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

Discover techniques for removing foreign bodies from wounds. Learn safe removal procedures, instruments used, post-extraction care, and management of complications from embedded objects. शल्यापनयनीयाध्यायः अथातः शल्यापनयनीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on the removal of foreign bodies." "As declared by the venerable Dhanvantari." This Shloka introduces the chapter dedicated to the techniques and methods for removing foreign bodies from the body, as taught by the revered sage Dhanvantari. It emphasizes the importance of understanding and mastering these procedures to ensure effective medical treatment and patient care. शल्यं द्विविधमवबद्धमनवबद्धं च ||३|| "Foreign bodies (Śalya) are of two types: attached (avabaddha) and unattached (anavabaddha)." This Shloka categorizes foreign bodies into two types based on their attachment within the body: attached (avabaddha), which are firmly lodged in tissues or structures, and unattached (anavabaddha), which are not firmly embedded. Understanding this distinction is crucial for determining the appropriate method of removal and treatment in medical practice. तत्र समासेनानवबद्धशल्योद्धरणार्थं पञ्चदश हेतून् वक्ष्यामः | तद्यथा- स्वभावः, पाचनं, भेदनं, दारणं, पीडनं, प्रमार्जनं, निर्ध्मापनं, वमनं, विरेचनं, प्रक्षालनं, प्रतिमर्शः, प्रवाहणम्, आचूषणम्, अयस्कान्तो, हर्षश्चेति ||४|| "Now, we shall briefly explain fifteen methods for removing unattached foreign bodies (anavabaddha Shalya). These methods are: natural expulsion, digestion, incision, tearing, pressing, wiping, blowing out, emesis, purgation, washing, wiping with fingers, flowing out, suction, using a magnet, and inducing excitement." This Shloka introduces fifteen different techniques for the removal of unattached foreign bodies. These methods range from natural expulsion and digestion to more active procedures like incision, tearing, pressing, and the use of tools such as magnets. Each method is tailored to address specific types of foreign bodies and their locations, emphasizing the importance of diverse strategies in ensuring successful removal and patient care. तत्राश्रुक्षवथूद्गारकासमूत्रपुरीषानिलैः स्वभावबलप्रवृत्तैर्नयनादिभ्यः पतति | मांसावगाढं शल्यमविदह्यमानं पाचयित्वा प्रकोथात्तस्य पूयशोणितवेगाद्गौरवाद्वा पतति | पक्वमभिद्यमानं भेदयेद्दारयेद्वा | भिन्नमनिरस्यमानं पीडनीयैः पीडयेत् पाणिभिर्वा | अणून्यक्षशल्यानि परिषेचनाध्मापनैर्बालवस्त्रपाणिभिः प्रमार्जयेत् | आहारशेषश्लेष्महीनाणुशल्यानि श्वसनोत्कासनप्रधमनैर्निर्धमेत् | अन्नशल्यानि वमनाङ्गुलिप्रतिमर्शप्रभृतिभिः | विरेचनैः पक्वाशयगतानि | व्रणदोषाशयगतानि प्रक्षालनैः | वातमूत्रपुरीषगर्भसङ्गेषु प्रवाहणमुक्तम् | मारुतोदकसविषरुधिरदुष्टस्तन्येष्वाचूषणमास्येन विषाणैर्वा | अनुलोममनवबद्धमकर्णमनल्पव्रणमुखमयस्कान्तेन | हृद्यवस्थितमनेककारणोत्पन्नं शोकशल्यं हर्षेणेति ||५|| "Tears, sneezing, belching, coughing, urination, defecation, and expulsion of wind naturally expel foreign bodies from the eyes and other parts. Foreign bodies embedded in the muscles, not causing inflammation, are expelled by suppuration and discharge of pus and blood due to increased pressure or weight. Incised and broken foreign bodies should be removed by pressing or squeezing with hands. Fine particles and minute foreign bodies should be wiped off using irrigation, blowing, and wiping with a soft cloth. Residual food particles and phlegm-free small foreign bodies should be blown out by exhalation, stretching, and blowing techniques. Food-related foreign bodies should be removed by emesis, finger applications, and similar methods. Those in the lower digestive tract should be removed by purgation. Wound-related foreign bodies should be washed out. In cases of wind, urine, feces, and embryo blockages, expulsion is advised. In cases of wind, water, poison, blood impurities, and contaminated breast milk, suction with the mouth or a horn is recommended. For unattached foreign bodies that are aligned, soft, and have a small wound opening, a magnet is used. For deep-seated foreign bodies caused by grief in the heart, inducing excitement is recommended." This Shloka elaborates on the various methods for removing different types of unattached foreign bodies (anavabaddha Shalya) based on their location and nature. It highlights the importance of selecting appropriate techniques, such as natural expulsion, emesis, purgation, washing, and the use of magnets or suction, to ensure effective removal and alleviate the associated symptoms. सर्वशल्यानां तु महतामणूनां वा द्वावेवाहरणहेतू भवतः- प्रतिलोमोऽनुलोमश्च ||६|| "For all types of foreign bodies, whether large or small, there are two methods of removal: against the direction (Pratiloma) and along the direction (Anuloma)." This Shloka explains that the removal of foreign bodies, regardless of their size, can be done using two primary methods: Pratiloma, which involves removal against the direction of the natural path, and Anuloma, which involves removal along the direction of the natural path. Understanding these methods is essential for effective and safe extraction of foreign objects from the body. तत्र प्रतिलोममर्वाचीनमानयेत् , अनुलोमं पराचीनम् ||७|| "For against the direction (Pratiloma), bring it forward; for along the direction (Anuloma), push it backward." This Shloka clarifies the two methods of foreign body removal. Pratiloma involves extracting the foreign object by bringing it forward, opposite to its natural path, while Anuloma involves pushing the foreign object backward, along its natural path. Understanding and applying these methods are essential for effectively managing and removing foreign bodies from the body. उत्तुण्डितं छित्त्वा निर्घातयेच्छेदनीयमुखम् ||८|| "When the tip is elevated, cut and remove the foreign body using a cutting instrument." This Shloka provides guidance on the procedure for removing a foreign object when its tip is raised. It advises using a cutting instrument to sever and extract the object effectively. This method ensures precise removal while minimizing damage to the surrounding tissues. छेदनीयमुखान्यपि कुक्षिवक्षःकक्षावङ्क्षणपर्शुकान्तरपतितानि च हस्तशक्यं यथामार्गेण हस्तेनैवापहर्तुं प्रयतेत ||९|| "Even foreign bodies that have fallen into the abdomen, chest, armpits, groin, and spaces between the ribs, if accessible by hand, should be removed by hand in the proper manner." This Shloka instructs that foreign bodies lodged in areas like the abdomen, chest, armpits, groin, and spaces between the ribs should be removed by hand, using the correct technique, provided they are reachable. It emphasizes the importance of manual extraction in cases where it is feasible and safe, ensuring minimal complications and effective treatment. हस्तेनैवापहर्तुमशक्यं विशस्य शस्त्रेण यन्त्रेणापहरेत् ||१०|| "When manual removal is not possible, the foreign body should be extracted using surgical instruments or devices." This Shloka emphasizes that if a foreign body cannot be removed by hand, it is necessary to use surgical instruments or devices for extraction. It highlights the importance of employing appropriate tools to ensure effective and safe removal of foreign objects from the body. भवति चात्र- शीतलेन जलेनैनं मूर्च्छन्तमवसेचयेत् | संरक्षेदस्य मर्माणि मुहुराश्वासयेच्च तम् ||११|| "In this context, one should pour cold water over a fainting person, protect their vital organs, and repeatedly reassure them." This Shloka advises on the immediate steps to take when someone faints or loses consciousness. Pouring cold water helps to revive the person, while protecting their vital organs ensures their safety. Offering reassurance and comfort is also essential for their recovery and well-being. ततः शल्यमुद्धृत्य निर्लोहितं व्रणं कृत्वा स्वेदार्हमग्निघृतप्रभृतिभिः संस्वेद्यावदह्य प्रदिह्य सर्पिर्मधुभ्यां बद्ध्वाऽऽचारिकमुपदिशेत् | (सिरास्नायुविलग्नं शलाकादिभिर्विमोच्यापनयेत्; श्वयथुग्रस्तवारङ्गं समवपीड्य श्वयथुं; दुर्बलवारङ्गं कुशादिभिर्बद्ध्वा|) ||१२|| "Then, after extracting the foreign body and stopping the bleeding, treat the wound with fomentation using materials like fire and ghee until it is properly heated. Apply ointment of ghee and honey, and bandage the wound, providing the necessary post-treatment care. If the foreign body is lodged in the veins or ligaments, it should be removed with needles or similar instruments. For a limb affected by swelling, the swelling should be pressed out. If the limb is weak, it should be bandaged with materials like grass." This Shloka explains the post-extraction treatment of a wound after the removal of a foreign body. It emphasizes the importance of stopping the bleeding, applying proper heat treatment, using ointments like ghee and honey, and bandaging the wound for optimal healing. It also provides specific instructions for removing foreign bodies lodged in veins or ligaments and managing swelling or weakness in affected limbs. हृदयमभितो वर्तमानं शल्यं शीतजलादिभिरुद्वेजितस्यापहरेद्यथामार्गं; दुरुपहरमन्यतोऽपबाध्यमानं पाटयित्वोद्धरेत् ||१३|| "A foreign body located around the heart should be irritated with cold water and removed in the natural direction. If it is difficult to remove and causing obstruction from another direction, it should be extracted by cutting." This Shloka provides instructions for the removal of foreign bodies located around the heart. It advises the use of cold water to induce irritation and then removing the foreign object in its natural direction. If the object is challenging to remove and is causing obstruction, it should be extracted by making an incision. This emphasizes the importance of careful and precise techniques in managing foreign bodies near vital organs like the heart. अस्थिविवरप्रविष्टमस्थिविदष्टं वाऽवगृह्य पादाभ्यां यन्त्रेणापहरेत्, अशक्यमेवं वा बलवद्भिः सुपरिगृहीतस्य यन्त्रेण ग्राहयित्वा शल्यवारङ्गं प्रविभुज्य धनुर्गुणैर्बद्ध्वैकतश्चास्य पञ्चाङ्ग्यामुपसंयतस्याश्वस्यवक्त्रकविके बध्नीयात्, अथैनं कशया ताडयेद्यथोन्नामयञ् शिरो वेगेन शल्यमुद्धरति; दृढां वा वृक्षशाखामवनम्य तस्यां पूर्ववद्बद्ध्वोद्धरेत् ||१४|| "For a foreign body that has entered a bone cavity or been bitten by a bone, it should be grasped firmly and extracted with a tool using the feet for leverage. If this is not possible, the patient should be tied securely with strong ropes and the affected limb attached to a fixed object. The patient is then struck with a whip to induce movement, which helps in extracting the foreign body with force. Alternatively, bending a strong tree branch and securing the patient to it, then allowing the branch to spring back, can also aid in the extraction." This Shloka provides instructions for removing foreign bodies lodged in bone cavities. It emphasizes the use of tools, strong ropes, and mechanical leverage to extract the foreign body. The techniques mentioned involve using the patient's movement or the spring action of a bent tree branch to aid in the extraction process, ensuring effective removal of the foreign object. अदेशोत्तुण्डितमष्ठीलाश्ममुद्गराणामन्यतमस्य प्रहारेण विचाल्य यथामार्गमेव यन्त्रेण ||१५|| "A foreign body lodged incorrectly can be dislodged using the impact of a fist, stone, or mallet and then extracted using a tool in the correct direction." This Shloka provides guidance on dealing with foreign bodies that are improperly lodged. It recommends dislodging them by applying a strong impact with a fist, stone, or mallet. Once loosened, the foreign body can be extracted using a suitable tool, ensuring it is removed in the proper direction to avoid further complications. विमृदितकर्णानि कर्णवन्त्यनाबाधकरदेशोत्तुण्डितानि पुरस्तादेव ||१६|| "Foreign bodies with smooth or rounded ends that are not deeply embedded should be removed from the front, without causing further damage to the surrounding tissues." This Shloka suggests a careful approach when dealing with foreign bodies that have smooth or rounded ends and are not deeply lodged. It emphasizes removing them from the front to avoid causing additional harm to the surrounding area, ensuring a safe and effective extraction process. जातुषे कण्ठासक्ते कण्ठे नाडीं प्रवेश्याग्नितप्तां च शलाकां, तयाऽवगृह्य शीताभिरद्भिः परिषिच्य स्थिरीभूतं शल्यमुद्धरेत् ||१७|| "When a foreign body is stuck in the throat, insert a tube and use a heated instrument to grasp it, then solidify it with cold water and remove it." This Shloka describes a method for removing a foreign body lodged in the throat. It suggests inserting a tube and using a heated instrument to secure the foreign object. After solidifying it with cold water, the object can then be safely extracted. This method ensures effective removal while minimizing harm to the surrounding tissues. अजातुषं तु जतुमधूच्छिष्टप्रलिप्तया शलाकया पूर्वकल्पेनेत्येके ||१८|| "For a non-pitch foreign body, it should be coated with a mixture of pitch, honey, and leftover food, and then extracted using the same method described earlier." This Shloka provides an alternative method for removing foreign bodies that are not coated with pitch. It suggests coating the foreign body with a mixture of pitch, honey, and leftover food before following the previously described method for extraction. This approach helps to ensure a more effective and safe removal process. अस्थिशल्यमन्यद्वा तिर्यक्कण्ठासक्तमवेक्ष्य केशोण्डुकं दृढैकदीर्घसूत्रबद्धं द्रवभक्तोपहितं पाययेदाकण्ठात् पूर्णकोष्ठं च वामयेत्, वमतश्च शल्यैकदेशसक्तं ज्ञात्वा सूत्रं सहसा त्वाक्षिपेत्; मृदुना वा दन्तधावनकूर्चकेनापहरेत् प्रणुदेद्वाऽन्तः | क्षतकण्ठाय च मधुसर्पिषी लेढुं प्रयच्छेत्त्रिफलाचूर्णं वा मधुशर्करामिश्रम् ||१९|| "If a foreign body made of bone or any other material is lodged sideways in the throat, prepare a tuft of hair tied with a strong long thread and soaked in liquid food. Have the patient drink until the stomach is full, then induce vomiting. While the patient is vomiting, observe the part of the foreign body that is grasped and quickly pull the thread. Alternatively, remove it with a soft toothbrush or push it inside. For a wounded throat, provide a mixture of honey and ghee to lick, or Triphala powder mixed with honey and sugar." This Shloka offers a detailed method for removing foreign bodies stuck sideways in the throat. It involves using a tuft of hair tied with a strong thread and soaked in liquid food to induce vomiting and then swiftly extracting the foreign body. The Shloka also provides guidance on soothing a wounded throat with a mixture of honey, ghee, or Triphala powder. उदकपूर्णोदरमवाक्शिरसमवपीडयेद्धुनीयाद्वामयेद्वा भस्मराशौ वा निखनेदामुखात् ||२०|| "For a person with a stomach full of water, press their abdomen while they are bent forward, causing them to vomit, or bury their face in a heap of ashes." This Shloka suggests a method to induce vomiting by pressing the abdomen of a person whose stomach is full of water while they are bent forward. Alternatively, burying their face in a heap of ashes can also help in expelling the contents of the stomach. These techniques aim to remove any foreign bodies or harmful substances ingested by the person. ग्रासशल्ये तु कण्ठासक्ते निःशङ्कमनवबुद्धं स्कन्धे मुष्टिनाऽभिहन्यात्, स्नेहं मद्यं पानीयं वा पाययेत् ||२१|| "When a foreign body like a piece of food is stuck in the throat, without hesitation and with proper knowledge, strike the patient's back with a fist. Alternatively, make them drink oil, liquor, or water." This Shloka provides immediate first aid techniques for removing a foreign body, such as food, lodged in the throat. It advises striking the patient's back with a fist to dislodge the object or making the patient drink oil, liquor, or water to help push the object down. बाहुरज्जुलतापाशैः कण्ठपीडनाद्वायुः प्रकुपितः श्लेष्माणं कोपयित्वा स्रोतो निरुणद्धि, लालास्रावं फेनागमनं सञ्ज्ञानाशं चापादयति; तमभ्यज्य संस्वेद्य शिरोविरेचनं तस्मै तीक्ष्णं विदध्याद्रसं च वातघ्नं दद्यादिति ||२२|| "When the wind (vayu) is agitated due to the pressure of ropes, knots, or other restraints around the throat, it aggravates the phlegm (shleshma), obstructing the channels and causing drooling, frothing, and loss of consciousness. Massage and apply heat to the affected area, administer a strong head-cleansing treatment, and provide a medication that pacifies the wind (vayu)." This Shloka describes the effects of external pressure on the throat, which can lead to serious symptoms like drooling, frothing, and loss of consciousness due to the obstruction of bodily channels. It emphasizes the importance of using massage, heat application, and appropriate medicinal treatments to alleviate these symptoms and restore balance to the body. भवन्ति चात्र- शल्याकृतिविशेषांश्च स्थानान्यावेक्ष्य बुद्धिमान् | तथा यन्त्रपृथक्त्वं च सम्यक् शल्यमथाहरेत् ||२३|| कर्णवन्ति तु शल्यानि दुःखाहार्याणि यानि च | आददीत भिषक् तस्मात्तानि युक्त्या समाहितः ||२४|| एतैरुपायैः शल्यं तु नैव निर्यात्यते यदि | मत्या निपुणया वैद्यो यन्त्रयोगैश्च निर्हरेत् ||२५|| शोथपाकौ रुजश्चोग्राः कुर्याच्छल्यमनाहृतम् | वैकल्यं मरणं चापि तस्माद्यत्नाद्विनिर्हरेत् ||२६|| "In this context: An intelligent physician should consider the specific characteristics and locations of the foreign bodies, as well as the appropriate instruments, to remove the foreign bodies properly. Foreign bodies that are difficult to remove and those that cause pain should be carefully extracted by a skillful physician with the appropriate technique. If the foreign bodies cannot be removed by these methods, a proficient physician should use advanced techniques and instruments to extract them. Foreign bodies left untreated can cause severe inflammation, intense pain, disability, and even death; therefore, they must be removed with great care." These Shlokas emphasize the importance of understanding the characteristics and locations of foreign bodies for their effective removal. They highlight the need for skillful techniques and appropriate instruments to ensure the proper extraction of foreign bodies and prevent severe complications such as inflammation, pain, disability, and death. इति सुश्रुतसंहितायां सूत्रस्थाने शल्यापनयनीयो नाम सप्तविंशतितमोऽध्यायः ||२७|| "Thus ends the twenty-seventh chapter named 'Removal of Foreign Bodies' in the Sutrasthana of the Sushruta Samhita." This Shloka signifies the conclusion of the twenty-seventh chapter in the Sutrasthana section of the Sushruta Samhita, which is dedicated to the various methods and techniques for the removal of foreign bodies. It underscores the comprehensive approach and detailed knowledge encapsulated in this ancient medical text. Previous Next

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

Identify favorable and unfavorable signs in wound prognosis. Learn fatal symptoms indicating when to abandon treatment and signs predicting successful wound healing and recovery. विपरीताविपरीतव्रणविज्ञानीयाध्यायः अथातो विपरीताविपरीतव्रणविज्ञानीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on the recognition of proper and improper wounds." "As declared by the venerable Dhanvantari." This Shloka introduces a chapter dedicated to understanding the characteristics of proper and improper wounds. It highlights the importance of accurate recognition and diagnosis of wounds to ensure effective treatment and patient care, as taught by the revered sage Dhanvantari. फलाग्निजलवृष्टीनां पुष्पधूमाम्बुदा यथा | ख्यापयन्ति भविष्यत्त्वं तथा रिष्टानि पञ्चताम् ||३|| "Just as fruit, fire, rainfall, flowers, smoke, and clouds predict their future states, so do omens indicate impending doom." This Shloka compares the predictability of natural phenomena like fruit ripening, fire burning, rainfall, blooming flowers, rising smoke, and forming clouds to the way omens can foreshadow future events, particularly negative ones. It highlights the belief in the significance of omens in understanding and predicting future occurrences. तानि सौक्ष्म्यात् प्रमादाद्वा तथैवाशु व्यतिक्रमात् | गृह्यन्ते नोद्गतान्यज्ञैर्मुमूर्षोर्न त्वसम्भवात् ||४|| ध्रुवं तु मरणं रिष्टे... |५| "Due to subtlety, negligence, or sudden occurrence, omens are not perceived by the ignorant, nor do they affect those who are not dying. But when omens appear, death is certain." This Shloka explains that omens can be missed due to their subtle nature, lack of awareness, or sudden occurrence. It emphasizes that those who are ignorant or not near death may not recognize or be affected by these omens. However, the appearance of omens is a definite indicator of impending death. ... ब्राह्मणैस्तत् किलामलैः | रसायनतपोजप्यतत्परैर्वा निवार्यते ||५|| "It is said that these omens can be averted by pure Brahmins who are dedicated to the practices of alchemy, austerity, and recitation of mantras." This Shloka continues the discussion on omens, suggesting that they can be counteracted by pure and knowledgeable Brahmins through the dedicated practices of alchemy (rasayana), austerity (tapas), and the recitation of mantras (japa). It emphasizes the importance of spiritual practices in mitigating the effects of negative omens. नक्षत्रपीडा बहुधा यथा कालं विपच्यते | तथैवारिष्टपाकं च ब्रुवते बहवो जनाः ||६|| "As the afflictions of the stars mature over time, so do the omens develop, as many people believe." This Shloka draws a parallel between the maturation of astrological afflictions and the development of omens. It suggests that just as the negative influences of stars or planetary positions affect individuals over time, the impact of omens also gradually unfolds, as understood by many people. असिद्धिमाप्नुयाल्लोके प्रतिकुर्वन् गतायुषः | अतोऽरिष्टानि यत्नेन लक्षयेत् कुशलो भिषक् ||७|| "In this world, one who treats those with a shortened lifespan without recognizing the omens will face failure. Therefore, a skillful physician should carefully observe the omens." This Shloka emphasizes the importance of recognizing and interpreting omens in medical practice. It warns that failing to acknowledge these signs when treating patients with a shortened lifespan can lead to unsuccessful outcomes. Hence, a knowledgeable and skillful physician must be diligent in observing and understanding omens to ensure effective treatment and care. गन्धवर्णरसादीनां विशेषाणां स्वभावतः | वैकृतं यत् तदाचष्टे व्रणिनः पक्वलक्षणम् ||८|| "The natural characteristics of smell, color, taste, and others, when altered, indicate the signs of suppuration in a wound." This Shloka highlights how changes in the natural properties of smell, color, taste, and other characteristics can signal the presence of suppuration (the process of pus formation) in a wound. These signs are crucial for diagnosing the condition of a wound and determining the appropriate treatment. कटुस्तीक्ष्णश्च विस्रश्च गन्धस्तु पवनादिभिः | लोहगन्धिस्तु रक्तेन व्यामिश्रः सान्निपातिकः ||९|| लाजातसीतैलसमाः किञ्चिद्विस्राश्च गन्धतः | ज्ञेयाः प्रकृतिगन्धाः स्युः ... |१०| "The smell which is pungent, strong, and foul is associated with Vata and other doshas. A metallic smell mixed with blood indicates a Sannipata condition (a combined aggravation of all three doshas). The natural smells are like those of fried rice and linseed oil, with slight variations in odor." These Shlokas describe the different types of smells associated with wounds and their underlying causes. Understanding these variations helps in diagnosing the condition of the wound and determining the appropriate treatment. ... रतोऽन्यद्गन्धवैकृतम् ||१०|| मद्यागुर्वाज्यसुमनापद्मचन्दनचम्पकैः | सगन्धा दिव्यगन्धाश्च मुमूर्षूणां व्रणाः स्मृताः ||११|| श्ववाजिमूषिकध्वाङ्क्षपूतिवल्लूरमत्कुणैः | सगन्धाः पङ्कगन्धाश्च भूमिगन्धाश्च गर्हिताः ||१२|| "Any other abnormal smells are considered significant. Wounds of those near death are said to have fragrances like alcohol, ghee, flowers, lotus, sandalwood, and champaka. However, wounds with smells like those of dogs, horses, mice, vultures, putrid substances, bedbugs, mud, and earth are considered objectionable." These Shlokas provide insights into the different smells associated with wounds and their implications. Pleasant fragrances are linked to wounds of those near death, while unpleasant smells are regarded as undesirable and indicative of poor prognosis. कुङ्कुमध्यामकङ्कुष्ठसवर्णाः पित्तकोपतः | न दह्यन्ते न चूष्यन्ते भिषक् तान् परिवर्जयेत् ||१३|| कण्डूमन्तः स्थिराः श्वेताः स्निग्धाः कफनिमित्ततः | दूयन्ते वाऽपि दह्यन्ते भिषक् तान् परिवर्जयेत् ||१४|| कृष्णास्तु ये तनुस्रावा वातजा मर्मतापिनः | स्वल्पामपि न कुर्वन्ति रुजं तान् परिवर्जयेत् ||१५|| "Wounds that are yellowish-red or crimson in color due to aggravated Pitta, which neither burn nor secrete, should be avoided by the physician. Wounds that are itchy, firm, white, and oily due to aggravated Kapha, which either spread or burn, should also be avoided by the physician. Wounds that are black, with thin secretions due to aggravated Vata, which affect vital parts, and cause minimal pain, should be avoided by the physician." These Shlokas describe different types of wounds based on the aggravation of doshas (Pitta, Kapha, and Vata) and their characteristics. They emphasize that physicians should be cautious with these wounds and avoid treating them if they exhibit these specific traits. क्ष्वेडन्ति घुर्घुरायन्ते ज्वलन्तीव च ये व्रणाः | त्वङ्मांसस्थाश्च पवनं सशब्दं विसृजन्ति ये ||१६|| ये च मर्मस्वसम्भूता भवन्त्यत्यर्थवेदनाः |१७| "Wounds that produce whistling or gurgling sounds and seem to burn, which exhale air with noise from the skin and muscle tissues due to aggravated Vata, should be avoided by the physician. Wounds that occur in vital parts and cause extreme pain should also be avoided by the physician." These Shlokas describe certain types of wounds that exhibit specific symptoms such as unusual sounds, burning sensations, and extreme pain. The physician is advised to be cautious and avoid treating these wounds due to their complexity and potential complications. दह्यन्ते चान्तरत्यर्थं बहिः शीताश्च ये व्रणाः ||१७|| दह्यन्ते बहिरत्यर्थं भवन्त्यन्तश्च शीतलाः |१८| "Wounds that burn excessively inside and are cold externally should be avoided by the physician. Wounds that burn excessively externally and are cold inside should also be avoided by the physician." These Shlokas describe wounds with contradictory sensations of burning and coldness, either internally or externally. Physicians are advised to be cautious and avoid treating such complex wounds due to their unusual symptoms and potential complications. शक्तिध्वजरथाः कुन्तवाजिवारणगोवृषाः ||१८|| येषु चाप्यवभासेरन् प्रासादाकृतयस्तथा | चूर्णावकीर्णा इव ये भान्तिचानवचूर्णिताः ||१९|| "Wounds that resemble spears, banners, chariots, lances, horses, elephants, and bulls, as well as those that appear like the shapes of palaces, should be avoided. Also, wounds that look as if they are scattered with powder but are not actually powdered should be avoided." These Shlokas use symbolic imagery to describe the appearances of certain wounds that should be avoided by physicians due to their complexity or negative prognosis. The comparison to various objects and shapes highlights the importance of careful observation and judgment in wound treatment. प्राणमांसक्षयश्वासकासारोचकपीडिताः | प्रवृद्धपूयरुधिरा व्रणा येषां च मर्मसु ||२०|| "Wounds in patients suffering from breathlessness, cough, and anorexia, with diminished vitality and muscle tissue, and those with excessive pus and blood at vital points, should be avoided." This Shloka describes the conditions of wounds in patients who are experiencing severe symptoms such as breathlessness, cough, anorexia, reduced vitality, and muscle tissue loss. It also mentions wounds with excessive pus and blood at vital points, advising physicians to avoid treating these complex and high-risk wounds. क्रियाभिः सम्यगारब्धा न सिद्ध्यन्ति च ये व्रणाः | वर्जयेत्तानपि प्राज्ञः संरक्षन्नात्मनो यशः ||२१|| "Wounds that do not heal despite proper treatment should also be avoided by a wise physician, thus preserving their own reputation." This Shloka emphasizes the importance of a physician's judgment in recognizing wounds that are resistant to treatment. By avoiding such wounds, a physician can maintain their reputation and ensure that they provide effective care to patients. इति सुश्रुतसंहितायां सूत्रस्थाने विपरीताविपरीतव्रणविज्ञानीयो नामाष्टाविंशतितमोऽध्यायः ||२८|| "Thus ends the twenty-eighth chapter named 'Recognition of Proper and Improper Wounds' in the Sutrasthana of the Sushruta Samhita." This Shloka signifies the conclusion of the twenty-eighth chapter in the Sutrasthana section of the Sushruta Samhita, which focuses on understanding the characteristics of proper and improper wounds. It highlights the importance of accurate recognition and diagnosis of wounds to ensure effective treatment and patient care. Previous Next

Diagnose disease severity through altered facial features, body characteristics, and shadow analysis. Learn physical signs indicating prognosis and complexion changes in critically ill patients. छायाविप्रतिपत्त्यध्यायः अथातश्छायाविप्रतिपत्तिमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, I shall explain the chapter on 'The Misconception of Shadows'." "As spoken by the revered Dhanvantari." This marks the beginning of a new chapter in the Sushruta Samhita, focusing on understanding the misconceptions related to shadows and their implications. श्यावा लोहितिका नीला पीतिका वाऽपि मानवम् | अभिद्रवन्ति यं छायाः स परासुरसंशयम् ||३|| "If shadows that are dark, red, blue, or yellow chase a person, that person is without a doubt a demon." This Shloka describes the ominous perception of different colored shadows chasing a person, indicating a severe disturbance or demonic possession. ह्रीरपक्रमते यस्य प्रभास्मृतिधृतिश्रियः | अकस्माद्यं भजन्ते वा स गतासुरसंशयम् ||४|| "One whose modesty, radiance, memory, firmness, and wealth suddenly abandon them, or who is suddenly troubled by them, is said to be near death without a doubt." This Shloka describes a person experiencing the sudden loss or trouble of positive attributes like modesty, radiance, memory, firmness, and wealth as a sign of a serious health issue or imminent mortality. यस्याधरौष्ठः पतितः क्षिप्तश्चोर्ध्वं तथोत्तरः | उभौ वा जाम्बवाभासौ दुर्लभं तस्य जीवितम् ||५|| आरक्ता दशना यस्य श्यावा वा स्युः पतन्ति वा | खञ्जनप्रतिमा वाऽपि तं गतायुषमादिशेत् ||६|| कृष्णा स्तब्धाऽवलिप्ता वा जिह्वा शूना च यस्य वै | कर्कशा वा भवेद्यस्य सोऽचिराद्विजहात्यसून् ||७|| कुटिला स्फुटिता वाऽपि शुष्का वा यस्य नासिका | अवस्फूर्जति मग्ना वा न स जीवति मानवः ||८|| सङ्क्षिप्ते विषमे स्तब्धे रक्ते स्रस्ते च लोचने | स्यातां वा प्रस्रुते यस्य स गतायुर्नरो ध्रुवम् ||९|| केशाः सीमन्तिनो यस्य सङ्क्षिप्ते विनते भ्रुवौ | लुण्डन्ति चाक्षिपक्ष्माणि सोऽचिराद्याति मृत्यवे ||१०|| "If the lower lip of a person falls or the upper lip is twisted upward, or both lips appear dark, their life is in danger. If the teeth become red, black, or fall out, or resemble the shape of a wagtail's tail, that person is near death. If the tongue is black, stiff, swollen, or rough, that person will soon lose their life. If the nose is crooked, split, dry, or sunken, that person will not survive. If the eyes are contracted, uneven, stiff, red, drooping, or watering, that person is certainly near death. If the hair of the head falls out, the eyebrows droop, or the eyelashes fall out, that person will soon meet death." These Shlokas describe various physical signs and symptoms that indicate severe disturbances and potential imminent mortality. Recognizing these signs is crucial for understanding the severity of the condition. नाहरत्यन्नमास्यस्थं न धारयति यः शिरः | एकाग्रदृष्टिर्मूढात्मा सद्यः प्राणान् जहाति सः ||११|| बलवान् दुर्बलो वाऽपि सम्मोहं योऽधिगच्छति | उत्थाप्यमानो बहुशस्तं पक्वं भिषगादिशेत् ||१२|| उत्तानः सर्वदा शेते पादौ विकुरुते च यः | विप्रसारणशीलो वा न स जीवति मानवः ||१३|| शीतपादकरोच्छ्वासश्छिन्नोच्छ्वासश्च यो भवेत् | काकोच्छ्वासश्च यो मर्त्यस्तं धीरः परिवर्जयेत् ||१४|| निद्रा न छिद्यते यस्य यो वा जागर्ति सर्वदा | मुह्येद्वा वक्तुकामश्च प्रत्याख्येयः स जानता ||१५|| उत्तरौष्ठं च यो लिह्यादुत्कारांश्च करोति यः | प्रेतैर्वा भाषते सार्धं प्रेतरूपं तमादिशेत् ||१६|| "One who does not take food from the mouth or does not hold their head up, or has a fixed and dull gaze, will suddenly lose their life. One who is strong or weak but becomes unconscious, and is frequently lifted up, should be considered as ripe (for death) by the physician. One who always lies on their back and moves their feet, or stretches out their limbs, will not survive. One who has cold hands and feet, irregular breathing, or crows' breathing should be avoided by the wise. One whose sleep is not interrupted or who always stays awake, or becomes confused and wishes to speak, should be rejected by the knowledgeable. One who licks their upper lip or makes belching sounds, or speaks with the dead, is considered to have a ghost-like appearance and is near death." These Shlokas describe various signs and symptoms indicating severe disturbances and potential imminent mortality. Recognizing these signs is crucial for understanding the severity of the condition. खेभ्यः सरोमकूपेभ्यो यस्य रक्तं प्रवर्तते | पुरुषस्याविषार्तस्य सद्यो जह्यात् स जीवितम् ||१७|| वाताष्ठीला तु हृदये यस्योर्ध्वमनुयायिनी | रुजान्नविद्वेषकरी स परासुरसंशयम् ||१८|| अनन्योपद्रवकृतः शोफः पादसमुत्थितः | पुरुषं हन्ति, नारीं तु मुखजो गुह्यजो द्वयम् ||१९|| अतिसारो ज्वरो हिक्का छर्दिः शूनाण्डमेढ्रता | श्वासिनः कासिनो वाऽपि यस्य तं क्षीणमादिशेत् ||२०|| स्वेदो दाहश्च बलवान् हिक्का श्वासश्च मानवम् | बलवन्तमपि प्राणैर्वियुञ्जन्ति न संशयः ||२१|| श्यावा जिह्वा भवेद्यस्य सव्यं चाक्षि निमज्जति | मुखं च जायते पूति यस्य तं परिवर्जयेत् ||२२|| वक्त्रमापूर्यतेऽश्रूणां स्विद्यतश्चरणावुभौ | चक्षुश्चाकुलतां याति यमराष्ट्रं गमिष्यतः ||२३|| अतिमात्रं लघूनि स्युर्गात्राणि गुरुकाणि वा | यस्याकस्मात् स विज्ञेयो गन्ता वैवस्वतालयम् ||२४|| पङ्कमत्स्यवसातैलघृतगन्धांश्च ये नराः | मृष्टगन्धांश्च ये वान्ति गन्तारस्ते यमालयम् ||२५|| यूका ललाटमायान्ति बलिं नाश्नन्ति वायसाः | येषां चापि रतिर्नास्ति यातारस्ते यमालयम् ||२६|| ज्वरातिसारशोफाः स्युर्यस्यान्योन्यावसादिनः | प्रक्षीणबलमांसस्य नासौ शक्यश्चिकित्सितम् ||२७|| क्षीणस्य यस्य क्षुत्तृष्णे हृद्यैर्मिष्टैर्हितैस्तथा | न शाम्यतोऽन्नपानैश्च तस्य मृत्युरुपस्थितः ||२८|| प्रवाहिका शिरःशूलं कोष्ठशूलं च दारुणम् | पिपासा बलहानिश्च तस्य मृत्युरुपस्थितः ||२९|| "If blood flows from the pores of the body without any injury, that person will suddenly lose their life. If there is a hard, painful swelling in the heart moving upwards, that person is undoubtedly possessed by a demon. A swelling that originates in the feet without any other symptoms will kill a man, while for a woman, one originating in the mouth or genitals will do the same. Diarrhea, fever, hiccups, vomiting, and swollen scrotum and penis, or those who are breathless and coughing should be considered weakened. Excessive sweating and burning sensation, hiccups, and breathlessness, even in a strong person, will certainly cause loss of life. If the tongue becomes black, the left eye sinks, and the mouth becomes foul-smelling, that person should be avoided. If the mouth is filled with tears and both feet sweat, and the eyes become restless, that person is bound for the realm of Yama (death). If the body becomes extremely light or heavy suddenly, that person is destined for the abode of Yama. Those who vomit the smell of mud, fish, fat, oil, or ghee, or sweet smells, are headed for the abode of Yama. If lice appear on the forehead and crows refuse to eat their offerings, or if they have no desire, they are destined for the abode of Yama. If fever, diarrhea, and swelling occur together, the weak person cannot be treated successfully. If hunger and thirst of a weakened person do not subside even with tasty and suitable food and drink, their death is imminent. Severe diarrhea, headache, abdominal pain, and thirst with loss of strength, indicate imminent death." These Shlokas provide a detailed description of various physical signs and symptoms indicating severe disturbances and potential imminent mortality. Recognizing these signs is crucial for understanding the severity of the condition. विषमेणोपचारेण कर्मभिश्च पुराकृतैः | अनित्यत्वाच्च जन्तूनां जीवितं निधनं व्रजेत् ||३०|| "Through improper treatments and actions done in the past, and due to the impermanence of living beings, life comes to an end." This Shloka emphasizes that improper treatments and past actions, along with the inherent impermanence of life, can lead to the end of one's life. It highlights the importance of proper care and the transient nature of existence. प्रेता भूताः पिशाचाश्च रक्षांसि विविधानि च | मरणाभिमुखं नित्यमुपसर्पन्ति मानवम् ||३१|| तानि भेषजवीर्याणि प्रतिघ्नन्ति जिघांसया | तस्मान्मोघाः क्रियाः सर्वा भवन्त्येव गतायुषाम् ||३२|| "Ghosts, spirits, goblins, and various demons constantly approach a person who is near death. They are repelled by the power of medicines, but all treatments are in vain for those whose time has come." These Shlokas describe the presence of supernatural beings around a person who is near death and emphasize that even powerful medicines may not be effective if the individual's time has come. It highlights the inevitability of death despite efforts to prolong life. इति सुश्रुतसंहितायां सूत्रस्थाने छायाविप्रतिपत्तिर्नामैकत्रिंशत्तमोऽध्यायः ||३१|| "Thus ends the thirty-first chapter named 'The Misconception of Shadows' in the Sushruta Samhita's Sutra Sthana." We've concluded this insightful chapter from the Sushruta Samhita, which elucidates various misconceptions related to shadows and their implications on health. Previous Next

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

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

Master eight fundamental surgical procedures: Chhedana (excision), Bhedana (incision), Lekhana (scraping), Eshana (probing), Vyadhana (puncturing), Aharana (extraction), Visravana (draining), Seevana (suturing). अष्टविधशस्त्रकर्मीयाध्यायः अथातोऽष्टविधशस्त्रकर्मीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| “Now, we shall expound the chapter on the eight types of surgical procedures." "As was spoken by the revered Dhanvantari.” These introductory shlokas set the stage for a detailed discussion on various surgical techniques as taught by Lord Dhanvantari, the deity of Ayurveda and surgery. छेद्या भगन्दरा ग्रन्थिः श्लैष्मिकस्तिलकालकः | व्रणवर्त्मार्बुदान्यर्शश्चर्मकीलोऽस्थिमांसगम् ||३|| शल्यं जतुमणिर्मांससङ्घातो गलशुण्डिका | स्नायुमांससिराकोथो वल्मीकं शतपोनकः ||४|| अध्रुषश्चोपदंशाश्च मांसकन्द्यधिमांसकः |५| “The conditions requiring excision include fistula-in-ano, glandular swellings, lesions related to phlegm, infected wounds, tumors, hemorrhoids, warts, and conditions involving bone and muscle. Foreign bodies, stones or calculi, flesh accumulations, goiters, conditions involving muscles, ligaments, and veins, anthrax, and complex abscesses. Difficult-to-treat conditions, venereal diseases, flesh growths, and excessive growth of flesh.” These shlokas list various conditions requiring surgical excision, emphasizing the need for removal of affected tissues for effective treatment. भेद्या विद्रधयोऽन्यत्र सर्वजाद्ग्रन्थयस्त्रयः ||५|| आदितो ये विसर्पाश्च वृद्धयः सविदारिकाः | प्रमेहपिडकाः शोफः स्तनरोगोऽवमन्थकाः ||६|| कुम्भीकानुशयी नाड्यो वृन्दौ पुष्करिकाऽलजी | प्रायशः क्षुद्ररोगाश्च पुप्पुटौ तालुदन्तजौ ||७|| तुण्डिकेरी गिलायुश्च पूर्वं ये च प्रपाकिणः | बस्तिस्तथाऽश्मरीहेतोर्मेदोजा ये च केचन ||८|| “The conditions requiring incision include abscesses, all types of glandular swellings, erysipelas, phlegmonous growths, diabetic boils, edema, breast diseases, and inflammatory swellings. Cysts, sinus tracts, compound abscesses, pustular eruptions, small ulcers, nasal polyps, dental abscesses, tonsillar abscesses, inflammatory throat conditions, previous abscesses, bladder stones, and any other fatty or fluid-filled swellings.” These shlokas highlight conditions that need surgical incision, emphasizing the importance of incision for effective treatment. लेख्याश्चतस्रो रोहिण्यः किलासमुपजिह्विका | मेदोजो दन्तवैदर्भो ग्रन्थिर्वर्त्माधिजिह्विका ||९|| अर्शांसि मण्डलं मांसकन्दी मांसोन्नतिस्तथा |१०| “The conditions requiring scarification include four types of ulcers, depigmentation, sublingual growths, fatty growths, dental swellings, glandular swellings, and growths on the eyelids. Hemorrhoids, nodules, flesh growths, and raised flesh.” These shlokas emphasize the conditions that require scarification, highlighting various types of ulcers, swellings, and growths that need this surgical intervention. वेध्याः सिरा बहुविधा मूत्रवृद्धिर्दकोदरम् ||१०|| “The conditions requiring venesection include various types of veins, dropsy (edema), and abdominal swelling.” This shloka emphasizes conditions that require venesection (bloodletting) to relieve symptoms and treat ailments like edema and abdominal swelling. एष्या नाड्यः सशल्याश्च व्रणा उन्मार्गिणश्च ये |११| “The conditions requiring probing include sinus tracts with foreign bodies and wounds that have developed false passages.” This shloka emphasizes the need for probing in conditions like sinus tracts with foreign bodies and improperly healing wounds to ensure proper treatment. आहार्याः शर्करास्तिस्रो दन्तकर्णमलोऽश्मरी ||११|| शल्यानि मूढगर्भाश्च वर्चश्च निचितं गुदे |१२| “The conditions requiring extraction include three types of stones, dental and ear impurities, and bladder stones. Impacted fetus, and fecal impaction in the rectum.” These shlokas emphasize conditions that require extraction, including stones, dental and ear impurities, bladder stones, impacted fetus, and rectal fecal impaction. स्राव्या विद्रधयः पञ्च भवेयुः सर्वजादृते ||१२|| कुष्ठानि वायुः सरुजः शोफो यश्चैकदेशजः | पाल्यामयाः श्लीपदानि विषजुष्टं च शोणितम् ||१३|| अर्बुदानि विसर्पाश्च ग्रन्थयश्चादितश्च ते | त्रयस्त्रयश्चोपदंशाः स्तनरोगा विदारिका ||१४|| सु(शु)षिरो गलशालूकं कण्टकाः कृमिदन्तकः | दन्तवेष्टः सोपकुशः शीतादो दन्तपुप्पुटः ||१५|| पित्तासृक्कफजाश्चौष्ठ्याः क्षुद्ररोगाश्च भूयशः |१६| “The conditions requiring bloodletting include five types of abscesses (excluding those of all origins), leprosy, painful vata disorders, localized edema, lymphatic diseases, spleen enlargements, blood affected by toxins, tumors, erysipelas, glandular swellings, three types of venereal diseases, breast diseases, fissures, nasal conditions, throat conditions, worm infestations in teeth, dental abscesses, and various small ailments.” These shlokas describe the conditions that need bloodletting, focusing on abscesses, vata disorders, leprosy, tumors, venereal diseases, and various inflammatory conditions where bloodletting is considered beneficial. सीव्या मेदःसमुत्थाश्च भिन्नाः सुलिखिता गदाः ||१६|| सद्योव्रणाश्च ये चैव चलसन्धिव्यपाश्रिताः |१७| “The conditions requiring suturing include wounds caused by fatty tissue, deep cuts, freshly inflicted wounds, and those associated with unstable joints.” These shlokas highlight the conditions that need suturing, emphasizing the importance of stitching for proper healing of various types of wounds and injuries. न क्षाराग्निविषैर्जुष्टा न च मारुतवाहिनः ||१७|| नान्तर्लोहितशल्याश्च तेषु सम्यग्विशोधनम् |१८| “The conditions not suitable for treatment with alkali, fire, or poison, nor through bloodletting, or those involving internal bleeding should be treated with proper purification methods.” These shlokas indicate conditions that are unsuitable for aggressive treatments such as alkali, fire, poison, or bloodletting, especially those involving internal bleeding, emphasizing the need for appropriate purification methods. पांशुरोमनखादीनि चलमस्थि भवेच्च यत् ||१८|| अहृतानि यतोऽमूनि पाचयेयुर्भृशं व्रणम् | रुजश्च विविधाः कुर्युस्तस्मादेतान् विशोधयेत् ||१९|| “Dust, hair, nails, and loose bone fragments that remain in a wound can cause severe infection and various types of pain; therefore, these should be thoroughly cleansed.” These shlokas emphasize the importance of thoroughly cleansing wounds to prevent infection and pain caused by foreign materials like dust, hair, nails, and bone fragments. ततो व्रणं समुन्नम्य स्थापयित्वा यथास्थितम् | सीव्येत् सूक्ष्मेण सूत्रेण वल्केनाश्मन्तकस्य वा ||२०|| शणजक्षौमसूत्राभ्यां स्नाय्वा बालेन वा पुनः | मूर्वागुडूचीतानैर्वा सीव्येद्वेल्लितकं शनैः ||२१|| सीव्येद्गोफणिकां वाऽपि सीव्येद्वा तुन्नसेवनीम् | ऋजुग्रन्थिमथो वाऽपि यथायोगमथापि वा ||२२|| देशेऽल्पमांसे सन्धौ च सूची वृत्ताऽङ्गुलद्वयम् | आयता त्र्यङ्गुला त्र्यस्रा मांसले चाऽपि पूजिता ||२३|| धनुर्वक्रा हिता मर्मफलकोशोदरोपरि | इत्येतास्त्रिविधाः सूचीस्तीक्ष्णाग्राः सुसमाहिताः ||२४|| कारयेन्मालतीपुष्पवृन्ताग्रपरिमण्डलाः | नातिदूरे निकृष्टे वा सूचीं कर्मणि पातयेत् ||२५|| दूराद्रुजो व्रणौष्ठस्य सन्निकृष्टेऽवलुञ्चनम् ||२६|| “Then, raise the wound and position it properly. Stitch it with a fine thread or a fiber of the Ashmantaka tree. Also, use threads made from jute or cotton, sinew, or hair of the tail of a horse. Stitch the wound slowly and steadily. Use either a whip stitch or a mattress stitch, or other suitable techniques according to the situation. Needles should be round and two fingers wide for small areas, elongated or triangular for fleshy parts. Bow-shaped needles are suitable for joints and around bony areas. There are three types of needles: sharp, curved, and with rounded ends. They should be well-prepared and made of the stem of the Malati flower. When performing surgery, insert the needle at an appropriate distance. Pain is caused by inserting the needle from afar and improper stitching close to the edge of the wound.” These shlokas provide detailed guidelines on the technique and tools for suturing wounds, emphasizing the importance of choosing the right thread and needle type for effective and proper healing. अथ क्षौमपिचुच्छन्नं सुस्यूतं प्रतिसारयेत् | प्रियङ्ग्वञ्जनयष्ट्याह्वरोध्रचूर्णैः समन्ततः ||२७|| शल्लकीफलचूर्णैर्वा क्षौमध्यामेन वा पुनः | ततो व्रणं यथायोगं बद्ध्वाऽऽचारिकमादिशेत् ||२८|| “Then, cover the sutured wound with a linen cloth and apply powders of Priyangu, Anjana, Yashtyahva, and Rodhra all around. Alternatively, use the powder of Shallaki fruits or a linen bandage soaked in these powders. After this, bind the wound properly according to the situation and instruct the patient on the proper care.” These shlokas provide instructions for post-surgical wound care, emphasizing the importance of covering the wound with a suitable dressing and using medicinal powders to promote healing and prevent infection. एतदष्टविधं कर्म समासेन प्रकीर्तितम् | चिकित्सितेषु कार्त्स्न्येन विस्तरस्तस्य वक्ष्यते ||२९|| “These eight types of procedures have been summarized here. Detailed explanations will be provided in the respective treatments.” This shloka summarizes the eight types of surgical procedures and indicates that detailed explanations will follow in the context of specific treatments. हीनातिरिक्तं तिर्यक् च गात्रच्छेदनमात्मनः | एताश्चतस्रोऽष्टविधे कर्मणि व्यापदः स्मृताः ||३०|| “The four complications in the eight types of procedures are undercutting, overcutting, transverse cutting, and self-mutilation.” This shloka highlights the possible complications during surgical procedures, emphasizing the importance of precision and care to avoid these issues. अज्ञानलोभाहितवाक्ययोगभयप्रमोहैरपरैश्च भावैः | यदा प्रयुञ्जीत भिषक् कुशस्त्रं तदा स शेषान् कुरुते विकारान् ||३१|| “When a physician uses surgical instruments due to ignorance, greed, false advice, improper use, fear, or delusion, it results in various complications.” This shloka emphasizes the importance of proper knowledge, ethics, and careful use of surgical instruments to avoid complications during medical procedures. तं क्षारशस्त्राग्निभिरौषधैश्च भूयोऽभियुञ्जानमयुक्तियुक्तम् | जिजीविषुर्दूरत एव वैद्यं विवर्जयेदुग्रविषाहितुल्यम् ||३२|| “When a physician repeatedly uses alkali, surgical instruments, fire, and medicines improperly, one who wishes to live should avoid such a physician as they are comparable to a severe poison.” This shloka advises patients to avoid physicians who misuse medical treatments, equating their practices to being as harmful as poison. तदेव युक्तं त्वति मर्मसन्धीन् हिंस्यात् सिराः स्नायुमथास्थि चैव | मूर्खप्रयुक्तं पुरुषं क्षणेन प्राणैर्वियुञ्ज्यादथवा कदाचित् ||३३|| “A physician who injures vital points, veins, nerves, or bones due to incompetence may cause instant death or severe harm to a person.” This shloka warns against the dangers posed by unskilled physicians, emphasizing the potential for severe injury or death when vital body parts are damaged during medical procedures. भ्रमः प्रलापः पतनं प्रमोहो विचेष्टनं संलयनोष्णते च | स्रस्ताङ्गता मूर्च्छनमूर्ध्ववातस्तीव्रा रुजो वातकृताश्च तास्ताः ||३४|| मांसोदकाभं रुधिरं च गच्छेत् सर्वेन्द्रियार्थोपरमस्तथैव | दशार्धसङ्ख्येष्वपि विक्षतेषु सामान्यतो मर्मसु लिङ्गमुक्तम् ||३५|| “The symptoms of serious complications include dizziness, delirium, collapse, unconsciousness, convulsions, sweating, limp limbs, fainting, upward movement of vata, severe pain caused by vata, bloody discharge resembling muscle water, and loss of sensory functions. These symptoms are generally seen when ten or more vital spots (marmas) are injured.” These shlokas describe the severe complications that arise from injuries to vital spots, including symptoms like dizziness, delirium, collapse, unconsciousness, convulsions, sweating, limp limbs, severe pain, and loss of sensory functions. सुरेन्द्रगोपप्रतिमं प्रभूतं रक्तं स्रवेद्वै क्षततश्च वायुः | करोति रोगान् विविधान् यथोक्तांश्छिन्नासु भिन्नास्वथवा सिरासु ||३६|| कौब्ज्यं शरीरावयवावसादः क्रियास्वशक्तिस्तुमुला रुजश्च | चिराद्व्र्रणो रोहति यस्य चापि तं स्नायुविद्धं मनुजं व्यवस्येत् ||३७|| शोफातिवृद्धिस्तुमुला रुजश्च बलक्षयः पर्वसु भेदशोफौ | क्षतेषु सन्धिष्वचलाचलेषु स्यात् सन्धिकर्मोपरतिश्च लिङ्गम् ||३८|| घोरा रुजो यस्य निशादिनेषु सर्वास्ववस्थासु न शान्तिरस्ति | तृष्णाङ्गसादौ श्वयथुश्च रुक् च तमस्थिविद्धं मनुजं व्यवस्येत् ||३९|| “Bright red blood resembling the insect 'Surendra Gopa' flows profusely when veins are injured. This causes various diseases. Complications include deformation, weakening of body parts, loss of function, and intense pain. Delayed wound healing is indicative of nerve injury. Excessive swelling, intense pain, weakness, and joint disorders are symptoms of joint injuries. Severe pain, restlessness, and swelling indicate bone injuries.” Injuries to veins, nerves, joints, or bones can lead to severe complications like profuse bleeding, deformation, loss of function, intense pain, and delayed healing, emphasizing the need for careful treatment and management. यथास्वमेतानि विभावयेच्च लिङ्गानि मर्मस्वभिताडितेषु |४०| “One should carefully assess these symptoms according to their specific nature when vital points (marmas) are injured.” This shloka emphasizes the importance of accurately evaluating the symptoms that arise when vital points are injured to ensure appropriate treatment. स्पर्शं न जानाति विपाण्डुवर्णो यो मांसमर्मण्यभिताडितः स्यात् ||४०|| “One who does not feel touch and whose skin turns pale when the muscle marma (vital point) is injured.” This shloka highlights the symptoms of injury to the muscle vital points, where the affected person loses sensation and their skin becomes pale. आत्मानमेवाथ जघन्यकारी शस्त्रेण यो हन्ति हि कर्म कुर्वन् | तमात्मवानात्महनं कुवैद्यं विवर्जयेदायुरभीप्समानः ||४१|| “A physician who harms himself while performing surgery is incompetent and should be avoided by those who wish to live.” This shloka warns against incompetent physicians who may harm themselves during surgery, advising patients to avoid such practitioners for their own safety. तिर्यक् प्रणिहिते शस्त्रे दोषाः पूर्वमुदाहृताः | तस्मात् परिहरन् दोषान् कुर्याच्छस्त्रनिपातनम् ||४२|| “When the surgical instrument is applied obliquely, the complications mentioned earlier arise. Therefore, to avoid these complications, the instrument should be applied properly.” This shloka emphasizes the importance of correctly using surgical instruments to prevent complications. Proper technique ensures safer and more effective surgical outcomes. मातरं पितरं पुत्रान् बान्धवानपि चातुरः | अप्येतानभिशङ्केत वैद्ये विश्वासमेति च ||४३|| विसृजत्यात्मनाऽऽत्मानं न चैनं परिशङ्कते |४४| “Even a clever person suspects their mother, father, sons, and relatives, but they place complete trust in their physician, entrusting their life to them without any doubt.” These shlokas highlight the immense trust and faith that people place in their physicians, often more than in their own family members, underscoring the crucial responsibility and ethical duty of medical practitioners. तस्मात् पुत्रवदेवैनं पालयेदातुरं भिषक् ||४४|| “Therefore, a physician should care for their patient as if they were their own child.” This shloka emphasizes the importance of compassionate care, urging physicians to treat their patients with the same love and attention as they would their own children. धर्मार्थौ कीर्तिमित्यर्थं सतां ग्रहणमुत्तमम् | प्राप्नुयात् स्वर्गवासं च हितमारभ्य कर्मणा ||४५|| “By performing beneficial deeds, one attains righteousness, wealth, and fame, as well as the highest honor among the noble. They also secure a place in heaven.” This shloka highlights the rewards of performing good deeds, emphasizing that such actions lead to righteousness, prosperity, fame, and eternal bliss in heaven. कर्मणा कश्चिदेकेन द्वाभ्यां कश्चित्त्रिभिस्तथा | विकारः साध्यते कश्चिच्चतुर्भिरपि कर्मभिः ||४६|| “Some diseases are cured by one procedure, some by two, some by three, and others by four procedures.” This shloka highlights the variability in medical treatments, indicating that different ailments may require a varying number of procedures for effective cure, reflecting the complexity and individualized approach needed in medical practice. इति सुश्रुतसंहितायां सूत्रस्थानेऽष्टविधशस्त्रकर्मीयो नाम पञ्चविंशोऽध्यायः ||२५|| “Thus, ends the twenty-fifth chapter named ‘Eight Types of Surgical Procedures’ in the Sushruta Samhita, Sutrasthana.” This marks the conclusion of the chapter, summarizing the comprehensive discussions on various surgical procedures and their respective methodologies. 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Understand comprehensive classification of diseases as surgical vs. medical, congenital vs. acquired, and mental vs. physical. Essential framework for Ayurvedic pathology and treatment planning. व्याधिसमुद्देशीयाध्यायः अथातो व्याधिसमुद्देशीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, I shall explain the chapter on the overview of diseases." "As spoken by the revered Dhanvantari." This shloka introduces the next chapter, which focuses on providing an overview of various diseases and their characteristics, as imparted by the great sage Dhanvantari. द्विविधास्तु व्याधयः- शस्त्रसाध्याः, स्नेहादिक्रियासाध्याश्च | तत्र शस्त्रसाध्येषु स्नेहादिक्रिया न प्रतिषिध्यते, स्नेहादिक्रियासाध्येषु शस्त्रकर्म न क्रियते ||३|| "There are two types of diseases: those treatable by surgical means and those treatable by therapies like oleation. In those treatable by surgery, oleation therapy is not contraindicated, but in those treatable by oleation and other therapies, surgical intervention is not performed." This shloka explains the classification of diseases based on their treatment modalities, highlighting the distinction between those treated with surgery and those treated with non-surgical therapies such as oleation. अस्मिन् पुनः शास्त्रे सर्वतन्त्रसामान्यात् सर्वेषां व्याधीनां यथास्थूलमवरोधः क्रियते | प्रागभिहितं ‘तद्दुःखसंयोगा व्याधय’ (सू. अ. १) इति | तच्च दुःखं त्रिविधम्- आध्यात्मिकम्, आधिभौतिकम्, आधिदैविकमिति | तत्तु सप्तविधे व्याधावुपनिपतति | ते पुनः सप्तविधा व्याधयः; तद्यथा- आदिबलप्रवृत्ताः, जन्मबलप्रवृत्ताः, दोषबलप्रवृत्ताः, सङ्घातबलप्रवृत्ताः, कालबलप्रवृत्ताः, दैवबलप्रवृत्ताः, स्वभावबलप्रवृत्ता इति ||४|| "In this text, considering the universality of all systems, all diseases are broadly classified. As previously stated, 'Diseases are born of the association with pain'. That pain is of three types: spiritual (adhyatmika), physical (adhibhautika), and divine (adhidaivika). This pain results in seven types of diseases: Diseases caused by inherent strength (adhibalapravritta), by birth (janmabalapravritta), by doshas (doshabalapravritta), by impact (sanghatabalapravritta), by time (kalabalapravritta), by divine influence (daivabalapravritta), and by natural disposition (swabhavabalapravritta)." This shloka explains the classification of diseases based on their causative factors and highlights the three types of pain that contribute to the manifestation of diseases. तत्र, आदिबलप्रवृत्ता ये शुक्रशोणितदोषान्वयाः कुष्ठार्शःप्रभृतयः; तेऽपि द्विविधाः- मातृजाः, पितृजाश्च | जन्मबलप्रवृत्ता ये मातुरपचारात् पङ्गुजात्यन्धबधिरमूकमिन्मिनवामनप्रभृतयो जायन्ते; तेऽपि द्विविधाः रसकृताः, दौहृदापचारकृताश्च | दोषबलप्रवृत्ता ये आतङ्कसमुत्पन्ना मिथ्याहाराचारकृताश्च; तेऽपि द्विविधाः आमाशयसमुत्थाः , पक्वाशयसमुत्थाश्च; पुनश्च द्विविधाः- शारीरा, मानसाश्च | त एते आध्यात्मिकाः ||५|| "Among these, diseases caused by inherent strength (adhibalapravritta) are due to defects in the semen and blood, such as leprosy and hemorrhoids; these are further classified into maternal and paternal. Diseases caused by birth (janmabalapravritta) arise from the misconduct of the mother during pregnancy, resulting in conditions like lameness, congenital blindness, deafness, muteness, dwarfism, and others; these are further classified into those caused by defective nutrition and those caused by improper desires during pregnancy. Diseases caused by doshas (doshabalapravritta) arise from physical and mental imbalances and improper diet and behavior; these are further classified into those originating in the stomach and those originating in the intestines; they are again classified into physical and mental. These are the spiritual (adhyatmika) diseases." This shloka provides a detailed classification of spiritual diseases based on their causative factors, emphasizing the importance of understanding their origin for proper diagnosis and treatment. सङ्घातबलप्रवृत्ता य आगन्तवो दुर्बलस्य बलवद्विग्रहात्; तेऽपि द्विविधाः- शस्त्रकृता, व्यालकृताश्च | एते आधिभौतिकाः ||६|| "Diseases caused by physical injury resulting from conflicts with stronger individuals are termed as traumatic; they are also classified into two types: those caused by weapons and those caused by animals. These are the physical (adhibhautika) diseases." This shloka explains the classification of physical diseases based on their causative factors, highlighting the distinction between those caused by physical trauma from weapons or animals. कालबलप्रवृत्ता ये शीतोष्णवातवर्षातपप्रभृतिनिमित्ताः; तेऽपि द्विविधाः- व्यापन्नर्तुकृताः, अव्यापन्नर्तुकृताश्च | दैवबलप्रवृता ये देवद्रोहादभिशप्तका अथर्वणकृता उपसर्गजाश्च; तेऽपि द्विविधाः- विद्युदशनिकृताः, पिशाचादिकृताश्च; पुनश्च द्विविधाः- संसर्गजा , आकस्मिकाश्च | स्वभावबलप्रवृत्ता ये क्षुत्पिपासाजरामृत्युनिद्राप्रभृतयः; तेऽपि द्विविधाः- कालजा, अकालजाश्च; तत्र परिरक्षणकृताः कालजाः, अपरिरक्षणकृता अकालजाः | एते आधिदैविकाः | अत्र सर्वव्याध्यवरोधः ||७|| "Diseases caused by climatic conditions like cold, heat, wind, rain, and sunlight are classified into those resulting from disturbed seasons and those not resulting from disturbed seasons. Diseases resulting from divine wrath, curses, and supernatural causes are classified into those caused by lightning, spirits, and other such influences; further classified into contagious and non-contagious. Diseases caused by natural factors like hunger, thirst, old age, death, and sleep are classified into those occurring in due time and those occurring prematurely due to neglect. These are the divine (adhidaivika) diseases. Here ends the classification of all diseases." This shloka explains the classification of divine diseases based on their causative factors and emphasizes the distinctions among various types of diseases caused by climatic, supernatural, and natural influences. सर्वेषां च व्याधीनां वातपित्तश्लेष्माण एव मूलं; तल्लिङ्गत्वाद्दृष्टफलत्वादागमाच्च | यथा हि कृत्स्नं विकारजातं विश्वरूपेणावस्थितं सत्त्वरजस्तमांसि न व्यतिरिच्यन्ते, एवमेव कृत्स्नं विकारजातं विश्वरूपेणावस्थितमव्यतिरिच्य वातपित्तश्लेष्माणो वर्तन्ते | दोषधातुमलसंसर्गादायतनविशेषान्निमित्ततश्चैषां विकल्पः | दोषदूषितेष्वत्यर्थं धातुषु सञ्ज्ञा- रसजोऽयं, शोणितजोऽयं, मांसजोऽयं, मेदोजोऽयं, अस्थिजोऽयं मज्जजोऽयं, शुक्रजोऽयं व्याधिरिति ||८|| "All diseases fundamentally arise from the imbalance of the three doshas (Vata, Pitta, and Kapha), as indicated by their signs, evident outcomes, and authoritative texts. Just as all changes occur within the framework of Sattva, Rajas, and Tamas without exceeding these qualities, likewise, all diseases manifest within the framework of Vata, Pitta, and Kapha without exceeding them. Variations in disease arise due to the specific association with doshas, tissues, and excreta, their locations, and causative factors. Diseases arising from vitiated doshas affecting the tissues are named accordingly: diseases originating from Rasa, Rakta, Mamsa, Meda, Asthi, Majja, and Shukra." This shloka explains that all diseases originate from imbalances in the three doshas (Vata, Pitta, and Kapha). It further elaborates on how these imbalances affect different tissues, leading to various diseases, each named according to the affected tissue. तत्र, अन्नाश्रद्धारोचकाविपाकाङ्गमर्दज्वरहृल्लासतृप्तिगौरवहृत्पाण्डुरोगमार्गोपरोधकार्श्यवैरस्याङ्गसादाकालजवलीपलितदर्शनप्रभृतयो रसदोषजा विकाराः; कुष्ठविसर्पपिडकामशकनीलिकातिलकालकन्यच्छव्यङ्गेन्द्रलुप्तप्लीहविद्रधिगुल्मवातशोणितार्शोऽर्बुदाङ्गमर्दासृग्दररक्तपित्तप्रभृतयो रक्तदोषजाः , गुदमुखमेढ्रपाकाश्च; अधिमांसार्बुदार्शोऽधिजिह्वोपजिह्वोपकुशगलशुण्डिकालजीमांससङ्घातौष्ठप्रकोपगलगण्डगण्डमालाप्रभृतयो मांसदोषजाः; ग्रन्थिवृद्धिगलगण्डार्बुदमेदोजौष्ठप्रकोपमधुमेहातिस्थौल्यातिस्वेदप्रभृतयो मेदोदोषजाः; अध्यस्थ्यधिदन्तास्थितोदशूलकुनखप्रभृतयोऽस्थिदोषजाः; तमोदर्शनमूर्च्छाभ्रमपर्वस्थूलमूलारुर्जन्मनेत्राभिष्यन्दप्रभृतयो मज्जदोषजाः; क्लैब्याप्रहर्षशुक्राश्मरीशुक्रमेहशुक्रदोषादयश्च तद्दोषाः; त्वग्दोषाः सङ्गोऽतिप्रवृत्तिरयथाप्रवृत्तिर्वा मलायतनदोषाः; इन्द्रियाणामप्रवृत्तिरयथाप्रवृत्तिर्वेन्द्रियायतनदोषाः; इत्येष समास उक्तः; विस्तरं निमित्तानि चैषां प्रतिरोगं वक्ष्यामः ||९|| "Among these, disorders arising from Rasa dosha include lack of appetite, anorexia, indigestion, body ache, fever, nausea, thirst, heaviness, cardiac anemia, obstruction in pathways, emaciation, and early signs of aging. Disorders arising from Rakta dosha include leprosy, erysipelas, pimples, moles, spots, itching, hyperpigmentation, splenomegaly, tumors, gout, hemorrhoids, growths, body ache, hematemesis, and hemorrhagic disorders, as well as infections in the anus and genitals. Disorders arising from Mamsa dosha include tumors, hemorrhoids, additional tongues, lumps under the tongue, gum diseases, enlarged flesh lumps, sores, lip inflammation, goiters, and scrofula. Disorders arising from Meda dosha include glandular enlargements, goiters, tumors, excessive weight gain, diabetes, excessive sweating, and other metabolic disorders. Disorders arising from Asthi dosha include bone diseases, dental issues, bone pain, and abnormalities in the nails. Disorders arising from Majja dosha include dark vision, fainting, dizziness, swelling in the joints, and eye disorders. Disorders arising from Shukra dosha include impotence, loss of libido, bladder stones, spermatorrhea, and spermatic disorders. Disorders arising from skin include excessive or abnormal discharge, while disorders arising from the excretory system include blockage or excess flow. Disorders of the sensory organs involve their non-functioning or abnormal functioning. This is a brief summary; the detailed causes and treatment of these diseases will be explained later." This shloka explains the various diseases originating from different tissues and bodily substances (doshas), providing a comprehensive overview of their symptoms and affected areas. भवति चात्र- कुपितानां हि दोषाणां शरीरे परिधावताम् | यत्र सङ्गः खवैगुण्याद्व्याधिस्तत्रोपजायते ||१०|| "It is observed that, when the aggravated doshas spread throughout the body, diseases occur wherever they find a weak spot." This shloka explains the mechanism by which diseases manifest in the body. It suggests that imbalances in the doshas lead to the development of diseases in areas where the body is weak or vulnerable. भूयोऽत्र जिज्ञास्यं, किं वातादीनां ज्वरादीनां च नित्यः संश्लेषः परिच्छेदो वा? इति; यदि नित्यः संश्लेषः स्यात्तर्हि नित्यातुराः सर्व एव प्राणिनः स्युः; अथाप्यन्यथा वातादीनां ज्वरादीनां च, ‘अन्यत्र वर्तमानानामन्यत्र लिङ्गं न भवति’ इति कृत्वा यदुच्यते वातादयो ज्वरादीनां मूलानीति तन्न | अत्रोच्यते- दोषान् प्रत्याख्याय ज्वरादयो न भवन्ति; अथ च न (नित्यः) सम्बन्धः; यथाहि विद्युद्वाताशनिवर्षाण्याकाशं प्रत्याख्याय न भवन्ति, सत्यप्याकाशे कदाचिन्न भवन्ति, अथ च निमित्ततस्तत एवोत्पत्तिरिति; तरङ्गबुद्बुदादयश्चोदकविशेषाः एव; वातादीनां ज्वरादीनां च नाप्येवं संश्लेषो न परिच्छेदः शाश्वतिकः, अथ च निमित्तत एवोत्पत्तिरिति ||११|| "Furthermore, there is a query: Is the combination of Vata and other doshas with fever and other diseases constant or occasional? If it were constant, all beings would always be diseased. Alternatively, considering that the symptoms of Vata and other doshas do not exist elsewhere, it cannot be said that Vata and other doshas are the roots of fevers and other diseases. It is explained that without the association of doshas, fevers, and other diseases do not occur; neither is there a constant relationship. Just as lightning, wind, and rain do not occur without the sky, but do not always occur in the sky, their occurrence is occasional due to specific causes. Similarly, the waves and bubbles are specific to water; the combination of Vata and other doshas with fevers and other diseases is not constant or definite, but occurs due to specific causes." This shloka discusses the relationship between doshas and diseases, explaining that the combination of doshas with diseases is not constant but occurs due to specific causes, much like natural phenomena occur under certain conditions. भवति चात्र- विकारपरिमाणं च सङ्ख्या चैषां पृथक् पृथक् | विस्तरेणोत्तरे तन्त्रे सर्वाबाधाश्च वक्ष्यते ||१२|| "Thus, the quantity and classification of diseases are diverse and will be elaborated on in detail in the subsequent sections of the text." This shloka indicates that the detailed explanation of the various diseases, their classifications, and quantities will be provided in the later parts of the text, emphasizing the comprehensive nature of the treatise. इति सुश्रुतसंहितायां सूत्रस्थाने व्याधिसमुद्देशीयो नाम चतुर्विंशोऽध्यायः ||२४|| "Thus ends the twenty-fourth chapter named 'Vyadhi Samuddeshiya' (Overview of Diseases) in the Sutra Sthana of the Sushruta Samhita." This shloka marks the conclusion of the twenty-fourth chapter of the Sushruta Samhita, summarizing the comprehensive overview of various diseases and their classifications. Previous Next

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

Explore preparation and application of Kshara (caustic alkali) in Ayurvedic surgery. Learn about Pratisarniya and Paniya Kshara, their therapeutic uses, contraindications, and complication management. क्षारपाकविध्यध्यायः अथातः क्षारपाकविधिमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on the preparation of alkali." "Thus said the venerable Dhanvantari." This introduction sets the stage for discussing the methods and techniques for preparing and using alkali, following the teachings of the revered Dhanvantari. शस्त्रानुशस्त्रेभ्यः क्षारः प्रधानतमः, छेद्यभेद्यलेख्यकरणात् त्रिदोषघ्नत्वाद्विशेषक्रियावचारणाच्च ||३|| "Among surgical and auxiliary instruments, alkali is the most important due to its ability to cut, excise, and create incisions, its capability to balance the three doshas, and its special applications." This shloka highlights the significance of alkali as a crucial tool in surgery. It emphasizes its versatile functions, such as cutting, excising, and making incisions, as well as its ability to balance the three doshas (vata, pitta, and kapha) and its special applications in various medical procedures. तत्र क्षरणात् क्षणनाद्वा क्षारः ||४|| "Alkali is so named because it dissolves and corrodes." This shloka explains the origin of the term "alkali," highlighting its properties of dissolving and corroding substances. नानौषधिसमवायात्त्रिदोषघ्नः , शुक्लत्वात् सौम्यः; तस्य सौम्यस्यापि सतो दहनपचनदारणादिशक्तिरविरुद्धा, आग्नेयौषधिगुणभूयिष्ठत्वात् कटुक उष्णस्तीक्ष्णः पाचनो विलयनः शोधनो रोपणः शोषणः स्तम्भनो लेखनः कृम्यामकफकुष्ठविषमेदसामुपहन्ता पुंस्त्वस्य चातिसेवितः ||५|| "Due to the combination of various herbs, it balances the three doshas; its white color makes it soothing. Despite being soothing, it possesses burning, digesting, and corroding properties because it predominantly contains fiery qualities. It is pungent, hot, and sharp; it digests, dissolves, purifies, heals, dries, stabilizes, and scrapes. It destroys worms, ama (toxins), kapha, skin diseases, and excess fat, and when overused, it can reduce virility." This shloka describes the properties of alkali, emphasizing its ability to balance the three doshas due to its combination of various herbs. It highlights the contrast between its soothing nature and its powerful actions such as burning, digesting, and corroding. The shloka also outlines its effects on different conditions and the potential side effect of reduced virility with excessive use. स द्विविधः- प्रतिसारणीयः, पानीयश्च ||६|| "It is of two types: external application (Pratisaraniya) and internal consumption (Paniya)." This shloka classifies alkali into two types based on its usage: Pratisaraniya, which is used for external applications, and Paniya, which is used for internal consumption. तत्र प्रतिसारणीयः कुष्ठकिटिभदद्रुमण्डलकिलासभगन्दरार्बुदार्शोदुष्टव्रणनाडीचर्मकील- तिलकालकन्यच्छव्यङ्गमशकबाह्यविद्रधिकृमिविषादिषूपदिश्यते , सप्तसु च मुखरोगेषूपजिह्वाधिजिह्वोपकुशदन्तवैदर्भेषु तिसृषु च रोहिणीषु, एतेष्वेवानुशस्त्रप्रणिधानमुक्तम् ||७|| "The external application of alkali is recommended for conditions such as leprosy, scabies, Daru, mandalika, leukoderma, fistula-in-ano, tumors, hemorrhoids, chronic ulcers, fistulae, skin warts, freckles, black moles, freckles, external abscesses, worms, and poisons. It is also indicated for seven types of oral diseases, including Upajihva, Adhijihva, Upakusha, Dantavaidarbha, and three types of Rohini. The same is recommended for use in the application of instruments." This shloka describes the conditions for which external application of alkali is recommended. It emphasizes its use in treating various skin and oral diseases, as well as its application in surgical procedures. पानीयस्तु गरगुल्मोदराग्निसङ्गाजीर्णारोचकानाह-शर्कराश्मर्याभ्यन्तरविद्रधिकृमिविषार्शःसूपयुज्यते ||८|| "Internally consumed alkali is used for poisoning, abdominal tumors, ascites, obstruction of digestive fire, indigestion, anorexia, bloating, urinary stones, internal abscesses, worms, internal poisons, and hemorrhoids." This shloka describes the conditions for which internal consumption of alkali is recommended, emphasizing its use in treating various internal ailments, including digestive issues, poisoning, abdominal tumors, and other related conditions. अहितस्तु रक्तपित्तज्वरितपित्तप्रकृतिबालवृद्धदुर्बलभ्रम- मदमूर्च्छातिमिरपरीतेभ्योऽन्येभ्यश्चैवंविधेभ्यः ||९|| "Alkali is contraindicated for individuals with bleeding disorders, fever, pitta constitution, children, the elderly, the weak, those experiencing confusion, intoxication, fainting, and blindness, and others with similar conditions." This shloka highlights the contraindications for the use of alkali, emphasizing that it should be avoided in individuals with specific conditions such as bleeding disorders, fever, pitta constitution, children, the elderly, and those with weakness, confusion, intoxication, fainting, and blindness. तं चेतरक्षारवद्दग्ध्वा परिस्रावयेत्; तस्य विस्तरोऽन्यत्र ||१०|| "If it causes burns similar to those caused by other alkalis, it should be drained; its detailed treatment is described elsewhere." This shloka explains that if the application of alkali results in burns, similar to other alkalis, the affected area should be drained. The detailed method of treatment for such burns is described elsewhere in the text. अथेतरस्त्रिविधो मृदुर्मध्यस्तीक्ष्णश्च | तं चिकीर्षुः शरदि गिरिसानुजं शुचिरुपोष्य प्रशस्तेऽहनि प्रशस्तदेशजातमनुपहतं मध्यमवयसं महान्तमसितमुष्ककमधिवास्यापरेद्युः पाटयित्वा खण्डशः प्रकल्प्यावपाट्य निवाते देशे निचितिं कृत्वा सुधाशर्कराश्च प्रक्षिप्य तिलनालैरादीपयेत् | अथोपशान्तेऽग्नौ तद्भस्म पृथग्गृह्णीयाद्भस्मशर्कराश्च | अथानेनैव विधानेन कुटजपलाशाश्वकर्णपारिभद्रकबिभीतकारग्वधतिल्वकार्कस्नुह्यपामार्गपाटलानक्तमालवृषकदली- चित्रकपूतीकेन्द्रवृक्षास्फोताश्वमारकसप्तच्छदाग्निमन्थगुञ्जाश्चतस्रश्च कोशातकीः समूलफलपत्रशाखा दहेत् | ततः क्षारद्रोणमुदकद्रोणैः षड्भिरालोड्य मूत्रैर्वा यथोक्तैरेकविंशतिकृत्वः परिस्राव्य, महति कटाहे शनैर्दर्व्याऽवघट्टयन् विपचेत् | स यदा भवत्यच्छो रक्तस्तीक्ष्णः पिच्छिलश्च तमादाय महति वस्त्रे परिस्राव्येतरं विभज्य पुनरग्नावधिश्रयेत् | तत एव क्षारोदकात् कुडवमध्यर्धं वाऽपनयेत् | ततः कटशर्कराभस्मशर्कराक्षीरपाकशङ्खनाभीरग्निवर्णाः कृत्वाऽऽयसे पात्रे तस्मिन्नेव क्षारोदके निषिच्य पिष्ट्वा तेनैव द्विद्रोणेऽष्टपलसम्मितं शङ्खनाभ्यादीनां प्रमाणं प्रतिवाप्य , सततमप्रमत्तश्चैनमवघट्टयन् विपचेत् | स यथा नातिसान्द्रो नातिद्रवश्च भवति तथा प्रयतेत | अथैनमागतपाकमवतार्यानुगुप्तमायसे कुम्भे संवृतमुखे निदध्यादेष मध्यमः ||११|| एष चैवाप्रतीवापः पक्वः संव्यूहिमो मृदुः ||१२|| "Alkali is of three types: mild, medium, and strong. For preparing it, one should observe fasting, choose a suitable day in the autumn, and use fresh, unblemished, mature, and large black mustard seeds. On the next day, these seeds should be split, sun-dried, and mixed with lime and sand, and then ignited using sesame stalks. Once the fire subsides, the ash and charred residues should be collected separately. Using the same method, the roots, bark, leaves, and branches of various plants like Kutaja, Palasha, Ashwakarna, Paribhadraka, Bibhitaka, Aragvadha, Tilvaka, Arka, Snuhy, Apamarga, Patala, Naktamala, Vrisha, Kadali, Chitraka, Puti, Kendra, Vrishka, Sphota, Ashwamara, Saptacchada, Agnimantha, Gunja, and four types of Kosataki should be burnt. The resultant ash should be mixed with six times its quantity of water or urine as prescribed, and strained twenty-one times. This mixture should be slowly boiled in a large pot, stirring continuously. When it becomes clear, red, strong, and viscous, it should be filtered through a cloth. The remaining liquid should be heated again. From this solution, a quarter or half a Kuda should be removed. Then, prepared calcined shells, conch shell, and other specified ingredients should be added to this same alkali solution in a vessel, and it should be stirred and boiled continuously until it reaches the right consistency, neither too thick nor too thin. When properly prepared, it should be stored in a well-sealed iron container. This is the medium-strength alkali. If it is not refined, it is mild when cooked and soft when solidified." These shlokas provide detailed instructions for preparing different strengths of alkali, including the specific steps, materials, and procedures involved. The instructions emphasize the importance of precise preparation and the use of various herbs and substances to achieve the desired potency of the alkali. प्रतीवापे यथालाभं दन्तीद्रवन्तीचित्रकलाङ्गलीपूतिकप्रवालतालपत्रीविडसुवर्चिकाकनकक्षीरीहिङ्गुवचातिविषाः समाः श्लक्ष्णचूर्णाः शुक्तिप्रमाणाः प्रतीवापः | स एव सप्रतीवापः पक्वः पाक्यस्तीक्ष्णः ||१३|| "For the refinement process (Prativapana), finely powdered equal parts of Danti, Dravanti, Chitraka, Langali, Pootik, Pravala, Talapatri, Vida, Suvarchika, Kanakaksiri, Hingu, Vacha, and Ativisha should be taken, each in the quantity of a conch shell. When the alkali is prepared with these additional ingredients, it becomes strong and powerful." This shloka provides the ingredients and their quantities for refining alkali to make it strong and potent. It emphasizes the use of specific herbs and substances in equal parts to enhance the strength of the alkali. तेषां यथाव्याधिबलमुपयोगः ||१४|| "Their use depends on the strength and severity of the disease." This shloka emphasizes that the application and dosage of alkali should be tailored to the severity and strength of the disease being treated, ensuring that the treatment is both effective and safe. क्षीणबले तु क्षारोदकमावपेद्बलकरणार्थम् ||१५|| "For those with weak strength, alkali water should be administered to enhance their strength." This shloka recommends administering alkali water to individuals with weakened strength to help rejuvenate and enhance their vitality. भवतश्चात्र- नैवातितीक्ष्णो न मृदुः शुक्लः श्लक्ष्णोऽथ पिच्छिलः | अविष्यन्दी शिवः शीघ्रः क्षारो ह्यष्टगुणः स्मृतः ||१६|| "Therefore, the ideal alkali is neither too strong nor too mild, white, smooth, slightly viscous, non-flowing, beneficial, and quick-acting, and is considered to possess eight qualities." This shloka outlines the ideal qualities of alkali, emphasizing a balance between strength and mildness, and highlighting properties such as color, texture, and efficacy. अतिमार्दवश्वैत्यौष्ण्यतैक्ष्ण्यपैच्छिल्यसर्पिताः | सान्द्रताऽपक्वता हीनद्रव्यता दोष उच्यते ||१७|| "Excessive softness, whiteness, heat, sharpness, viscosity, fluidity, thickness, undercooking, and poor quality ingredients are considered defects." This shloka lists the various defects that can arise in the preparation of alkali, emphasizing the importance of avoiding these flaws to ensure the effectiveness and safety of the final product. तत्र क्षारसाध्यव्याधिव्याधितमुपवेश्य निवातातपे देशेऽसम्बाधेऽग्रोपहरणीयोक्तेन विधानेनोपसम्भृतसम्भारं, ततोऽस्य तमवकाशं निरीक्ष्यावघृष्यावलिख्य प्रच्छयित्वा , शलाकया क्षारं प्रतिसारयेत्, दत्त्वा वाक्शतमात्रमुपेक्षेत ||१८|| "For diseases treatable with alkali, the patient should be seated in a well-ventilated, shaded area that is not overcrowded. Following the preparation method mentioned for external applications, the area should be cleaned and scratched. Then, the alkali should be applied with a rod and left for a hundred counts before being attended to." This shloka provides detailed instructions for treating diseases with alkali, emphasizing the importance of the treatment environment and the method of application to ensure effective and safe treatment. तस्मिन्निपतिते व्याधौ कृष्णता दग्धलक्षणम् |१९| "When the disease is treated with alkali, blackness indicates the characteristic of burning." This shloka explains that the appearance of blackness in the treated area indicates that the alkali has caused burning, which is a sign of its effectiveness in treating the disease. तत्राम्लवर्गः शमनः सर्पिर्मधुकसंयुतः ||१९|| अथ चेत् स्थिरमूलत्वात् क्षारदग्धं न शीर्यते | इदमालेपनं तत्र समग्रमवचारयेत् ||२०|| अम्लकाञ्जिकबीजानि तिलान् मधुकमेव च | प्रपेष्य समभागानि तेनैनमनुलेपयेत् ||२१|| "In such cases, sour substances mixed with ghee and licorice are soothing. If the alkali burn does not heal due to strong roots, this application should be used comprehensively. Pulverize equal parts of Amla, Kanji seeds, sesame seeds, and licorice and apply this paste." These shlokas provide remedies for treating alkali burns, emphasizing the use of sour substances mixed with ghee and licorice for soothing effects, and specific ingredients for making a healing paste if the burns are resistant to healing. तिलकल्कः समधुको घृताक्तो व्रणरोपणः |२२| "A paste made of sesame seeds mixed with licorice and ghee is effective for healing wounds." This shloka describes a natural remedy for wound healing, emphasizing the use of a paste made from sesame seeds, licorice, and ghee to promote the healing process. रसेनाम्लेन तीक्ष्णेन वीर्योष्णेन च योजितः ||२२|| आग्नेयेनाग्निना तुल्यः कथं क्षारः प्रशाम्यति | एवं चेन्मन्यसे वत्स! प्रोच्यमानं निबोध मे ||२३|| अम्लवर्जान् रसान् क्षारे सर्वानेव विभावयेत् | कटुकस्तत्र भूयिष्ठो लवणोऽनुरसस्तथा | अम्लेन सह संयुक्तः स तीक्ष्णलवणो रसे ||२४|| माधुर्यं भजतेऽत्यर्थं तीक्ष्णभावं विमुञ्चति | माधुर्याच्छममाप्नोति वह्निरद्भिरिवाप्लुतः ||२५|| "Mixed with sour, pungent, and hot substances, akin to fire, how can alkali be soothed? If you think so, listen to me, dear child! Alkali, in combination with substances devoid of sourness, becomes predominantly pungent and salty in taste. When combined with sour substances, it loses its sharpness and gains sweetness, thereby attaining calmness, much like fire is calmed by water." These shlokas explain the interaction of alkali with various substances, emphasizing how its properties change when mixed with sour, pungent, and hot substances. The explanation highlights the balancing effect of certain ingredients, drawing a parallel to how fire is calmed by water. तत्र सम्यग्दग्धे विकारोपशमो लाघवमनास्रावश्च |२६| "When properly cauterized, the disorder is alleviated, there is lightness, and no discharge." This shloka emphasizes the desired outcomes of proper cauterization, highlighting the alleviation of the disorder, a sense of lightness, and the absence of any discharge as indicators of effective treatment. हीनदग्धे तोदकण्डुजाड्यानि व्याधिवृद्धिश्च |२६| "When inadequately cauterized, there is pain, itching, stiffness, and worsening of the disorder." This shloka explains the adverse effects of inadequate cauterization, highlighting that insufficient treatment can lead to increased pain, itching, stiffness, and exacerbation of the disease. अतिदग्धे दाहपाकरागस्रावाङ्गमर्दक्लमपिपासामूर्च्छाः स्युर्मरणं वा ||२६|| "When excessively cauterized, there can be burning, swelling, redness, discharge, body ache, exhaustion, thirst, fainting, or even death." This shloka warns about the dangers of excessive cauterization, highlighting the severe symptoms that can occur if the procedure is overdone. क्षारदग्धव्रणं तु यथादोषं यथाव्याधि चोपक्रमेत् ||२७|| "The wound caused by alkali should be treated according to the dosha imbalance and the specific disease." This shloka emphasizes that the treatment of an alkali burn should be tailored to address the individual's dosha imbalance and the particular disease being treated. It highlights the importance of personalized treatment plans for effective healing. अथ नैते क्षारकृत्याः- तद्यथा- दुर्बलबालस्थविरभीरुसर्वाङ्गशूनोदरिरक्तपित्तिगर्भिण्यृतुमतीप्रवृद्धज्वरिप्रमेहिरूक्षक्षतक्षीण- तृष्णामूर्च्छोपद्रुतक्लीबापवृत्तोद्वृत्तफलयोनयः ||२८|| "Alkali treatments are not recommended for the following individuals: the weak, children, the elderly, the fearful, those with generalized swelling, ascites, bleeding disorders, pregnant women, menstruating women, those with high fever, diabetes, rough and dry conditions, injuries, exhaustion, thirst, fainting, complications, eunuchs, and those with prolapsed or displaced genitalia." This shloka lists the contraindications for alkali treatment, emphasizing the importance of identifying patients for whom such treatments are not suitable due to various conditions and vulnerabilities. तथा मर्मसिरास्नायुसन्धितरुणास्थिसेवनीधमनीगलनाभिनखान्तःशेफःस्रोतःस्वल्पमांसेषु च देशेष्वक्ष्णोश्च न दद्यादन्यत्र वर्त्मरोगात् ||२९|| "Similarly, alkali should not be applied to vital points, veins, ligaments, joints, young bones, sensitive tissues, arteries, throat, navel, nails, genitals, channels with minimal flesh, and the eyes, except in the case of eyelid diseases." This shloka highlights specific areas of the body where the application of alkali is contraindicated, emphasizing the importance of avoiding these sensitive regions to prevent adverse effects. तत्र क्षारसाध्येष्वपि व्याधिषु शूनगात्रमस्थिशूलिनमन्नद्वेषिणं हृदयसन्धिपीडोपद्रुतं च क्षारो न साधयति (दुर्बलबालस्थविरादीन् प्रतिसारणीय इति) ||३०|| "Among the diseases treatable with alkali, those with swollen limbs, bone pain, food aversion, heart or joint pain complications are not effectively treated with alkali." This shloka emphasizes that even among diseases that are generally treatable with alkali, certain conditions—such as those involving swollen limbs, bone pain, aversion to food, and complications involving the heart or joints—are not effectively treated with alkali. भवति चात्र- विषाग्निशस्त्राशनिमृत्युकल्पः क्षारो भवत्यल्पमतिप्रयुक्तः | स धीमता सम्यगनुप्रयुक्तो रोगान्निहन्यादचिरेण घोरान् ||३१|| "Here, alkali can be as dangerous as poison, fire, weapons, or lightning when improperly or excessively used. However, when skillfully and appropriately applied by a wise practitioner, it can quickly destroy severe diseases." This shloka highlights the dual nature of alkali, emphasizing that it can be extremely dangerous if misused, but highly effective in treating severe diseases when used correctly by a knowledgeable practitioner. इति सुश्रुतसंहितायां सूत्रस्थाने क्षारपाकविधिर्नामैकादशोऽध्यायः ||११|| "Thus ends the eleventh chapter named 'Ksharapakavidhi' in the Sutra Sthana section of the Sushruta Samhita." This verse signifies the conclusion of the eleventh chapter called 'Ksharapakavidhi' in the Sutra Sthana section of the Sushruta Samhita, which discusses the preparation and use of alkali. Previous Next

Learn about Sushruta (600 BCE), father of surgery and plastic surgery pioneer. Discover his revolutionary Sushruta Samhita covering 1120 diseases and 700 herbs. ABOUT Discover the World of Sushruta Samhita Welcome to Sushruta Samhita Sutrasthana This website is dedicated to one of the most profound and foundational texts of Ayurveda — the Sushruta Samhita. Specifically, it focuses on the Sutrasthana (Fundamental Section), where the principles of health, medicine, and surgical wisdom were laid down thousands of years ago. The aim of this project is simple yet meaningful: to make the shlokas of Sutrasthana accessible through accurate translation and interpretation. By presenting the original verses along with explanations in clear language, this website hopes to bridge the gap between the ancient Sanskrit text and modern readers. WHY THIS WEBSITE? We started this journey because of our deep interest in Ayurveda and classical medical knowledge. While studying the Sushruta Samhita, we realized how timeless its wisdom is, yet how difficult it can be for learners and practitioners to access authentic translations. This inspired us to create a space where anyone — whether a student, a practitioner, or simply an enthusiast — can engage with this treasure of knowledge. WHAT YOU'LL FIND HERE Original Shlokas of Sushruta Samhita Sutrasthana Simple Translations that preserve the meaning of the text Explanations and Interpretations for deeper understanding MY VISION This website is more than a translation project. It’s an attempt to keep the ancient wisdom of Ayurveda alive and make it meaningful in our present time. We believe that knowledge is most powerful when shared openly, and through this work, we hope to contribute in a small way to spreading the legacy of Sushruta — the Father of Surgery. OUR TEAM Meet the dedicated individuals behind Sushrutasamhita.com, committed to bringing the teachings of Sushruta Samhita to the world. Lead Translator and Technology Specialist Researcher Ayurvedic Expert Sanskrit Scholar and IT Support