substances are also present in the human body, and the changes in the body's state, whether increase or decrease, are influenced by these substances. इति सुश्रुतसंहितायां सूत्रस्थाने द्रव्यविशेषविज्ञानीयो नामैकचत्वारिंशत्तमोऽध्यायः ||४१|| "Thus concludes the forty-first chapter named Dravya Vishesha Vijnaniya (Understanding Specific Substances) in the Sushruta Samhita, Sutrasthana section." We have completed yet another insightful chapter in the Sushruta Samhita! This chapter provided a deeper understanding of the specific properties and classifications of various medicinal substances. 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

Learn essential qualifications and ethical conduct for physicians entering medical practice. Discover professional requirements, dress code, royal permissions, and behavior guidelines prescribed by Sushruta. विशिखानुप्रवेशनीयाध्यायः अथातो विशिखानुप्रवेशनीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on the removal of embedded arrows." "Thus said the venerable Dhanvantari." This introduction sets the stage for discussing the methods and techniques for removing embedded arrow, following the teachings of the revered Dhanvantari. अधिगततन्त्रेणोपासिततन्त्रार्थेन दृष्टकर्मणा कृतयोग्येन शास्त्रं निगदता राजानुज्ञातेन नीचनखरोम्णा शुचिना शुक्लवस्त्रपरिहितेन छत्रवता दण्डहस्तेन सोपानत्केनानुद्धतवेशेन सुमनसा कल्याणाभिव्याहारेणाकुहकेन बन्धुभूतेन भूतानां सुसहायवता वैद्येन विशिखाऽनुप्रवेष्टव्या ||३|| "An arrow should be removed by a physician who is well-versed in the scriptures, knowledgeable in their meaning, experienced in practice, proficient in skills, authorized by the king, with clean and trimmed nails and hair, dressed in white clothes, equipped with an umbrella and staff, modestly attired, with a pleasant demeanor, speaking auspicious words, honest, like a relative to all beings, and with good assistants." This shloka outlines the qualifications and demeanor of a physician responsible for removing embedded arrows. It emphasizes the importance of theoretical knowledge, practical skills, cleanliness, modesty, honesty, and having a supportive team. ततो दूतनिमित्तशकुनमङ्गलानुलोम्येनातुरगृहमभिगम्य, उपविश्य, आतुरमभिपश्येत् स्पृशेत् पृच्छेच्च | त्रिभिरेतैर्विज्ञानोपायै रोगाः प्रायशो वेदितव्या इत्येके; तत्तु न सम्यक्, षड्विधो हि रोगाणां विज्ञानोपायः, तद्यथा- पञ्चभिः श्रोत्रादिभिः प्रश्नेन चेति ||४|| "Then, after ensuring the auspiciousness of the signs, omens, and auspicious circumstances, the physician should go to the patient's house, sit down, observe the patient, touch, and inquire about their condition. Some say that diseases can generally be understood through these three methods, but that is not entirely correct. The means of understanding diseases are sixfold, namely, through the five senses and by questioning." This shloka emphasizes the importance of a comprehensive approach to diagnosing diseases. It suggests that while observation, touch, and inquiry are crucial, a complete diagnosis requires the use of all five senses and thorough questioning of the patient. तत्र श्रोत्रेन्द्रियविज्ञेया विशेषा रोगेषु व्रणास्रावविज्ञानीयादिषु वक्ष्यन्ते- ‘तत्र सफेनं रक्तमीरयन्ननिलः सशब्दो निर्गच्छति’इत्येवमादयः, स्पर्शनेन्द्रियविज्ञेयाः शीतोष्णश्लक्ष्णकर्कशमृदुकठिनत्वादयः (स्पर्शविशेषा ) ज्वरशोफादिषु, चक्षुरिन्द्रियविज्ञेयाः शरीरोपचयापचयायुर्लक्षणबलवर्णविकारादयः, रसनेन्द्रियविज्ञेयाः प्रमेहादिषु रसविशेषाः, घ्राणेन्द्रियविज्ञेया अरिष्टलिङ्गादिषु व्रणानामव्रणानां च गन्धविशेषाः, प्रश्नेन च विजानीयाद्देशं कालं जातिं सात्म्यमातङ्कसमुत्पत्तिं वेदनासमुच्छ्रायं बलमन्तरग्निं वातमूत्रपुरीषाणां प्रवृत्तिमप्रवृत्तिं कालप्रकर्षादींश्च विशेषान् | आत्मसदृशेषु विज्ञानाभ्युपायेषु तत्स्थानीयैर्जानीयात् ||५|| "Therefore, the specific characteristics of diseases understood through the sense of hearing will be described, such as the sound of frothy blood being expelled by air. The characteristics understood through the sense of touch include temperature, smoothness, roughness, softness, and hardness, as seen in fever and swelling. The characteristics understood through the sense of sight include body build, emaciation, longevity, strength, and color changes. The characteristics understood through the sense of taste are specific to conditions like diabetes. The characteristics understood through the sense of smell include the specific odors of wounds and non-wounded areas, as well as signs of impending death. By questioning, one should ascertain the location, time, lineage, compatibility, origin of illness, nature of pain, strength, internal fire, and the patterns of wind, urine, and feces. One should understand the specific methods of diagnosis appropriate for each condition." This shloka elaborates on the comprehensive diagnostic methods that involve the use of all five senses and thorough questioning. It highlights the specific characteristics of diseases that can be identified through hearing, touch, sight, taste, and smell, as well as through detailed inquiry about the patient's condition and history. एवमभिसमीक्ष्य साध्यान् साधयेत्, याप्यान् यापयेत्, असाध्यान्नैवोपक्रमेत, परिसंवत्सरोत्थितांश्च विकारान् प्रायशो वर्जयेत् ||६|| "Thus, after thoroughly examining, one should treat curable diseases, manage palliable diseases, and avoid undertaking incurable ones, especially those that have persisted for over a year." This shloka emphasizes the importance of careful examination before deciding on the treatment approach. It suggests that curable diseases should be treated, palliable diseases should be managed, and incurable diseases should generally be avoided, particularly those that have persisted for more than a year. तत्र साध्या अपि व्याधयः प्रायेणैषां दुश्चिकित्स्यतमा भवन्ति | तद्यथा- श्रोत्रियनृपतिस्त्रीबालवृद्धभीरुराजसेवककितवदुर्बलवैद्यविदग्धव्याधिगोपकदरिद्रकृपणक्रोधनानामनात्मवतामनाथानां च; एवं निरूप्य चिकित्सां कुर्वन् धर्मार्थकामयशांसि प्राप्नोति ||८|| "Even curable diseases are often the most difficult to treat in the following individuals: scholars, kings, women, children, the elderly, the fearful, royal attendants, rogues, the weak, quacks, those with complicated diseases, secretive patients, the poor, the pitiable, the irritable, the unwise, and the unprotected. By diagnosing and treating accordingly, one attains virtue, wealth, desires, and fame." This shloka lists various categories of individuals for whom even curable diseases can be challenging to treat due to their unique circumstances. It emphasizes the need for careful diagnosis and treatment to achieve success and gain virtue, wealth, desires, and fame. भवति चात्र- स्त्रीभिः सहास्यां संवासं परिहासं च वर्जयेत् | दत्तं च ताभ्यो नादेयमन्नादन्यद्भिषग्वरैः ||९|| "Furthermore, physicians should avoid intimate relationships and joking with women. They should not accept food or other gifts given by women." This shloka advises physicians to maintain professional boundaries with women, avoiding intimate relationships, joking, and accepting gifts, to uphold their integrity and focus on their duties. इति सुश्रुतसंहितायां सूत्रस्थाने विशिखानुप्रवेशनीयो नाम दशमोऽध्यायः ||१०|| "Thus ends the tenth chapter named 'Vishikhanupraveshaniya' in the Sutra Sthana section of the Sushruta Samhita." This verse signifies the conclusion of the tenth chapter called 'Vishikhanupraveshaniya' in the Sutra Sthana section of the Sushruta Samhita, which discusses the methods and techniques for removing embedded arrows. Previous Next

Explore classification of lands based on soil types and their effects on drug potency. Learn about plasters, fumigations, and therapeutic preparations for various types of swellings. भूमिप्रविभागविज्ञानीयाध्यायः अथातो भूमिप्रविभागीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, I shall expound on the chapter called 'The Division of Land." "Thus spoke the revered Dhanvantari." This introductory verse sets the stage for the forthcoming discussion on the classification and division of land as explained by the ancient sage Dhanvantari. श्वभ्रशर्कराश्मविषमवल्मीकश्मशानाघातनदेवतायतनसिकताभिरनुपहतामनूषरामभङ्गुरामदूरोदकां स्निग्धां प्ररोहवतीं मृद्वीं स्थिरां समां कृष्णां गौरीं लोहितां वा भूमिमौषधग्रहणाय परीक्षेत | तस्यां जातमपि कृमिविषशस्त्रातपपवनदहनतोयसम्बाधमार्गैरनुपहतमेकरसं पुष्टं पृथ्ववगाढमूलमुदीच्यां चौषधमाददीतेत्येष भूमिपरीक्षाविशेषः सामान्यः ||३|| "The land suitable for collecting medicinal plants should not be affected by: pits, gravel, stones, unevenness, anthills, cremation grounds, places of worship, or sandy areas. It should be uncultivated, unbroken, with nearby water, oily, fertile, soft, stable, level, black, white, or red. Plants grown on such land are not affected by worms, poisons, weapons, heat, wind, fire, water, or obstruction. They are of uniform quality, well-nourished, and deeply rooted." This Shloka outlines the characteristics of ideal land for growing medicinal plants, emphasizing the importance of selecting a suitable environment to ensure the quality and potency of the plants. विशेषतस्तु तत्र, अश्मवती स्थिरा गुर्वी श्यामा कृष्णा वा स्थूलवृक्षशस्यप्राया स्वगुणभूयिष्ठा; स्निग्धा शीतलाऽऽसन्नोदका स्निग्धशस्यतृणकोमलवृक्षप्राया शुक्लाऽम्बुगुणभूयिष्ठा; नानावर्णा लघ्वश्मवती प्रविरलाल्पपाण्डुवृक्षप्ररोहाऽग्निगुणभूयिष्ठा; रूक्षा भस्मरासभवर्णा तनुवृक्षाल्परसकोटरवृक्षप्रायाऽनिलगुणभूयिष्ठा; मृद्वी समा श्वभ्रवत्यव्यक्तरसजला सर्वतोऽसारवृक्षा महापर्वतवृक्षप्राया श्यामा चाकाशगुणभूयिष्ठा ||४|| "Specifically, the rocky land is stable, heavy, dark, or black, with thick trees and crops, possessing its inherent qualities. The oily land is cool, with nearby water, and is characterized by oily crops, tender grass, and white trees, possessing water qualities. The land with various colors is light and rocky, with sparse, small, pale trees, and is dominated by fire qualities. The rough land is ash-gray, with thin trees and hollow trees with little sap, possessing wind qualities. The soft land is level, with many pits, indistinct tastes, and devoid of essential qualities, with large mountain-like trees, and is dominated by sky qualities." These Shlokas describe the specific characteristics of different types of land, emphasizing their inherent qualities and suitability for growing various types of vegetation. अत्र केचिदाहुराचार्याः- प्रावृड्वर्षाशरद्धेमन्तवसन्तग्रीष्मेषु यथासङ्ख्यं मूलपत्रत्वक्क्षीरसारफलान्याददीतेति; तत्तु न सम्यक्, सौम्याग्नेयत्वाज्जगतः | सौम्यान्यौषधानि सौम्येष्वृतुष्वाददीत, आग्नेयान्याग्नेयेषु; एवमव्यापन्नगुणानि भवन्ति | सौम्यान्यौषध्मनि सौम्येष्वृतुषु गृहीतानि सोमगुणभूयिष्ठायां भूमौ जातान्यतिमधुरस्निग्धशीतानि जायन्ते | एतेन शेषं व्याख्यातम् ||५|| "Some teachers say that roots, leaves, bark, latex, sap, and fruits should be collected in the rainy season, autumn, early winter, late winter, spring, and summer, respectively. However, this is incorrect due to the cooling and heating nature of the world. Medicinal plants with cooling properties should be collected in cool seasons, and those with heating properties in hot seasons; this ensures they retain their qualities. Medicines collected in the appropriate seasons and grown on lands dominated by cooling qualities become very sweet, unctuous, and cool. Thus, the rest is explained." These Shlokas emphasize the importance of collecting medicinal plants in the appropriate seasons to ensure they retain their inherent qualities, highlighting the influence of environmental factors on their properties. तत्र पृथिव्यम्बुगुणभूयिष्ठायां भूमौ जातानि विरेचनद्रव्याण्याददीत , अग्न्याकाशमारुतगुणभूयिष्ठायां वमनद्रव्याणि, उभयगुणभूयिष्ठायामुभयतोभागानि, आकाशगुणभूयिष्ठायां संशमनानि, एवं बलवत्तराणि भवन्ति ||६|| "In land dominated by earth and water qualities, collect purgative substances. In land dominated by fire, ether, and air qualities, collect emetic substances. In land dominated by both qualities, collect substances with dual properties. In land dominated by ether qualities, collect pacifying substances. Thus, they become more potent." This Shloka emphasizes the importance of collecting medicinal substances based on the dominant qualities of the land to ensure their potency and effectiveness. सर्वाण्येव चाभिनवानि, अन्यत्र मधुघृतगुडपिप्पलीविडङ्गेभ्यः ||७|| विडङ्गं पिप्पली क्षौद्रं सर्पिश्चाप्यनवं हितम् | शेषमन्यत्वभिनवं गृह्णीयाद्दोषवर्जितम् ||८|| (सर्वाण्येव सक्षीराणि वीर्यवन्ति;) तेषामसम्पत्तावतिक्रान्तसंवत्सराण्याददीतेति ||९|| "All should be freshly collected, except for honey, ghee, jaggery, long pepper, and embelia. Fresh embelia, long pepper, honey, and ghee are beneficial. The rest should be collected fresh, free from defects. If not available, substances older than a year may be used." These Shlokas emphasize the importance of using freshly collected medicinal substances, while also noting exceptions such as honey, ghee, jaggery, long pepper, and embelia, which retain their efficacy even when not fresh. भवन्ति चात्र- गोपालास्तापसा व्याधा ये चान्ये वनचारिणः | मूलाहाराश्च ये तेभ्यो भेषजव्यक्तिरिष्यते ||१०|| "Here it is stated: From cowherds, ascetics, hunters, and other forest dwellers, and those who consume roots as food, the identification of medicinal plants is obtained." This Shloka highlights the knowledge and expertise of various groups such as cowherds, ascetics, hunters, and forest dwellers in identifying medicinal plants, as they are closely connected to nature and have a deep understanding of the flora. कटुस्तीक्ष्णश्च विस्रश्च गन्धस्तु पवनादिभिः | लोहगन्धिस्तु रक्तेन व्यामिश्रः सान्निपातिकः ||९|| लाजातसीतैलसमाः किञ्चिद्विस्राश्च गन्धतः | ज्ञेयाः प्रकृतिगन्धाः स्युः ... |१०| "Here it is stated: From cowherds, ascetics, hunters, and other forest dwellers, and those who consume roots as food, the identification of medicinal plants is obtained." This Shloka highlights the knowledge and expertise of various groups such as cowherds, ascetics, hunters, and forest dwellers in identifying medicinal plants, as they are closely connected to nature and have a deep understanding of the flora. सर्वावयवसाध्येषु पलाशलवणादिषु | व्यवस्थितो न कालोऽस्ति तत्र सर्वो विधीयते ||११|| "In the case of medicines like Palasha (Butea monosperma) and Lavana (salt), which are applicable to all parts of the body, there is no fixed time for their administration; they are prescribed universally." This Shloka highlights the versatility and broad applicability of certain medicines like Palasha and salt, which can be administered without any specific time constraints and are useful for various conditions. गन्धवर्णरसोपेता षड्विधा भूमिरिष्यते | तस्माद्भूमिस्वभावेन बीजिनः षड्रसायुताः ||१२|| "The land is considered to be of six types, based on smell, color, and taste. Accordingly, seeds possess six types of juices (Rasas) depending on the nature of the soil." This Shloka emphasizes the classification of land based on its sensory attributes and highlights how the nature of the soil influences the characteristics of the seeds grown on it. अव्यक्तः किल तोयस्य रसो निश्चयनिश्चितः | रसः स एव चाव्यक्तो व्यक्तो भूमिरसाद्भवेत् ||१३|| "The taste of water, though subtle and indistinct, becomes distinct and perceivable when influenced by the qualities of the soil." This Shloka highlights the transformative nature of water's taste when it interacts with the soil, emphasizing the impact of the soil's qualities on the water's flavor. सर्वलक्षणसम्पन्ना भूमिः साधारणा स्मृता | द्रव्याणि यत्र तत्रैव तद्गुणानि विशेषतः ||१४|| "Land that possesses all characteristics is considered normal. Substances collected from such land will specifically retain those qualities." This Shloka emphasizes that land with balanced and comprehensive characteristics is ideal for collecting substances, which will then retain the beneficial qualities of the land. विगन्धेनापरामृष्टमविपन्नं रसादिभिः | नवं द्रव्यं पुराणं वा ग्राह्यमेवं विनिर्दिशेत् ||१५|| "Substances, whether new or old, that are free from any bad smell and have not deteriorated in taste and other qualities, should be used as they are indicated." This Shloka emphasizes the importance of selecting substances that are free from any unpleasant smell and have retained their original taste and qualities, regardless of whether they are new or old. जङ्गमानां वयःस्थानां रक्तरोमनखादिकम् | क्षीरमूत्रपुरीषाणि जीर्णाहारेषु संहरेत् ||१६|| "From animals of various ages, collect blood, hair, nails, etc. As well as milk, urine, and feces, when they are properly digested." This Shloka highlights the collection of various animal products, emphasizing the importance of collecting them at the right time when they are properly digested and can be used effectively. प्लोतमृद्भाण्डफलकशङ्कुविन्यस्तभेषजम् | प्रशस्तायां दिशि शुचौ भेषजागारमिष्यते ||१७|| "Medicine stored on planks, earthen pots, boards, or stakes, in a clean and auspicious direction, is recommended in a pharmacy." This Shloka emphasizes the importance of proper storage of medicines in clean and auspicious conditions to maintain their efficacy and purity. इति सुश्रुतसंहितायां सूत्रस्थाने भूमिप्रविभागीयो नाम षट्त्रिंशोऽध्यायः ||३६|| "Thus ends the thirty-sixth chapter named 'The Division of Land' in the Sutra Sthana of the Sushruta Samhita." This concludes the chapter, summarizing the comprehensive guidelines and wisdom shared for the classification and division of land. Previous Next

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