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Explore fundamental concepts of wounds including role of Tridosha, seats of wounds, classification of wounds, and healing processes. Essential knowledge for understanding Ayurvedic wound management. व्रणप्रश्नाध्यायः अथातो व्रणप्रश्नमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now we shall expound the chapter on questions related to wounds." "As declared by the revered Dhanvantari." This introductory verse sets the stage for the next chapter of the Sushruta Samhita, which will delve into the various aspects and inquiries related to wound management and treatment. वातपित्तश्लेष्माण एव देहसम्भवहेतवः | तैरेवाव्यापन्नैरधोमध्योर्ध्वसन्निविष्टैः शरीरमिदं धार्यतेऽगारमिव स्थूणाभिस्तिसृभिः अतश्च त्रिस्थूणमाहुरेके | त एव च व्यापन्नाः प्रलयहेतवः | तदेभिरेव शोणितचतुर्थैः सम्भवस्थितिप्रलयेष्वप्यविरहितं शरीरं भवति ||३|| "Vata, Pitta, and Kapha are the causes of the body's formation. When they are in balance, situated below, in the middle, and above, they hold the body like three pillars supporting a house. Therefore, some call it the 'three-pillared system'. When these three doshas become imbalanced, they cause destruction. Together with blood as the fourth element, these doshas are involved in the formation, sustenance, and destruction of the body." This shloka emphasizes the critical role of the three doshas—Vata, Pitta, and Kapha—in maintaining the body's health and stability. It also highlights the importance of balance among these doshas and their association with blood in the body's lifecycle from formation to destruction. भवति चात्र- नर्ते देहः कफादस्ति न पित्तान्न च मारुतात् | शोणितादपि वा नित्यं देह एतैस्तु धार्यते ||४|| "The body cannot exist without Kapha, nor without Pitta or Vata. Similarly, it cannot exist without blood; the body is always supported by these." This shloka emphasizes the fundamental role of the three doshas—Vata, Pitta, and Kapha—along with blood, in maintaining the body's existence and health. तत्र ‘वा’ गतिगन्धनयोः, इति धातुः, ‘तप’ सन्तापे, ‘श्लिष’ आलिङ्गने, एतेषां कृद्विहितैः प्रत्ययैर्वातः पित्तं श्लेष्मेति च रूपाणि भवन्ति ||५|| "Here, 'Va' denotes motion and smell, 'Tap' means heat, and 'Shlish' signifies embracing. From these root meanings, using grammatical affixes, the terms Vata, Pitta, and Shleshma (Kapha) are derived." This shloka explains the etymology of the terms Vata, Pitta, and Kapha, emphasizing their fundamental characteristics—motion, heat, and cohesion, respectively. दोषस्थानान्यत ऊर्ध्वं वक्ष्यामः- तत्र समासेन वातः श्रोणिगुदसंश्रयः; तदुपर्यधो नाभेः पक्वाशयः, पक्वामाशयमध्यं पित्तस्य; आमाशयः श्लेष्मणः ||६|| "Now, I shall describe the locations of the doshas: In brief, Vata is situated in the pelvis and rectum; its upper part is below the navel, in the large intestine. Pitta is located in the middle of the small intestine; and Kapha is located in the stomach." This shloka explains the specific locations of the three doshas—Vata, Pitta, and Kapha—within the body. Understanding these locations is crucial for diagnosing and treating various health conditions. अतः परं पञ्चधा विभज्यन्ते | तत्र वातस्य वातव्याधौ वक्ष्यामः; पित्तस्य यकृत्प्लीहानौ हृदयं दृष्टिस्त्वक् पूर्वोक्तं च; श्लेष्मण उरः शिरः कण्ठो जिह्वामूलं सन्धय इति पूर्वोक्तं च; एतानि खलु दोषाणां स्थानान्यव्यापन्नानाम् ||७|| "Now, they are further divided into five types: For Vata, I shall explain the Vata disorders. For Pitta, the liver, spleen, heart, eyes, and skin have already been mentioned. For Kapha, the chest, head, throat, tongue root, and joints have already been mentioned. These are the locations of the doshas when they are not imbalanced." This shloka introduces the further division of the doshas into specific types and their respective locations in the body when in a balanced state. It sets the stage for a more detailed discussion of the disorders associated with each dosha. भवति चात्र- विसर्गोदानविक्षेपैः सोमसूर्यानिला यथा | धारयन्ति जगद्देहं कफपित्तानिलास्तथा ||८|| "Just as the Moon, Sun, and Wind sustain the world by providing moisture, heat, and movement, similarly, Kapha, Pitta, and Vata sustain the body." This shloka draws a parallel between the natural elements that sustain the world and the doshas that sustain the body. It emphasizes the essential roles of Kapha, Pitta, and Vata in maintaining the body's health and balance. तत्र जिज्ञास्यं किं पित्तव्यतिरेकादन्योऽग्निः? आहोस्वित् पित्तमेवाग्निरिति? | अत्रोच्यते- न खलु पित्तव्यतिरेकादन्योऽग्निरुपलभ्यते, आग्नेयत्वात् पित्ते दहनपचनादिष्वभिप्रवर्तमानेऽग्निवदुपचारः क्रियतेऽन्तरग्निरिति; क्षीणे ह्यग्निगुणे तत्समानद्रव्योपयोगात् , अतिवृद्धे शीतक्रियोपयोगात् , आगमाच्च पश्यामो न खलु पित्तव्यतिरेकादन्योऽग्निरिति ||९|| "The question arises whether there is any fire other than Pitta? Or is Pitta itself the fire? It is said that no other fire apart from Pitta is found. Because Pitta has fiery properties, it performs actions like burning and digestion similar to fire; thus, it is called the inner fire. When the quality of fire is diminished, it is treated with substances having similar properties; when it is excessive, it is treated with cooling therapies. Hence, we observe that there is no fire apart from Pitta." This shloka clarifies that Pitta, due to its fiery nature, is considered the internal fire responsible for burning and digestion. It highlights the importance of balancing Pitta to maintain proper digestive functions and overall health. तच्चादृष्टहेतुकेन विशेषेण पक्वामाशयमध्यस्थं पित्तं चतुर्विधमन्नपानं पचति, विवेचयति च दोषरसमूत्रपुरीषाणि; तत्रस्थमेव चात्मशक्त्या शेषाणां पित्तस्थानानां शरीरस्य चाग्निकर्मणाऽनुग्रहं करोति, तस्मिन् पित्ते पाचकोऽग्निरिति सञ्ज्ञा; यत्तु यकृत्प्लीह्नोः पित्तं तस्मिन् रञ्जकोऽग्निरिति सञ्ज्ञा, स रसस्य रागकृदुक्तः; यत् पित्तं हृदयस्थं तस्मिन् साधकोऽग्निरिति सञ्ज्ञा, सोऽभिप्रार्थितमनोरथसाधनकृदुक्तः; यद्दृष्ट्यां पित्तं तस्मिन्नालोचकोऽग्निरिति सञ्ज्ञा, स रूपग्रहणाऽधिकृतः; यत्तु त्वचि पित्तं तस्मिन् भ्राजकोऽग्निरिति सञ्ज्ञा, सोऽभ्यङ्गपरिषेकावगाहालेपनादीनां क्रियाद्रव्याणां पक्ता छायानां च प्रकाशकः ||१०|| "The Pitta located in the middle of the stomach and intestines digests four types of food and drink and separates the doshas, rasa, urine, and feces. This Pitta, known as Pachaka Agni, aids in the digestive functions of the body. The Pitta located in the liver and spleen is known as Ranjaka Agni, responsible for imparting color to the rasa. The Pitta in the heart is known as Sadhaka Agni, which accomplishes the desired mental goals. The Pitta in the eyes is known as Alochaka Agni, responsible for vision. The Pitta in the skin is known as Bhrajaka Agni, which helps in the actions of massage, anointment, and application of external therapies, and provides radiance to the skin." This shloka elaborates on the different types of Pitta located in various parts of the body, each with its specific function. Understanding these types of Pitta is crucial for comprehending their roles in maintaining the body's health and balance. भवति चात्र- पित्तं तीक्ष्णं द्रवं पूति नीलं पीतं तथैव च | उष्णं कटुरसं चैव विदग्धं चाम्लमेव च ||११|| "Pitta is sharp, liquid, foul-smelling, blue, yellow, hot, pungent, and sour in nature." This shloka describes the inherent qualities of Pitta, emphasizing its sharpness, liquidity, unpleasant smell, colors (blue and yellow), heat, and its pungent and sour tastes. These attributes help in understanding the nature of Pitta and its impact on the body. अत ऊर्ध्वं श्लेष्मस्थानान्यनुव्याख्यास्यामः | तत्र, आमाशयः पित्ताशयस्योपरिष्टात् तत्प्रत्यनीकत्वादूर्ध्वगतित्वात्तेजसः, चन्द्र इव आदित्यस्य , चतुर्विधस्याहारस्याधारः; स च तत्रौदकैर्गुणैराहारः प्रक्लिन्नो भिन्नसङ्घातः सुखजरो भवति ||१२|| "Now, I shall describe the locations of Kapha: The stomach is above the seat of Pitta due to its opposing nature and upward movement of Tejas, like the moon relative to the sun. It serves as the receptacle for four types of food. In the stomach, food is moistened by its aqueous qualities and broken down into a soft mass." This shloka explains the location of Kapha in the stomach, its relationship with Pitta, and its role in the initial stages of digestion by moistening and breaking down food. माधुर्यात् पिच्छिलत्वाच्च प्रक्लेदित्वात्तथैव च | आमाशये सम्भवति श्लेष्मा मधुरशीतलः ||१३|| "Due to its sweetness, stickiness, and moistening nature, Kapha, which is sweet and cool, originates in the stomach." This shloka describes the qualities of Kapha, emphasizing its sweet, sticky, and moistening nature, and its origin in the stomach. These characteristics play a crucial role in the initial stages of digestion and overall bodily functions. स तत्रस्थ एव स्वशक्त्या शेषाणां श्लेष्मस्थानानां शरीरस्य चोदककर्मणाऽनुग्रहं करोति; उरःस्थस्त्रिकसन्धारणमात्मवीर्येणान्नरससहितेन हृदयावलम्बनं करोति; जिह्वामूलकण्ठस्थो जिह्वेन्द्रियस्य सौम्यत्वात् सम्यग्रसज्ञाने वर्तते; शिरःस्थः स्नेहसन्तर्पणाधिकृतत्वादिन्द्रियाणामात्मवीर्येणानुग्रहं करोत्; सन्धिस्थः श्लेष्मा सर्वसन्धिसंश्लेषात् सर्वसन्ध्यनुग्रहं करोति ||१४|| "Kapha, situated in its respective locations, supports the body's functions with its own strength. The Kapha in the chest supports the trikasandhi (three junctions) and the heart with its own vigor and the essence of food. The Kapha at the base of the tongue and in the throat, due to its gentle nature, plays a role in the proper perception of taste. The Kapha in the head, due to its unctuous and nourishing nature, supports the sensory organs with its own strength. The Kapha in the joints provides support to all joints through its cohesive properties." This shloka elaborates on the specific roles of Kapha in various parts of the body, highlighting its supportive and nourishing functions essential for maintaining overall health and balance. भवति चात्र- श्लेष्मा श्वेतो गुरुः स्निग्धः पिच्छिलः शीत एव च | मधुरस्त्वविदग्धः स्याद्विदग्धो लवण स्मृतः ||१५|| "Kapha is white, heavy, unctuous, and sticky. It is also cool and sweet when undigested, but when digested, it is considered salty." This shloka describes the inherent qualities of Kapha, emphasizing its cool, heavy, and sticky nature. It also highlights the difference in taste when Kapha is in its raw versus digested state. शोणितस्य स्थानं यकृत्प्लीहानौ, तच्च प्रागभिहितं; तत्रस्थमेव शेषाणां शोणितस्थानानामनुग्रहं करोति ||१६|| "The liver and spleen are the seats of blood, as previously mentioned. The blood located there supports the other locations of blood in the body." This shloka highlights the primary locations of blood (Shoṇita) in the liver and spleen, emphasizing their role in supporting the distribution and maintenance of blood throughout the body. भवति चात्र- अनुष्णशीतं मधुरं स्निग्धं रक्तं च वर्णतः | शोणितं गुरु विस्रं स्याद्विदाहश्चास्य पित्तवत् ||१७|| "Blood is slightly warm, sweet, unctuous, red in color, heavy, and has a mild smell. It causes burning sensations similar to Pitta." This shloka describes the qualities of blood (Shoṇita), highlighting its slightly warm nature, sweetness, unctuousness, and characteristic red color. It also mentions its heavy nature and mild smell, and its similarity to Pitta in causing burning sensations. एतानि खलु दोषस्थानानि; एषु सञ्चीयन्ते दोषाः | प्राक् सञ्चयहेतुरुक्तः | तत्र सञ्चितानां खलु दोषाणां स्तब्धपूर्णकोष्ठता पीतावभासता मन्दोष्मता चाङ्गानां गौरवमालस्यं चयकारणविद्वेषश्चेति लिङ्गानि भवन्ति | तत्र प्रथमः क्रियाकालः ||१८|| "These are indeed the sites of the doshas, and in these, the doshas accumulate. The causes of their accumulation have been previously mentioned. The signs of accumulated doshas include stiffness and fullness in the abdomen, a yellowish complexion, reduced bodily heat, heaviness in the body, lethargy, and distaste for the causes of accumulation. This is the first stage of treatment." This shloka details the primary sites where the doshas accumulate in the body and the signs of their accumulation. It also highlights the importance of recognizing these signs for timely treatment. अत ऊर्ध्वं प्रकोपणानि वक्ष्यामः | तत्र बलवद्विग्रहातिव्यायामव्यवायाध्ययनप्रपतनप्रधावनप्रपीडनाभिघातलङ्घनप्लवनतरणरात्रिजागरणभारहरण- गजतुरगरथपदातिचर्याकटुकषायतिक्तरूक्षलघुशीतवीर्यशुष्कशाकवल्लूरवरकोद्दालककोरदूषश्यामाकनीवार- मुद्गमसूराढकीहरेणुकलायनिष्पावानशनविषमाशनाध्यशनवातमूत्रपुरीषशुक्रच्छर्दिक्षवथूद्गारबाष्पवेगविघातादिभिर्विशेषैर्वायुः प्रकोपमापद्यते ||१९|| "Now, I shall describe the factors that aggravate the doshas: Excessive physical exertion, battles, overexertion, sexual activity, intense study, falling, running, pressure, trauma, fasting, swimming, sleeplessness, carrying heavy loads, excessive travel on elephants, horses, chariots, and walking long distances, consumption of pungent, astringent, bitter, dry, light, cold, and dry vegetables like Vallura, Varaka, Kodrava, Koraduska, Shyamaka, Nivara, Mudga, Masura, Adhaki, Harenuka, Kalaya, and Nispaava, irregular and improper eating habits, and suppression of natural urges like urine, stool, semen, vomiting, sneezing, belching, and tears can specifically aggravate Vata." This shloka provides a detailed list of factors that can aggravate Vata dosha, emphasizing the importance of maintaining a balanced lifestyle to prevent the imbalance of doshas. स शीताभ्रप्रवातेषु घर्मान्ते च विशेषतः | प्रत्यूषस्यपराह्णे तु जीर्णेऽन्ने च प्रकुप्यति ||२०|| "Vata gets particularly aggravated during cold, cloudy, and windy weather, at the end of the summer, at dawn and dusk, and when food is fully digested." This shloka outlines the specific conditions and times when Vata dosha is likely to become aggravated. It emphasizes the importance of being mindful of these factors to maintain the balance of Vata and prevent associated disorders. क्रोधशोकभयायासोपवासविदग्धमैथुनोपगमनकट्वम्ललवण-तीक्ष्णोष्णलघुविदाहितिलतैलपिण्याककुलत्थसर्षपातसीहरितकशाक- गोधामत्स्याजाविकमांसदधितक्रकूर्चिकामस्तुसौवीरकसुराविकाराम्लफलकट्वरप्रभृतिभिःपित्तं प्रकोपमापद्यते ||२१|| "Pitta gets aggravated by anger, grief, fear, exertion, fasting, improper sexual activity, and by the consumption of pungent, sour, salty, sharp, hot, light, and burnt foods such as sesame oil, mustard, lentils, horse gram, radish, fish, meat of goats and sheep, curd, buttermilk, sour fruits, and fermented beverages." This shloka lists the various emotional states and dietary factors that can lead to the aggravation of Pitta dosha. It emphasizes the importance of managing emotions and dietary habits to maintain the balance of Pitta. तदुष्णैरुष्णकाले च घनान्ते च विशेषतः | मध्याह्ने चार्धरात्रे च जीर्यत्यन्ने च कुप्यति ||२२|| "Pitta is particularly aggravated by hot substances, during hot seasons, at the end of summer, at midday and midnight, and when food is fully digested." This shloka highlights specific conditions and times when Pitta dosha is likely to become aggravated. It emphasizes the importance of being mindful of these factors to maintain the balance of Pitta and prevent associated disorders. दिवास्वप्नाव्यायामालस्यमधुराम्ललवणशीतस्निग्धगुरुपिच्छिलाभिष्यन्दिहायनकयवकनैषधेत्कट- माषमहामाषगोधूमतिलपिष्टविकृतिदधिदुग्धकृशरापायसेक्षुविकारानूपौदकमांसवसाबिसमृणाल- कसेरुकशृङ्गाटकमधुरवल्लीफलसमशनाध्यशनप्रभृतिभिः श्लेष्मा प्रकोपमापद्यते ||२३|| "Kapha gets aggravated by daytime sleep, lack of exercise, laziness, consumption of sweet, sour, salty, cold, unctuous, heavy, and sticky foods, such as hayana rice, barley, nishad rice, masha beans, maha masha beans, wheat, sesame products, curd, milk, krishara, rice pudding, sugarcane products, aquatic and marshy meat, fat, lotus stalks, water lilies, sugarcane molasses, sweet fruits, overeating, and eating at irregular times." This shloka lists various factors that can lead to the aggravation of Kapha dosha, highlighting the importance of maintaining a balanced lifestyle and diet to prevent the imbalance of Kapha. स शीतैः शीतकाले च वसन्ते च विशेषतः | पूर्वाह्णे च प्रदोषे च भुक्तमात्रे प्रकुप्यति ||२४|| "Kapha is particularly aggravated by cold substances, during cold seasons and spring, in the forenoon and evening, and immediately after meals." This shloka highlights specific conditions and times when Kapha dosha is likely to become aggravated. It emphasizes the importance of being mindful of these factors to maintain the balance of Kapha and prevent associated disorders. पित्तप्रकोपणैरेव चाभीक्ष्णं द्रवस्निग्धगुरुभिराहारैर्दिवास्वप्नक्रोधानलातपश्रमाभिघाताजीर्णविरुद्धाध्यशनादिभिर्विशेषैरसृक् प्रकोपमापद्यते ||२५|| "By factors that aggravate Pitta, such as frequent consumption of liquid, oily, and heavy foods, daytime sleep, anger, exposure to fire and heat, exertion, trauma, indigestion, incompatible food combinations, etc., blood (Rakta) gets aggravated." This shloka explains how various factors that aggravate Pitta also lead to the aggravation of blood (Rakta). It highlights the importance of avoiding these aggravating factors to maintain the balance of Rakta and prevent related disorders. यस्माद्रक्तं विना दोषैर्न कदाचित् प्रकुप्यति | तस्मात्तस्य यथादोषं कालं विद्यत् प्रकोपणे ||२६|| "Since the doshas never get aggravated without the involvement of blood, therefore, the time of its aggravation should be known according to the dosha." This shloka emphasizes the integral relationship between blood (Rakta) and the doshas, highlighting the importance of understanding the timing of blood's aggravation in relation to the doshas. तेषां प्रकोपात् कोष्ठतोदसञ्चरणाम्लीकापिपासापरिदाहान्नद्वेषहृदयोत्क्लेदाश्च जायन्ते | तत्र द्वितीयः क्रियाकालः ||२७|| "Due to the aggravation of these, there arise abdominal pain, movement of gas, nausea, thirst, burning sensation, aversion to food, and heart discomfort. This is the second stage of treatment." This shloka highlights the symptoms that arise from the aggravation of the doshas, such as abdominal pain, nausea, thirst, and heart discomfort. Recognizing these symptoms is crucial for timely intervention and treatment at the second stage. अत ऊर्ध्वं प्रसरं वक्ष्यामः- तेषामेभिरातङ्कविशेषैः प्रकुपितानां किण्वोदकपिष्टसमवाय इवोद्रिक्तानां प्रसरो भवति | तेषां वायुर्गतिमत्त्वात् प्रसरणहेतुः सत्यप्यचैतन्ये | स हि रजोभूयिष्ठः; रजश्च प्रवर्तकं सर्वभावानाम् | यथा- महानुदकसञ्चयोऽतिवृद्धः सेतुमवदार्यापरेणोदकेन व्यामिश्रः सर्वतः प्रधावति, एवं दोषाः कदाचिदेकशो द्विशः समस्ताः शोणितसहिता वाऽनेकधा प्रसरन्ति | तद्यथा- वातः, पित्तं, श्लेष्मा, शोणितं, वातपित्ते, वातश्लेष्माणौ, पित्तश्लेष्माणौ, वातशोणिते, पित्तशोणिते, श्लेष्मशोणिते, वातपित्तशोणितानि, वातश्लेष्मशोणितानि, पित्तश्लेष्मशोणितानि, वातपित्तकफाः, वातपित्तकफशोणितानीति; एवं पञ्चदशधा प्रसरन्ति ||२८|| "Now, I shall describe the spread of the doshas: Due to specific factors, the aggravated doshas, like a mixture of yeast, water, and flour, start to spread. Because of Vata's movement, even though it is insentient, it propels the other doshas. It is mostly composed of Raja (activity); and Raja is the initiator of all functions. Just as an overflowing water reservoir breaks a dam and mixes with another body of water and spreads everywhere, similarly, the doshas sometimes spread singly, in pairs, collectively, or mixed with blood, in many ways. Thus, they can spread in fifteen different combinations: Vata, Pitta, Kapha, blood, Vata-Pitta, Vata-Kapha, Pitta-Kapha, Vata-blood, Pitta-blood, Kapha-blood, Vata-Pitta-blood, Vata-Kapha-blood, Pitta-Kapha-blood, Vata-Pitta-Kapha, and Vata-Pitta-Kapha-blood." This shloka describes the spread of doshas, emphasizing the various ways they can combine and spread throughout the body, leading to different types of disorders. कृत्स्नेऽर्धेऽवयवे वाऽपि यत्राङ्गे कुपितो भृशम् | दोषो विकारं नभसि मेघवत्तत्र वर्षति ||२९|| नात्यर्थं कुपितश्चापि लीनो मार्गेषु तिष्ठति | निष्प्रत्यनीकः कालेन हेतुमासाद्य कुप्यति ||३०|| "When a dosha becomes severely aggravated in an entire body part or half of it, it causes disorders like a cloud raining in the sky. Even if not excessively aggravated, it stays hidden in the pathways, and upon encountering a suitable cause, it aggravates again." This shloka illustrates how severely aggravated doshas can cause disorders similarly to how clouds rain, and also highlights the dormant nature of doshas that may aggravate when triggered by specific causes. तत्र वायोः पित्तस्थानगतस्य पित्तवत् प्रतीकारः, पित्तस्य च कफस्थानगतस्य कफवत्, कफस्य च वातस्थानगतस्य वातवत् ; एष क्रियाविभागः ||३१|| "In the case of Vata located in the seat of Pitta, it should be treated like Pitta. Pitta located in the seat of Kapha should be treated like Kapha. Kapha located in the seat of Vata should be treated like Vata. This is the division of treatment." This shloka explains the approach to treating doshas when they are located in the seats of other doshas. It emphasizes the importance of addressing the doshas based on their location and the corresponding treatment principles. एवं प्रकुपितानां प्रसरतां वायोर्विमार्गगमनाटोपौ, ओषचोषपरिदाहधूमायनानि पित्तस्य, अरोचकाविपाकाङ्गसादाश्छर्दिश्चेति श्लेष्मणो लिङ्गानि भवन्ति; तत्र तृतीयः क्रियाकालः ||३२|| "In this way, for the aggravated and spreading doshas, the signs are: for Vata, deviation from its normal pathways and sounds; for Pitta, burning, dryness, and smoke-like sensations; for Kapha, lack of taste, indigestion, heaviness of limbs, and vomiting. This is the third stage of treatment." This shloka explains the specific signs of aggravated and spreading doshas for Vata, Pitta, and Kapha. Recognizing these signs is crucial for timely intervention at the third stage of treatment. अत ऊर्ध्वं स्थानसंश्रयं वक्ष्यामः | एवं प्रकुपितातांस्ताञ् शरीरप्रदेशानागम्य तांस्तान् व्याधीन् जनयन्ति | ते यदोदरसन्निवेशं कुर्वन्ति तदा गुल्म विद्रध्युदराग्निसङ्गानाहविसूचिकातिसारप्रभृतीञ्जनयन्ति; बस्तिगताः प्रमेहाश्मरीमूत्राघातमूत्रदोषप्रभृतीन्; मेढ्रगता निरुद्धप्रकशोपदंशशूकदोषप्रभृतीन्; गुदगता भगन्दरार्शःप्रभृतीन्; वृषणगता वृद्धीः; ऊर्ध्वजत्रुगतास्तूर्ध्वजान्; त्वङ्मंसशोणितस्थाः क्षुद्ररोगान् कुष्ठानि विसर्पांश्च; मेदोगता ग्रन्थ्यपच्यर्बुदगलगण्डालजीप्रभृतीन्; अस्थिगता विद्रध्यनुशयीप्रभृतीन्; पादगताः श्लीपदवातशोणितवातकण्टकप्रभृतीन्; सर्वाङ्गगता ज्वरसर्वाङ्गरोगप्रभृतीन्; तेषामेवमभिसन्निविष्टानां पूर्वरूपप्रादुर्भावः ; तं प्रतिरोगं वक्ष्यामः | तत्र पूर्वरूपगतेषु चतुर्थः क्रियाकालः ||३३|| "Now, I shall describe the localization of doshas: When they become aggravated and reach different body parts, they cause various diseases. When they localize in the abdomen, they cause diseases such as gulma (abdominal lumps), vidradhi (abscesses), agnisanga (obstruction of digestive fire), anaha (distention), visuchika (cholera), and atisara (diarrhea). When they localize in the bladder, they cause diseases like prameha (urinary disorders), asmari (stones), mutraghata (urinary obstruction), and mutradosha (urinary defects). When they localize in the genitals, they cause diseases like niruddhaprakasha (obstruction of the urethra), upadamsa (chancre), shukadosha (semen defects), and others. When they localize in the rectum, they cause diseases like bhagandara (fistula), arsha (hemorrhoids), and others. When they localize in the scrotum, they cause diseases like vruddhi (scrotal swelling). When they localize above the collarbone, they cause diseases affecting the upper body. When they localize in the skin, muscles, and blood, they cause minor diseases, skin diseases, and erysipelas. When they localize in fat, they cause diseases like granthi (nodules), apaci (inflammatory swelling), arbuda (tumors), galaganda (goiter), and alaji (abscesses). When they localize in bones, they cause diseases like vidradhi (abscesses) and anushayi (bone diseases). When they localize in the feet, they cause diseases like shlipada (filariasis), vatashonita (gout), vatakantaka (calcaneal spurs), and others. When they spread throughout the body, they cause fever and systemic diseases. The appearance of premonitory symptoms indicates the fourth stage of treatment." This shloka explains the various diseases caused by the localization of aggravated doshas in different parts of the body, and the corresponding premonitory symptoms that indicate the need for specific treatments. अत ऊर्ध्वं व्याधेर्दर्शनं वक्ष्यामः- शोफार्बुदग्रन्थिविद्रधिविसर्पप्रभृतीनां प्रव्यक्तलक्षणता ज्वरातीसारप्रभृतीनां च | तत्र पञ्चमः क्रियाकालः ||३४|| "Now, I shall describe the manifestation of diseases: The clear symptoms of diseases like edema, tumors, nodules, abscesses, erysipelas, etc., and those of fever, diarrhea, and others. This is the fifth stage of treatment." This shloka explains the fifth stage, where the diseases manifest with clear symptoms. Recognizing these symptoms is crucial for implementing the appropriate treatments. अत ऊर्ध्वमेतेषामवदीर्णानां व्रणभावमापन्नानां षष्ठः क्रियाकालः, ज्वरातिसारप्रभृतीनां च दीर्घकालानुबन्धः | तत्राप्रतिक्रियमाणेऽसाध्यतामुपयान्ति ||३५|| "Beyond this, when these diseases progress to ulceration, it marks the sixth stage of treatment. For fever, diarrhea, and similar conditions, prolonged persistence occurs. If left untreated, they become incurable." This shloka describes the sixth stage, where diseases advance to a severe state, such as ulceration, and emphasizes the critical importance of timely intervention to prevent them from becoming incurable. भवन्ति चात्र- सञ्चयं च प्रकोपं च प्रसरं स्थानसंश्रयम् | व्यक्तिं भेदं च यो वेत्ति दोषाणां स भवेद्भिषक् ||३६|| "One who knows the accumulation, aggravation, spread, localization, manifestation, and differentiation of the doshas becomes a physician." This shloka emphasizes the comprehensive understanding required to become a proficient physician, highlighting the importance of knowing all stages of dosha dynamics. सञ्चयेऽपहृता दोषा लभन्ते नोत्तरा गतीः | ते तूत्तरासु गतिषु भवन्ति बलवत्तराः ||३७|| "Doshas removed during the accumulation phase do not progress further. If they proceed to later stages, they become more powerful." This shloka emphasizes the importance of addressing doshas during their accumulation phase to prevent them from progressing to more severe stages, where they become harder to treat. सर्वैर्भावैस्त्रिभिर्वाऽपि द्वाभ्यामेकेन वा पुनः | संसर्गे कुपितः क्रुद्धं दोषं दोषोऽनुधावति ||३८|| "In combination, whether by all three, two, or even one, an aggravated dosha will further aggravate another dosha." This shloka explains how doshas, when aggravated in combinations, can cause further aggravation of each other, highlighting the complex interplay between the doshas in the development of disorders. संसर्गे यो गरीयान् स्यादुपक्रम्यः स वै भवेत् | शेषदोषाविरोधेन सन्निपाते तथैव च ||३९|| "In the case of combined doshas, the dominant one should be primarily treated. In the case of multiple doshas, treat according to the non-antagonistic one." This shloka highlights the principle of treating combined or multiple doshas by focusing on the dominant dosha or the one that is non-antagonistic, ensuring effective management of the imbalance. वृणोति यस्माद्रूढेऽपि व्रणवस्तु न नश्यति | आदेहधारणात्तस्माद्व्रण इत्युच्यते बुधैः ||४०|| "Because, even when healed, the object of the wound does not perish, since it is retained in the body, therefore, it is called 'wound' by the wise." This shloka explains the concept of a "wound" (व्रण) by highlighting that even when a wound heals, the impact or object causing the wound remains within the body, giving it the name "wound" as understood by the wise. इति सुश्रुतसंहितायां सूत्रस्थाने व्रणप्रश्नाध्यायो नामैकविंशोध्यायः ||२१|| "Thus ends the twenty-first chapter named 'Vrana Prashna' in the Sutra Sthana of the Sushruta Samhita." This shloka marks the conclusion of the twenty-first chapter of the Sushruta Samhita, highlighting the importance of understanding the various aspects of wounds, their causes, and treatments as discussed in this chapter. Previous Next

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

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

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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Advanced understanding of drug properties: Rasa (taste), Guna (qualities), Virya (potency), and Vipaka (post-digestive effect). Master fundamental concepts of Ayurvedic pharmacodynamics. द्रव्यरसगुणवीर्यविपाकविज्ञानीयाध्यायः अथातो द्रव्यरसगुणवीर्यविपाकविज्ञानीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall explain the chapter on Dravya (substance), Rasa (taste), Guna (quality), Virya (potency), and Vipaka (post-digestive effect)." "As spoken by the revered Lord Dhanvantari." This marks the beginning of a new chapter that delves into the properties and effects of various substances, providing insights into their tastes, qualities, potencies, and post-digestive effects as guided by the esteemed deity of Ayurveda, Lord Dhanvantari. केचिदाचार्या ब्रुवते- द्रव्यं प्रधानं, कस्मात्? व्यवस्थितत्वात्, इह खलु द्रव्यं व्यवस्थितं न रसादयः, यथा आमे फले ये रसादयस्ते पक्वे न सन्ति; नित्यत्वाच्च, नित्यं हि द्रव्यमनित्या गुणाः, यथा कल्कादिप्रविभागः, स एव सम्पन्नरसगन्धो व्यापन्नरसगन्धो वा भवति; स्वजात्यवस्थानाच्च, यथा हि पार्थिवं द्रव्यमन्यभावं न गच्छत्येवं शेषाणि; पञ्चेन्द्रियग्रहणाश्च, पञ्चभिरिन्द्रियैर्गृह्यते द्रव्यं न रसादयः; आश्रयत्वाच्च, द्रव्यमाश्रिता रसादयः; आरम्भसामर्थ्याच्च, द्रव्याश्रित आरम्भः, यथा- ‘विदारिगन्धादिमाहृत्य सङ्क्षुद्य विपचेत्’ इत्येवमादिषु न रसादिष्वारम्भः; शास्त्रप्रामाण्याच्च, शास्त्रे हि द्रव्यं प्रधानमुपदेशे योगानां, यथा- ‘मातुलुङ्गाग्निमन्थौ च’ इत्यादौ न रसादय उपदिश्यन्ते; क्रमापेक्षितत्वाच्च रसादीनां, रसादयो हि द्रव्यक्रममपेक्षन्ते, यथा- तरुणे तरुणाः सम्पूर्णे सम्पूर्णा इति; एकदेशसाध्यत्वाच्च, द्रव्याणामेकदेशेनापि व्याधयः साध्यन्ते, यथा- महावृक्षक्षीरेणेति; तस्माद्द्रव्यं प्रधानं, न रसादयः, कस्मात्? निरवयवत्वात् | द्रव्यलक्षणं तु ‘क्रियागुणवत् समवायिकारणम्’ इति ||३|| "Some scholars assert that the substance (Dravya) is primary. Why is this so? Because it is stable, whereas Rasa (taste) and others are not. For instance, the tastes present in an unripe fruit change when it ripens. Additionally, Dravya is eternal, while qualities are not. Just as the same object may change its taste or smell, the inherent substance remains. Furthermore, Dravya does not change its inherent nature, just as earthly substances do not transform into different elements. Dravya can be perceived by the five senses, unlike Rasa and others. Qualities are dependent on Dravya for their existence. The initiation of action is also dependent on Dravya, as seen in instructions like 'fetch Vidari-gandha and grind it.' The authoritative texts also prioritize Dravya in their teachings, such as 'Matulunga and Agnimantha' without mentioning Rasa and others. The sequence of Rasa and others depends on the sequence of Dravya, such as young Dravya having young qualities and mature Dravya having mature qualities. Dravyas can also achieve therapeutic effects by themselves, as seen with substances like Maha-vriksha-kshira. Therefore, Dravya is considered primary because it is indivisible. The definition of Dravya is 'an inherent cause possessing action and qualities.” This section highlights the reasons why some scholars consider Dravya (substance) as primary in Ayurveda, emphasizing its stability, permanence, and its role as the basis for qualities and actions. नेत्याहुरन्ये , रसास्तु प्रधानं; कस्मात्? आगमात्, आगमो हि शास्त्रमुच्यते; शास्त्रे हि रसा अधिकृताः, यथा- रसायत्त आहार इति, तस्मिंस्तु प्राणाः; उपदेशाच्च, उपदिश्यन्ते हि रसाः, यथा- मधुराम्ललवणा वातं शमयन्ति; अनुमानाच्च, रसेन ह्यनुमीयते द्रव्यं, यथा- मधुरमिति; ऋषिवचनाच्च, ऋषिवचनं वेदो यथा- किञ्चिदिज्यार्थं मधुरमाहरेदिति, तस्माद्रसाः प्रधानं; रसेषु गुणसञ्ज्ञा | रसलक्षणमन्यत्रोपदेक्ष्यामः ||४|| "Others argue that Rasa (taste) is primary. Why? Because of the scriptures, which are considered authoritative texts. In these texts, Rasa is emphasized, such as in the statement 'life is dependent on taste, as it sustains life.' In teachings, tastes are mentioned, like 'sweet, sour, and salty tastes pacify Vata.' From the taste, the substance can be inferred, such as 'it is sweet.' The sages' statements, like 'consume something sweet for a specific purpose,' also suggest the primacy of Rasa. Therefore, Rasa is considered primary. The qualities are designated in the tastes. The characteristics of Rasa will be discussed later." This section presents the argument that Rasa (taste) is primary in Ayurveda, highlighting its importance as emphasized in authoritative texts and teachings. नेत्याहुरन्ये , वीर्यं प्रधानमिति | कस्मात्? तद्वशेनौषधकर्मनिष्पत्तेः | इहौषधकर्माण्यूर्ध्वाधोभागोभयभागसंशोधनसंशमनसङ्ग्राहिकाग्निदीपनपीडनलेखनबृंहण- रसायनवाजीकरणश्वयथुकरविलयनदहनदारणमादनप्राणघ्नविषप्रशमनादीनि वीर्यप्राधान्याद्भवन्ति | तच्च वीर्यं द्विविधमुष्णं शीतं च, अग्नीषोमीयत्वाज्जगतः | केचिदष्टविधमाहुः- शीतमुष्णं स्निग्धं रूक्षं विशदं पिच्छिलं मृदु तीक्ष्णं चेति | एतानि वीर्याणि स्वबलगुणोत्कर्षाद्रसमभिभूयात्मकर्म कुर्वन्ति | यथा तावन्महत्पञ्चमूलं कषायं तिक्तानुरसं वातं शमयति, उष्णवीर्यत्वात्; तथा कुलत्थः कषायः, कटुकः पलाण्डुः, स्नेहभावाच्च; मधुरश्चेक्षुरसो वातं वर्धयति, शीतवीर्यत्वात्; कटुका पिप्पली पित्तं शमयति, मृदुशीतवीर्यत्वात्; अम्लमामलकं लवणं सैन्धवं च; तिक्ता काकमाची पित्तं वर्धयति, उष्णवीर्यत्वात्, मधुरा मत्स्याश्च; कटुकं मूलकं श्लेष्माणं वर्धयति, स्निग्धवीर्यत्वात्; अम्लं कपित्थं श्लेष्माणां शमयति, रूक्षवीर्यत्वात्, मधुरं क्षौद्रं च; तदेतन्निदर्शनमात्रमुक्तम् ||५|| "Others argue that Virya (potency) is primary. Why? Because the effectiveness of medicinal actions depends on it. Medicinal actions such as purification, palliative treatments, digestive stimulation, scraping, nourishing, rejuvenation, aphrodisiac effects, reducing swelling, dissolving, burning, holding, intoxicating, life-threatening, and poison-neutralizing effects are all due to the potency of the substance. Virya is of two types: hot and cold, corresponding to the universal principles of Agni (fire) and Soma (moon). Some classify it into eight types: cold, hot, unctuous, dry, clear, slimy, soft, and sharp. These potencies, due to their inherent strength and qualities, overpower the taste and perform their specific actions. For example, the decoction of Mahat Panchamula, which is astringent and bitter, pacifies Vata due to its hot potency; similarly, the astringent Kulattha, pungent Palandu, and unctuous substances; the sweet sugarcane juice increases Vata due to its cold potency; the pungent Pippali pacifies Pitta due to its mild cold potency; sour Amalaki and salty Saindhava; the bitter Kakmachi increases Pitta due to its hot potency, as do sweet fish; the pungent radish increases Kapha due to its unctuous potency; the sour Kapittha pacifies Kapha due to its dry potency, as does sweet honey. These are just examples." This section presents the argument that Virya (potency) is primary in Ayurveda, highlighting its importance in determining the effectiveness of medicinal actions and its classification into different types. भवन्ति चात्र- ये रसा वातशमना भवन्ति यदि तेषु वै | रौक्ष्यलाघवशैत्यानि न ते हन्युः समीरणम् ||६|| ये रसाः पित्तशमना भवन्ति यदि तेषु वै | तैक्ष्ण्यौष्ण्यलघुताश्चैव न ते तत्कर्मकारिणः ||७|| ये रसाः श्लेष्मशमना भवन्ति यदि तेषु वै | स्नेहगौरवशैत्यानि न ते तत्कर्मकारिणः ||८|| तस्माद्वीर्यं प्रधानमिति ||९|| "In this context, the tastes that pacify Vata, if they are dry, light, and cold, will not accomplish their task. The tastes that pacify Pitta, if they are sharp, hot, and light, will not accomplish their task. The tastes that pacify Kapha, if they are unctuous, heavy, and cold, will not accomplish their task. Therefore, Virya (potency) is considered primary." These Shlokas highlight the importance of Virya (potency) in determining the effectiveness of medicinal treatments. They emphasize that even if the tastes are appropriate for pacifying a dosha, if their potency does not align, they will not be effective. नेत्याहुरन्ये , विपाकः प्रधानमिति | कस्मात्? सम्यङ्मिथ्याविपक्वत्वात्; इह सर्वद्रवाण्यभ्यवहृतानि सम्यङ्मिथ्याविपक्वानि गुणं दोषं वा जनयन्ति | तत्राहुरन्ये- प्रति रसं पाक इति | केचित्त्रिविधमिच्छन्ति- मधुरमम्लं कटुकं चेति | तत्तु न सम्यक्, भूतगुणादामाच्चान्योऽम्लो विपाको नास्ति; पित्तं हि विदग्धमम्लतामुपैत्याग्नेयत्वात्; यद्येवं लवणोऽप्यन्यः पाको भविष्यति, श्लेष्मा हि विदग्धो लवणतामुपैतीति | मधुरो मधुरस्याम्लोऽम्लस्यैवं सर्वेषामिति केचिदाहुः; दृष्टान्तं चोपदिशन्ति- यथा तावत् क्षीरमुखागतं पच्यमानं मधुरमेव स्यात्तथा शालियवमुद्गादयः प्रकीर्णाः स्वभावमुत्तरकालेऽपि न परित्यजन्ति तद्वदिति | केचिद्वदन्ति- अबलवन्तो बलवतां वशमायान्तीति | एवमनवस्थितिः, तस्मादसिद्धान्त एषः | आगमे हि द्विविध एव पाको मधुरः कटुकश्च | तयोर्मधुराख्यो गुरुः, कटुकाख्यो लघुरिति | तत्र पृथिव्यप्तेजोवाय्वाकाशानां द्वैविध्यं भवति गुणसाधर्म्याद्गुरुता लघुता च; पृथिव्यापश्च गुर्व्यः, शेषाणि लघूनि; तस्माद्द्विविध एव पाक इति ||१०|| "Others argue that Vipaka (post-digestive effect) is primary. Why? Because the correct or incorrect digestion of all substances generates qualities or doshas. Some say that there is Vipaka (digestive effect) for each taste. Others categorize it into three types: sweet, sour, and pungent. But this is not accurate; there is no different sour Vipaka. Pitta, when digested, turns sour due to its fiery nature. If so, salt would also have a different Vipaka, as digested Kapha turns salty. Some argue that sweet Vipaka comes from sweet, and sour Vipaka comes from sour, and so on for all tastes, citing that milk, when digested, remains sweet, and grains maintain their nature even after digestion. Others state that weaker substances follow the stronger ones. This inconsistency makes it an unfounded principle. In authoritative texts, Vipaka is only of two types: sweet and pungent. Among them, the sweet Vipaka is heavy, and the pungent Vipaka is light. This corresponds to the qualities of the five elements: earth and water are heavy, while the rest are light. Thus, Vipaka is only of two types." This section presents the argument that Vipaka (post-digestive effect) is primary in Ayurveda, emphasizing its role in generating qualities or doshas based on the correct or incorrect digestion of substances. भवन्ति चात्र- द्रव्येषु पच्यमानेषु येष्वम्बुपृथिवीगुणाः | निर्वर्तन्तेऽधिकास्तत्र पाको मधुर उच्यते ||११|| तेजोऽनिलाकाशगुणाः पच्यमानेषु येषु तु | निर्वर्तन्तेऽधिकास्तत्र पाकः कटुक उच्यते ||१२|| "In this context: When substances are digested, those in which the qualities of water and earth are predominant, Their post-digestive effect is said to be sweet. When the qualities of fire, air, and ether are predominant in substances being digested, Their post-digestive effect is said to be pungent." These Shlokas explain the classification of Vipaka (post-digestive effect) based on the predominance of elemental qualities in substances. Substances with predominant water and earth qualities result in a sweet Vipaka, while those with fire, air, and ether qualities result in a pungent Vipaka. पृथक्त्वदर्शिनामेष वादिनां वादसङ्ग्रहः | चतुर्णामपि सामग्र्यमिच्छन्त्यत्र विपश्चितः ||१३|| "The arguments of those who see differences have been presented. However, the wise desire the integration of all four (Dravya, Rasa, Guna, and Virya) here." This Shloka highlights that while different scholars may argue the primacy of Dravya, Rasa, Guna, or Virya individually, the wise recognize the importance of integrating all four aspects to understand and utilize medicinal substances effectively. तद्द्रव्यमात्मना किञ्चित्किञ्चिद्वीर्येण सेवितम् | किञ्चिद्रसविपाकाभ्यां दोषं हन्ति करोति वा ||१४|| "Thus, a substance when used by itself, with certain potencies, tastes, and post-digestive effects, can either eliminate or cause a dosha." This Shloka emphasizes that the effectiveness of a substance in treating or causing a dosha is determined by its inherent qualities, including its potency, taste, and post-digestive effect. पाको नास्ति विना वीर्याद्वीर्यं नास्ति विना रसात् | रसो नास्ति विना द्रव्याद्द्रव्यं श्रेष्ठतमं स्मृतम् ||१५|| "There is no Vipaka (post-digestive effect) without Virya (potency), no Virya without Rasa (taste), no Rasa without Dravya (substance), thus Dravya is considered the most superior." This Shloka emphasizes the interconnectedness of Dravya, Rasa, Virya, and Vipaka, and ultimately concludes that Dravya (substance) holds the highest importance in Ayurveda. जन्म तु द्रव्यरसयोरन्योन्यापेक्षिकं स्मृतम् | अन्योन्यापेक्षिकं जन्म यथा स्याद्देहदेहिनोः ||१६|| वीर्यसञ्ज्ञा गुणा येऽष्टौ तेऽपि द्रव्याश्रयाः स्मृताः | रसेषु न भवन्त्येते निर्गुणास्तु गुणाः स्मृताः ||१७|| द्रव्ये द्रव्याणि यस्माद्धि विपच्यन्ते न षड्रसाः | श्रेष्ठं द्रव्यमतो ज्ञेयं, शेषा भावास्तदाश्रयाः ||१८|| "The birth of Dravya (substance) and Rasa (taste) is considered interdependent, Just as the body and the soul are interdependent. The qualities known as Virya (potency) are also considered dependent on Dravya, These qualities do not exist in the Rasa without Dravya; they are considered qualities without substance. Because substances are digested, not just the six tastes, Therefore, Dravya is known to be superior, and the remaining attributes depend on it." These Shlokas highlight the interdependence of Dravya (substance) and Rasa (taste), emphasizing that Virya (potency) and other qualities are dependent on Dravya. They further affirm the superiority of Dravya as the primary element, with all other attributes relying on it. अमीमांस्यान्यचिन्त्यानि प्रसिद्धानि स्वभावतः | आगमेनोपयोज्यानि भेषजानि विचक्षणैः ||१९|| "Certain aspects of nature are beyond analysis and contemplation, known to be inherently effective. Wise practitioners should use medicines based on authoritative texts." This Shloka emphasizes that some natural phenomena and their medicinal properties are inherently effective and beyond detailed analysis. It advises that knowledgeable practitioners should rely on authoritative texts for the appropriate use of these medicines. प्रत्यक्षलक्षणफलाः प्रसिद्धाश्च स्वभावतः | नौषधीर्हेतुभिर्विद्वान् परीक्षेत कदाचन ||२०|| सहस्रेणापि हेतूनां नाम्बष्ठादिर्विरचयेत् | तस्मात्तिष्ठेत्तु मतिमानागमे न तु हेतुषु ||२१|| "The evident characteristics and effects of medicines are well-known by nature. A wise person should never examine medicines solely based on theoretical reasons. Even with thousands of reasons, one cannot create medicines like Amvashtha and others. Therefore, an intelligent person should rely on authoritative texts rather than theories." These Shlokas highlight the importance of relying on practical experience and authoritative texts in the use of medicines, rather than solely depending on theoretical reasoning. इति सुश्रुतसंहितायां सूत्रस्थाने द्रव्यगुणरसवीर्यविपाकविज्ञानीयो नाम चत्वारिंशत्तमोऽध्यायः ||४०|| "Thus, concludes the fortieth chapter named Dravya, Guna, Rasa, Virya, Vipaka Vijnaniya (Understanding of Substance, Qualities, Taste, Potency, and Post-digestive Effect) in the Sushruta Samhita, Sutrasthana section." This Shloka marks the conclusion of the chapter on the understanding of substances, qualities, tastes, potencies, and post-digestive effects, summarizing the comprehensive knowledge shared in this section. Previous Next

Discover the eight types of surgical procedures (Shastra Karma) in ancient Indian surgery. Learn about pre-operative, operative, and post-operative care, surgical techniques, and qualities of a successful surgeon. अग्रोपहरणीयाध्यायः अथातोऽग्रोपहरणीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on the best (materials) for treatments." "As spoken by the revered Dhanvantari." This introductory passage sets the stage for discussing the best materials and substances for medical treatments in Ayurveda, as taught by Dhanvantari. त्रिविधं कर्म- पूर्वकर्म, प्रधानकर्म, पश्चात्कर्मेति; तद्व्याधिं प्रत्युपदेक्ष्यामः ||३|| "There are three types of actions: preparatory actions (Purvakarma), main actions (Pradhanakarma), and post-actions (Pashchatkarma). We shall describe these in relation to diseases." This verse introduces the classification of medical actions into three categories: preparatory, primary, and post-treatment actions, emphasizing a structured approach to disease management. अस्य तु शास्त्रस्य शस्त्रकर्मप्राधान्याच्छस्त्रकर्मैव तावत् पूर्वमुपदेक्ष्यामस्तत्सम्भारांश्च ||४|| "Given that surgical procedures hold primary importance in this science, we shall first describe the surgical procedures and their components." This verse highlights the significance of surgical actions within the science of Ayurveda and indicates that the description of surgical procedures and their requisite materials will be provided first. तच्च शस्त्रकर्माऽष्टविधं; तद्यथा- छेद्यं, भेद्यं, लेख्यं, वेध्यम्, एष्यम्, आहार्यं, विस्राव्यं, सीव्यमिति ||५|| "There are eight types of surgical procedures: excision (Chedya), incision (Bhedya), scarification (Lekhya), puncturing (Vedhya), probing (Eshya), extraction (Aharya), draining (Visravya), and suturing (Sivya)." This verse categorizes the various surgical procedures practiced in Ayurveda, providing a foundational understanding of the different types of operations and techniques. ततः प्रशस्तेषु तिथिकरणमुहूर्तनक्षत्रेषु दध्यक्षतान्नपानरत्नैरग्निं विप्रान् भिषजश्चार्चयित्वा, कृतबलिमङ्गलस्वस्तिवाचनं लघुभुक्तवन्तं प्राङ्मुखमातुरमुपवेश्य , यन्त्रयित्वा, प्रत्यङ्मुखो वैद्यो मर्मसिरास्नायुसन्ध्यस्थिधमनीः परिहरन्, अनुलोमं शस्त्रं निदध्यादापूयदर्शनात् , सकृदेवापहरेच्छस्त्रमाशु च; महत्स्वपि च पाकेषु द्व्यङ्गुलान्तरं त्र्यङ्गुलान्तरं वा शस्त्रपदमुक्तम् ||७|| "Then, on an auspicious day, during a favorable tithi (lunar day), karaṇa (half lunar day), muhūrta (moment), and nakṣatra (constellation), having worshipped the sacred fire, Brahmins, and physicians with curd, rice, grains, water, and jewels, and after offering sacrificial offerings and auspicious chants, the physician should seat the patient facing the east, having had a light meal, and restrain him with surgical instruments. The physician, facing the west, avoiding the vital points (marmas), veins (sirās), ligaments (snāyus), joints (sandhis), bones (asthis), and arteries (dhamanīs), should apply the surgical instrument in the direction of hair growth as soon as pus is seen, and swiftly remove the instrument at once; for large abscesses too, the surgical incision should be made at a distance of two to three finger-breadths." This verse describes the detailed procedure a physician should follow for performing a surgical operation, highlighting the importance of auspicious timing, proper preparation, and surgical precision. तत्रायतो विशालः समः सुविभक्तो निराश्रय इति व्रणगुणाः ||८|| "The qualities of a good wound are: it should be elongated, wide, level, well-distributed, and without any cavities." This verse describes the ideal characteristics of a wound, emphasizing the importance of proper shape, distribution, and absence of cavities for effective healing. भवतश्चात्र- आयतश्च विशालश्च सुविभक्तो निराश्रयः | प्राप्तकालकृतश्चापि व्रणः कर्मणि शस्यते ||९|| "The wound that is elongated, wide, well-distributed, without any cavities, and made at the appropriate time is considered suitable for the procedure." This verse highlights the importance of specific characteristics of a wound for it to be deemed suitable for a medical procedure, emphasizing shape, distribution, absence of cavities, and timing. शौर्यमाशुक्रिया शस्त्रतैक्ष्ण्यमस्वेदवेपथु | असम्मोहश्च वैद्यस्य शस्त्रकर्मणि शस्यते ||१०|| "Courage, cleanliness, sharpness of instruments, absence of sweat, absence of trembling, and absence of confusion in the physician are essential for surgical procedures." This verse emphasizes the importance of the physician's qualities and the condition of the surgical instruments for performing successful surgeries. एकेन वा व्रणेनाशुध्यमाने नाऽन्तरा बुद्ध्याऽवेक्ष्यापरान् व्रणान् कुर्यात् ||११|| भवति चात्र- यतो यतो गतिं विद्यादुत्सङ्गो यत्र यत्र च | तत्र तत्र व्रणं कुर्याद्यथा दोषो न तिष्ठति ||१२|| "If a single wound is not healing, the physician should, using his intelligence, examine and make more wounds in between. It is said that wherever there is movement and wherever there is swelling, there, the physician should make incisions so that the dosha (impurity) does not remain." These verses emphasize the importance of thorough examination and the creation of additional incisions to ensure that impurities do not remain in the body, thereby promoting proper healing. तत्र भ्रूगण्डशङ्खललाटाक्षिपुटौष्ठदन्तवेष्टकक्षाकुक्षिवङ्क्षणेषु तिर्यक् छेद उक्तः ||१३|| (चन्द्रमण्डलवच्छेदान् पाणिपादेषु कारयेत् | अर्धचन्द्राकृतींश्चापि गुदे मेढ्रे च बुद्धिमान्) ||१४|| अन्यथा तु सिरास्नायुच्छेदनम्, अतिमात्रं वेदना, चिराद्व्रणसंरोहो, मांसकन्दीप्रादुर्भावश्चेति ||१५|| "In regions like the eyebrows, cheeks, temples, forehead, eye sockets, lips, gums, armpits, abdomen, and groin, a transverse incision is recommended. Incisions resembling the shape of the crescent moon should be made on the hands and feet, and semi-circular incisions in the anal and genital regions by a wise physician. Otherwise, it may lead to the cutting of veins and ligaments, excessive pain, delayed wound healing, and the development of fleshy growths." These verses describe the appropriate types of incisions for various body parts and emphasize the importance of careful surgical techniques to avoid complications. मूढगर्भोदरार्शोऽश्मरीभगन्दरमुखरोगेष्वभुक्तवतः कर्म कुर्वीत ||१६|| "In cases of obstructed labor, abdominal diseases, hemorrhoids, urinary stones, fistula-in-ano, and oral diseases, the procedure should be performed on an empty stomach." This verse emphasizes the importance of an empty stomach before performing surgical procedures for specific medical conditions to ensure better outcomes. ततः शस्त्रमवचार्य,शीताभिरद्भिरातुरमाश्वास्य, समन्तात् परिपीड्याङ्गुल्या, व्रणमभिमृद्य(ज्य), प्रक्षाल्य कषायेण प्रोतेनोदकमादाय , तिलकल्कमधुसर्पिःप्रगाढामौषधयुक्तां नातिस्निग्धां नातिरूक्षां वर्तिं प्रणिदध्यात्; ततः कल्केनाच्छाद्य, घनां कवलिकां दत्त्वा, वस्त्रपट्टेन बध्नीयात्; वेदनारक्षोघ्नैर्धूपैर्धूपयेत्, रक्षोघ्नैश्च मन्त्रै रक्षां कुर्वीत ||१७|| "After applying the surgical instrument, soothing the patient with cold water, and pressing the wound all around with fingers, and rubbing the wound, washing with a decoction, taking clean water, he should place a wick smeared with a paste of sesame, honey, and ghee that is neither too oily nor too dry and is well mixed with medicines. Then, covering the wound with a paste, applying a thick covering, tying with a cloth bandage, he should fumigate with fumigations that alleviate pain and ward off evil spirits, and protect with protective chants." This verse describes the detailed post-surgical care process, including cleaning, soothing, applying medicinal pastes, bandaging, and using protective measures like fumigation and chants to ensure proper healing and protection. ततो गुग्गुल्वगुरुसर्जरसवचागौरसर्षपचूर्णैर्लवणनिम्बपत्रविमिश्रैराज्ययुक्तैर्धूपयेत् | आज्यशेषेण चास्य प्राणान् समालभेत ||१८|| "Then, fumigate the wound with a mixture of powdered guggulu (Commiphora mukul), aguru (Aquilaria agallocha), resin of sal tree (Shorea robusta), vachā (Acorus calamus), white mustard seeds, and salt mixed with clarified butter and neem leaves. Thereafter, apply the remaining clarified butter to revive the patient's life force." This verse describes the use of specific herbal and medicinal fumigations and the application of clarified butter as part of the post-surgical care to ensure proper healing and rejuvenation of the patient. उदकुम्भाच्चापो गृहीत्वा प्रोक्षयन् रक्षाकर्म कुर्यात्; तद्वक्ष्यामः- ||१९|| कृत्यानां प्रतिघातार्थं तथा रक्षोभयस्य च | रक्षाकर्म करिष्यामि ब्रह्मा तदनुमन्यताम् ||२०|| नागाः पिशाचा गन्धर्वाः पितरो यक्षराक्षसाः | अभिद्रवन्ति ये ये त्वां ब्रह्माद्या घ्नन्तु तान् सदा ||२१|| पृथिव्यामन्तरीक्षे च ये चरन्ति निशाचराः | दिक्षु वास्तुनिवासाश्च पान्तु त्वां ते नमस्कृताः ||२२|| पान्तु त्वां मुनयो ब्राह्मया दिव्या राजर्षयस्तथा | पर्वताश्चैव नद्यश्च सर्वाः सर्वे च सागराः ||२३|| अग्नी रक्षतु ते जिह्वां प्राणान् वायुस्तथैव च | सोमो व्यानमपानं ते पर्जन्यः परिरक्षतु ||२४|| उदानं विद्युतः पान्तु समानं स्तनयित्नवः | बलमिन्द्रो बलपतिर्मनुर्मन्ये मतिं तथा ||२५|| कामांस्ते पान्तु गन्धर्वाः सत्त्वमिन्द्रोऽभिरक्षतु | प्रज्ञां ते वरुणो राजा समुद्रो नाभिमण्डलम् ||२६|| चक्षुः सूर्यो दिशः श्रोत्रे चन्द्रमाः पातु ते मनः | नक्षत्राणि सदा रूपं छायां पान्तु निशास्तव ||२७|| रेतस्त्वाप्याययन्त्वापो रोमाण्योषधयस्तथा | आकाशं खानि ते पान्तु देहं तव वसुन्धरा ||२८|| वैश्वानरः शिरः पातु विष्णुस्तव पराक्रमम् | पौरुषं पुरुषश्रेष्ठो ब्रह्माऽऽत्मानं ध्रुवो भ्रुवौ ||२९|| एता देहे विशेषेण तव नित्या हि देवताः | एतास्त्वां सततं पान्तु दीर्घमायुरवाप्नुहि ||३०|| स्वस्ति ते भगवान् ब्रह्मा स्वस्ति देवाश्च कुर्वताम् | (स्वस्ति ते चन्द्रसूर्यौ च स्वस्ति नारदपर्वतौ) | स्वस्त्यग्निश्चौव वायुश्च स्वस्ति देवाः सहेन्द्रगाः ||३१|| पितामहकृता रक्षा स्वस्त्यायुर्वर्धतां तव | ईतयस्ते प्रशाम्यन्तु सदा भव गतव्यथः ||३२|| इति स्वाहा | एतैर्वेदात्मकैर्मन्त्रैः कृत्याव्याधिविनाशनैः | मयैवं कृतरक्षस्त्वं दीर्घमायुरवाप्नुहि ||३३|| "Taking water from a pot, sprinkle it around and perform the protection ritual; this will be described:" "To counteract spells and ward off dangers, I shall perform the protection ritual, let Brahma approve of it:" "Serpents, demons, celestial musicians, ancestors, yakshas, and rakshasas who attack you, may Brahma and other deities always destroy them:" "Those nocturnal beings who wander on earth and in the atmosphere, those who reside in the directions and places, let them protect you, those who are venerated:" "May the sages, divine Brahmins, royal sages, mountains, rivers, and all oceans always protect you:" "May the fire protect your tongue, the wind protect your life breaths, and Soma protect your breath of exhalation and inhalation; let Parjanya protect you:" "May the lightnings protect your breath of exhalation, thunder protect your equalizing breath, Indra protect your strength, the lord of strength and Manu protect your mind:" "May the celestial musicians protect your desires, Indra protect your essence, Varuna the king protect your wisdom, and the ocean protect your navel:" "May the sun protect your eyes, the moon protect your ears and the directions, the stars always protect your form, and the nights protect your shadow:" "May the waters always nourish your semen, your hair, and the herbs; may the sky protect your openings, and the earth protect your body:" "May the cosmic fire protect your head, Vishnu protect your valor, the best of men protect your masculinity, Brahma protect your self, and Dhruva protect your eyebrows:" "These eternal deities particularly in your body, may they always protect you, and may you obtain long life:" "May the blessed Brahma and the gods grant you auspiciousness, may the moon and the sun bless you with auspiciousness, may Narada and Parvata bless you:" "May the protection performed by the ancestors increase your lifespan, may your ailments always be pacified, and may you always be free from pain:" "Thus, may it be true; with these Vedic mantras that destroy spells and diseases, I have thus protected you, may you obtain long life." These verses describe the protection rituals and mantras used to ward off evil spirits, spells, and diseases. The rituals invoke the blessings and protection of various deities, natural elements, and ancestors, emphasizing the importance of divine protection and auspiciousness for the well-being and longevity of the patient. ततः कृतरक्षमातुरमागारं प्रवेश्य, आचारिकमादिशेत् ||३४|| "Then, having performed the protection ritual, the patient should be led into the house, and the attendant should be instructed accordingly." This verse emphasizes the importance of guiding the patient into a safe and protected environment after performing the necessary protection rituals. The attendant is to be given proper instructions to ensure the patient's well-being. ततस्तृतीयेऽहनि विमुच्यैवमेव बध्नीयाद्वस्त्रपट्टेन; न चैनं त्वरमाणोऽपरेद्युर्मोक्षयेत् ||३५|| "Then, on the third day, after untying the bandage, bind it again with a cloth bandage in the same manner; do not untie it in a hurry on the next day." This verse emphasizes the importance of proper wound care, advising to re-bandage the wound on the third day without haste and ensuring the bandage is applied correctly to promote healing. द्वितीयदिवसपरिमोक्षणाद्विग्रथितो व्रणश्चिरादुपसंरोहति, तीव्ररुजश्च भवति ||३६|| "If the bandage is removed on the second day, the wound becomes complicated, heals slowly, and causes intense pain." This verse advises against removing the bandage on the second day, as it can lead to complications, delayed healing, and increased pain. Proper wound care and timing are emphasized to ensure effective healing and reduce discomfort. अत ऊर्ध्वं दोषकालबलादीनवेक्ष्य कषायालेपनबन्धाहाराचारान् विदध्यात् ||३७|| "After that, considering the doshas, timing, strength, and other factors, one should apply decoctions, poultices, bandages, diet, and regimen accordingly." This verse emphasizes the importance of taking into account the individual's doshas (bodily humors), appropriate timing, and the patient's strength while deciding on the application of medicinal decoctions, poultices, bandages, diet, and overall regimen to ensure proper healing. न चैनं त्वरमाणः सान्तर्दोषं रोपयेत्; स ह्यल्पेनाप्यपचारेणाभ्यन्तरमुत्सङ्गं कृत्वा भूयोऽपि विकरोति ||३८|| "One should not hastily heal a wound with internal impurities; even with slight negligence, it can lead to internal pus formation and cause further complications." This verse emphasizes the importance of not rushing the healing process for wounds that contain internal impurities. Proper care and attention are necessary to prevent internal pus formation and avoid further complications. भवन्ति चात्र- तस्मादन्तर्बहिश्चैव सुशुद्धं रोपयेद्व्रणम् | रूढेऽप्यजीर्णव्यायामव्यवायादीन् विवर्जयेत् | हर्षं क्रोधं भयं चापि यावत् स्थैर्योपसम्भवात् ||३९|| "Therefore, one should thoroughly cleanse and heal the wound both internally and externally. Even after healing, one should avoid improper digestion, excessive exercise, and sexual activities. Joy, anger, and fear should also be avoided until stability and recovery are achieved." This verse emphasizes the importance of cleansing and healing the wound thoroughly both internally and externally. It also advises avoiding activities and emotions that may hinder the healing process, such as improper digestion, excessive exercise, sexual activities, joy, anger, and fear, until complete stability and recovery are achieved. हेमन्ते शिशिरे चैव वसन्ते चापि मोक्षयेत् | त्र्यहाद्द्व्यहाच्छरद्ग्रीष्मवर्षास्वपि च बुद्धिमान् ||४०|| "In the Hemanta (early winter), Shishira (late winter), and Vasanta (spring) seasons, the bandage should be changed after three days; during Sharad (autumn), Grishma (summer), and Varsha (rainy) seasons, the bandage should be changed after two days." This verse provides guidelines on the frequency of changing bandages according to the different seasons. It emphasizes the importance of adjusting medical care to the seasonal conditions to ensure proper healing and prevent complications. अतिपातिषु रोगेषु नेच्छेद्विधिमिमं भिषक् | प्रदीप्तागारवच्छीघ्रं तत्र कुर्यात् प्रतिक्रियाम् ||४१|| "In severe diseases, the physician should not follow this method; instead, immediate action should be taken, like extinguishing a burning house." This verse advises that in cases of severe diseases, the physician should not adhere to the usual method but should act swiftly and decisively, similar to how one would urgently address a fire in a burning house. या वेदना शस्त्रनिपातजाता तीव्रा शरीरं प्रदुनोति जन्तोः | धृतेन सा शान्तिमुपैति सिक्ता कोष्णेन यष्टीमधुकान्वितेना ||४२|| "The pain caused by the impact of surgical instruments that intensely afflicts the body can be soothed by applying a warm solution mixed with licorice and ghee." This verse emphasizes the importance of using warm medicinal solutions, specifically those containing licorice and ghee, to soothe and alleviate the intense pain caused by surgical procedures. इति सुश्रुतसंहितायां सूत्रस्थानेऽग्रोपहरणीयो नाम पञ्चमोऽध्यायः ||५|| "Thus ends the fifth chapter named 'Agropaharaniya' in the Sushruta Samhita's Sutra Sthana." This verse signifies the conclusion of the fifth chapter called 'Agropaharaniya' in the Sutra Sthana section of the Sushruta Samhita. Previous Next

Learn the systematic classification of Sushruta Samhita's 120 chapters across five sections. Understand the qualities of skilled physicians, proper study methods, and the importance of theoretical and practical knowledge. अध्ययनसंप्रदानीयाध्यायः अथातोऽध्ययनसम्प्रदानीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on imparting education." "As spoken by the revered Dhanvantari." This introductory passage sets the stage for discussing the methods and importance of imparting education in Ayurveda, as taught by Dhanvantari. प्रागभिहितं सविंशमध्यायशतं पञ्चसु स्थानेषु | तत्र सूत्रस्थानमध्यायाः षट्चत्वारिंशत्, षोडश निदानानि, दश शारीराणि, चत्वारिंशच्चिकित्सितानि, अष्टौ कल्पाः, तदुत्तरं षट्षष्टिः ||३|| "As previously mentioned, the complete treatise consists of 120 chapters, distributed across five sections. Among these, 46 chapters belong to the Sutra Sthana, 16 to Nidana Sthana, 10 to Sharira Sthana, 40 to Chikitsa Sthana, and 8 to Kalpa Sthana, with an additional 66 chapters in the Uttara Tantra." This verse provides an overview of the structure and distribution of the chapters in the Sushruta Samhita, detailing how they are organized across different sections. वेदोत्पत्तिः शिष्यनयस्तथाऽध्ययनदानिकः | प्रभाषणाग्रहरणावृतुचर्याऽथ यान्त्रिकः ||४|| शस्त्रावचारणं योग्या विशिखा क्षारकल्पनम् | अग्निकर्म जलौकाख्यो ह्यध्यायो रक्तवर्णनम् ||५|| दोषधातुमलाद्यानां विज्ञानाध्याय एव च | कर्णव्यधामपक्वैषावालेपो व्रण्युपासनम् ||६|| हिताहितो व्रणप्रश्नो व्रणास्रावश्च यः पृथक् | कृत्याकृत्यविधिर्व्याधिसमुद्देशीय एव च ||७|| विनिश्चयः शस्त्रविधौ प्रनष्टज्ञानिकस्तथा | शल्योद्धृतिर्व्रणज्ञानं दूतस्वप्ननिदर्शनम् ||८|| पञ्चेन्द्रियं तथा छाया स्वभावाद्वैकृतं तथा | अवारणो युक्तसेनीय आतुरक्रमभूमिकौ ||९|| मिश्रकाख्यो द्रव्यगणः संशुद्धौ शमने च यः | द्रव्यादीनां च विज्ञानं विशेषो द्रव्यगोऽपरः ||१०|| रसज्ञानं वमनार्थमध्यायो रेचनाय च | द्रवद्रव्यविधिस्तद्वदन्नपानविधिस्तथा ||११|| सूचनात् सूत्रणाच्चैव सवनाच्चार्थसन्ततेः | षट्चत्वारिंशदध्यायं सूत्रस्थानं प्रचक्षते ||१२|| "In the Sutra Sthana, there are 46 chapters: वेदोत्पत्त्यध्यायः शिष्योपनयनीयाध्यायः अध्ययनसंप्रदानीयाध्यायः प्रभाषणीयाध्यायः अग्रोपहरणीयाध्यायः ऋतुचर्याध्यायः यन्त्रविध्यध्यायः शस्त्रावचारणीयाध्यायः योग्यासूत्रीयाध्यायः विशिखानुप्रवेशनीयाध्यायः क्षारपाकविध्यध्यायः अग्निकर्मविध्यध्यायः जलौकावचारणीयाध्यायः शोणितवर्णनीयाध्यायः दोषधातुमलक्षयवृद्धिविज्ञानीयाध्यायः कर्णव्यधबन्धविध्यध्यायः आमपक्वैषणीयाध्यायः व्रणालेपनबन्धविध्यध्यायः व्रणितोपासनीयाध्यायः हिताहितीयाध्यायः व्रणप्रश्नाध्यायः व्रणास्रावविज्ञानीयाध्यायः कृत्याकृत्यविध्यध्यायः व्याधिसमुद्देशीयाध्यायः अष्टविधशस्त्रकर्मीयाध्यायः प्रनष्टशल्यविज्ञानीयाध्यायः शल्यापनयनीयाध्यायः विपरीताविपरीतव्रणविज्ञानीयाध्यायः विपरीताविपरीतदूतशकुनस्वप्ननिदर्शनीयाध्यायः पञ्चेन्द्रियार्थविप्रतिपत्त्यध्यायः छायाविप्रतिपत्त्यध्यायः स्वभावविप्रतिपत्त्यध्यायः अवारणीयाध्यायः युक्तसेनीयाध्यायः आतुरोपक्रमणीयाध्यायः भूमिप्रविभागविज्ञानीयाध्यायः मिश्रकाध्यायः द्रव्यसंग्रहणीयाध्यायः संशोधनसंशमनीयाध्यायः द्रव्यरसगुणवीर्यविपाकविज्ञानीयाध्यायः द्रव्यविशेषविज्ञानीयाध्यायः रसविशेषविज्ञानीयाध्यायः वमनद्रव्यविकल्पविज्ञानीयाध्यायः विरेचनद्रव्यविकल्पविज्ञानीयाध्यायः द्रवद्रव्यविध्यध्यायः अन्नपानविध्यध्यायः This list provides an outline of the chapters included in the Sutra Sthana, each focusing on different aspects of Ayurveda. वातव्याधिकमर्शांसि साश्मरिश्च भगन्दरः | कुष्ठमेहोदरं मूढो विद्रधिः परिसर्पणम् ||१३|| ग्रन्थिवृद्धिक्षुद्रशूकभग्नाश्च मुखरोगिकम् | हेतुलक्षणनिर्देशान्निदानानीति षोडश ||१४|| "In the Nidana Sthana, there are 16 chapters: वातव्याधिनिदानम् अर्शोनिदानम् अश्मरीनिदानम् भगन्दरनिदानम् कुष्ठनिदानम् प्रमेहनिदानम् उदरनिदानम् मूढगर्भनिदानम् विद्रधिनिदानम् विसर्पनाडीस्तनरोगनिदानम् ग्रन्थ्यपच्यर्बुदगलगण्डनिदानम् वृद्ध्युपदंशश्लीपदनिदानम् क्षुद्ररोगनिदानम् शूकदोषनिदानम् भग्ननिदानम् मुखरोगनिदानम् These verses list the sixteen types of diseases covered in the Nidana Sthana, focusing on their etiology, symptoms, and diagnostic methods. भूतचिन्ता रजःशुद्धिर्गर्भावक्रान्तिरेव च | व्याकरणं च गर्भस्य शरीरस्य च यत्स्मृतम् ||१५|| प्रत्येकं मर्मनिर्देशः सिरावर्णनमेव च | सिराव्यधो धमनीनां गर्भिण्या व्याकृतिस्तथा ||१६|| निर्दिष्टानि दशैतानि शारीराणि महर्षिणा | विज्ञानार्थं शरीरस्य भिषजां योगिनामपि ||१७|| "In the Sharira Sthana, there are 10 chapters: सर्वभूतचिन्ताशारीरम् शुक्रशोणितशुद्धिशारीरम् गर्भावक्रान्तिशारीरम् गर्भव्याकरणशारीरम् शरीरसंख्याव्याकरणशारीरम् प्रत्येकमर्मनिर्देशशारीरम् सिरावर्णविभक्तिशारीरम् सिराव्यधविधिशारीरम् धमनीव्याकरणशारीरम् गर्भिणीव्याकरणशारीरम् These verses provide an overview of the ten chapters of the Sharira Sthana, which cover various topics related to anatomy, embryology, vital points, and the study of the human body. द्विव्रणीयो व्रणः सद्यो भग्नानां वातरोगिकम् | महावातिकमर्शांसि साश्मरिश्च भगन्दरः ||१८|| कुष्ठानां महतां चापि मैहिकं पैडिकं तथा | मधुमेहचिकित्सा च तथा चोदरिणामपि ||१९|| मूढगर्भचिकित्सा च विद्रधीनां विसर्पिणाम् | ग्रन्थिवृद्ध्युपदंशानां तथा च क्षुद्ररोगिणाम् ||२०|| शूकदोषचिकित्सा च तथा च मुखरोगिणाम् | शोफस्यानागतानां च निषेधो मिश्रकं तथा ||२१|| वाजीकरं च यत् क्षीणे सर्वाबाधशमोऽपि च | मेधायुष्करणं चापि स्वभावव्याधिवारणम् ||२२|| निवृत्तसन्तापकरं कीर्तितं च रसायनम् | स्नेहोपयौगिकः स्वेदो वमने सविरेचने ||२३|| तयोर्व्यापच्चिकित्सा च नेत्रबस्तिविभागिकः | नेत्रबस्तिविपत्सिद्धिस्तथा चोत्तरबस्तिकः ||२४|| निरूहक्रमसञ्ज्ञश्च तथैवातुरसञ्ज्ञकः | धूमनस्यविधिश्चान्त्यश्चत्वारिंशदिति [स्मृताः ||२५|| प्रायश्चित्तं प्रशमनं चिकित्सा शान्तिकर्म च | पर्यायास्तस्य निर्देशाच्चिकित्सास्थानमुच्यते ||२६|| "In the Chikitsa Sthana, there are 40 chapters: द्विव्रणीयचिकित्सितम् सद्योव्रणचिकित्सितम् भग्नचिकित्सितम् वातव्याधिचिकित्सितम् महावातव्याधिचिकित्सितम् अर्शश्चिकित्सितम् अश्मरीचिकित्सितम् भगन्दरचिकित्सितम् कुष्ठचिकित्सितम् महाकुष्ठचिकित्सितम् प्रमेहचिकित्सितम् प्रमेहपिडकाचिकित्सितम् मधुमेहचिकित्सितम् उदरचिकित्सितम् मूढगर्भचिकित्सितम् विद्रधिचिकित्सितम् विसर्पनाडीस्तनरोगचिकित्सितम् ग्रन्थ्यपच्यर्बुदगलगण्डचिकित्सितम् वृद्ध्युपदंशश्लीपदचिकित्सितम् क्षुद्ररोगचिकित्सितम् शूकरोगचिकित्सितम् मुखरोगचिकित्सितम् शोफचिकित्सितम् अनागतबाधाप्रतिषेधः मिश्रकचिकित्सितम् क्षीणबलीयवाजीकरणम् सर्वोपघातशमनीयरसायनम् मेधायुःकामीयरसायनम् स्वभावव्याधिप्रतिषेधनीयरसायनम् निवृत्तसंतापीयरसायनम् स्नेहोपयौगिकचिकित्सितम् स्वेदावचारणीयचिकित्सितम् वमनविरेचनसाध्योपद्रवचिकित्सितम् वमनविरेचनव्यापच्चिकित्सितम् नेत्रबस्तिप्रमाणप्रविभागचिकित्सितम् नेत्रबस्तिव्यापच्चिकित्सितम् अनुवासनोत्तरबस्तिचिकित्सितम् निरूहक्रमचिकित्सितम् आतुरोपद्रवचिकित्सितम् धूमनस्यकवलग्रहचिकित्सितम् These verses provide an outline of the chapters included in the Chikitsa Sthana, each focusing on different aspects of treatment and management of diseases in Ayurveda. अन्नस्य रक्षा विज्ञानं स्थावरस्येतरस्य च | सर्पदष्टविषज्ञानं तस्यैव च चिकित्सितम् ||२७|| दुन्दुभेर्मूषिकाणां च कीटानां कल्प एव च | अष्टौ कल्पाः समाख्याता विषभेषजकल्पनात् ||२८|| "In the Kalpa Sthana, there are 8 chapters: अन्नपानरक्षाकल्पः स्थावरविषविज्ञानीयकल्पः जङ्गमविषविज्ञानीयकल्पः सर्पदष्टविषविज्ञानीयकल्पः सर्पदष्टविषचिकित्सितकल्पः दुन्दुभिस्वनीयकल्पः मूषिककल्पः कीटकल्पः These verses provide an overview of the eight chapters included in the Kalpa Sthana, which focus on various methods for treating poisonings and venomous bites, as well as the preservation of food and substances. अध्यायानां शतं विंशमेवमेतदुदीरितम् |२९| "Thus, this treatise is said to contain one hundred and twenty chapters." This verse reaffirms that the Sushruta Samhita is composed of 120 chapters, detailing various aspects of Ayurveda. अतः परं स्वनाम्नैव तन्त्रमुत्तरमुच्यते ||२९|| अधिकृत्य कृतं यस्मात्तन्त्रमेतदुपद्रवान् | औपद्रविक इत्येष तस्याग्र्यत्वान्निरुच्यते ||३०|| सन्धौ वर्त्मनि शुक्ले च कृष्णे सर्वत्र दृष्टिषु | संविज्ञानार्थमध्याया गदानां तु प्रति प्रति ||३१|| चिकित्साप्रविभागीयो वाताभिष्यन्दवारणः | पैत्तस्य श्लैष्मिकस्यापि रौधिरस्य तथैव च ||३२|| लेख्यभेद्यनिषेधौ च छेद्यानां वर्त्मदृष्टिषु | क्रियाकल्पोऽभिघातश्च कर्णोत्थास्तच्चिकित्सितम् ||३३|| घ्राणोत्थानां च विज्ञानं तद्गदप्रतिषेधनम् | प्रतिश्यायनिषेधश्च शिरोगदविवेचनम् ||३४|| चिकित्सा तद्गदानां च शालाक्यं तन्त्रमुच्यते |३५| "Henceforth, this treatise is called Uttara Tantra." "As it primarily deals with complications, it is known as the section dealing with complications." "It describes the diseases of the joints, eyes (both white and black portions), and other sensory organs, chapter by chapter." "The division of treatments for Vata (wind), Pitta (bile), Kapha (phlegm), and blood disorders are also elaborated." "The specifics of surgical procedures, forbidden actions in surgical practices, eye treatments, injuries, ear disorders, and their treatments are detailed." "Knowledge of nasal disorders, their prevention, management of nasal catarrh, and analysis of head diseases are also described." "The treatments for these diseases are discussed under Shalakya Tantra." These verses introduce the Uttara Tantra, focusing on the complications, sensory organ diseases, and their treatments, particularly under the branch of Shalakya Tantra. नवग्रहाकृतिज्ञानं स्कन्दस्य च निषेधनम् ||३५|| अपस्मारशकुन्योश्च रेवत्याश्च पुनः पृथक् | पूतनायास्तथाऽन्धायाः शीतपूतनमण्डिका ||३६|| नैगमेषचिकित्सा च ग्रहोत्पत्तिः सयोनिजा | कुमारतन्त्रमित्येतच्छारीरेषु च कीर्तितम् ||३७|| "Knowledge of the forms of the nine planets and the rituals to pacify Skanda (Karttikeya)." "Knowledge of epilepsy, omens, and the Revati star, as well as the demons Putana and Andha, the cold fever Putana, and Mandika." "Treatment of epidemics, origin of afflictions (grahas), and the science related to children. These topics are mentioned in the Sharira Sthana." These verses provide an overview of additional topics covered in the Sharira Sthana and Uttara Tantra, focusing on astrological knowledge, rituals, pediatric care, and treatment of various afflictions and omens. ज्वरातिसारशोषाणां गुल्महृद्रोगिणामपि | पाण्डूनां रक्तपित्तस्य मूर्च्छायाः पानजाश्च ये ||३८|| तृष्णायाश्छर्दिहिक्कानां निषेधः श्वासकासयोः | स्वरभेदचिकित्सा च कृम्युदावर्तिनोः पृथक् ||३९|| विसूचिकारोचकयोर्मूत्राघातविकृच्छ्रयोः | इति कायचिकित्सायाः शेषमत्र प्रकीर्तितम् ||४०|| "Treatment of fever, diarrhea, consumption, abdominal tumors, heart diseases, anemia, bleeding disorders, and fainting caused by drinking." "Treatment of excessive thirst, vomiting, hiccups, dyspnea, cough, voice disorders, and individual treatments for worms and abdominal distension." "Treatment of cholera, anorexia, urinary retention, and difficult urination. Thus, the remaining chapters of Kayachikitsa (internal medicine) are mentioned here." These verses provide an overview of the remaining chapters included in the Chikitsa Sthana, focusing on various treatments for internal diseases. अमानुषनिषेधश्च तथाऽऽपस्मारिकोऽपरः | उन्मादप्रतिषेधश्च भूतविद्या निरुच्यते ||४१|| "The prohibition against non-human influences, treatment of epilepsy, and the management of insanity. Thus, Bhutavidya (the science of spirits) is described." This verse provides an overview of the topics covered under Bhutavidya, which focuses on managing conditions believed to be influenced by supernatural entities, as well as epilepsy and insanity. रसभेदाः स्वस्थवृत्तं युक्तयस्तान्त्रिकाश्च याः | दोषभेदा इति ज्ञेया अध्यायास्तन्त्रभूषणाः ||४२|| "The differences in tastes (Rasa), health regimens, therapeutic strategies, and the classification of Doshas are known as the chapters that adorn the treatise." This verse highlights additional topics covered in the text, focusing on the classification of tastes, health routines, therapeutic methods, and the different types of Doshas, which enhance the overall knowledge presented in the treatise. श्रेष्ठत्वादुत्तरं ह्येतत्तन्त्रमाहुर्महर्षयः | बह्वर्थसङ्ग्रहाच्छ्रेष्ठमुत्तरं वाऽपि पश्चिमम् ||४३|| "The sages have declared this Uttara Tantra superior due to its comprehensiveness and extensive coverage of various topics. Hence, it is considered the best or the concluding section." This verse emphasizes the importance and superiority of the Uttara Tantra, acknowledging its detailed and comprehensive content, which makes it a distinguished and essential part of the Sushruta Samhita. शालाक्यतन्त्रं कौमारं चिकित्सा कायिकी च या | भूतविद्येति चत्वारि तन्त्रे तूत्तरसञ्ज्ञिते ||४४|| वाजीकरं चिकित्सासु रसायनविधिस्तथा | विषतन्त्रं पुनः कल्पाः शल्यज्ञानं समन्ततः ||४५|| इत्यष्टाङ्गमिदं तन्त्रमादिदेवप्रकाशितम् | विधिनाऽधीत्य युञ्जाना भवन्ति प्राणदा भुवि ||४६|| "The four branches mentioned in the Uttara Tantra are: Shalakya Tantra (ENT and Ophthalmology), Kaumarabhritya (Pediatrics), Kayachikitsa (Internal Medicine), and Bhutavidya (Psychiatry)." "In the treatments, Vajikarana (Aphrodisiac Therapy), Rasayana (Rejuvenation Therapy), Vishatantra (Toxicology), and Kalpa (Preparation of Medicines), as well as complete knowledge of surgery, are mentioned." "Thus, these eight branches of the treatise, revealed by the primordial deity, when studied and practiced correctly, grant life on earth." These verses provide a summary of the eight branches of Ayurveda as described in the Uttara Tantra, highlighting the importance of each branch and its contribution to the overall knowledge and practice of Ayurveda. एतद्ध्यवश्यमध्येयम्, अधीत्य च कर्माप्यवश्यमुपासितव्यम्, उभयज्ञो हि भिषग् राजार्हो भवति ||४७|| "This must be thoroughly studied, and having studied it, the practice must be diligently followed. A physician proficient in both (study and practice) is fit to serve a king." This verse emphasizes the importance of both studying and practicing the principles of Ayurveda. It highlights that a physician who excels in both these aspects is deemed worthy of serving even a king. भवन्ति चात्र- यस्तु केवलशास्त्रज्ञः कर्मस्वपरिनिष्ठितः | स मुह्यत्यातुरं प्राप्य प्राप्य भीरुरिवाहवम् ||४८|| यस्तु कर्मसु निष्णातो धार्ष्ट्याच्छास्त्रबहिष्कृतः | स सत्सु पूजां नाप्नोति वधं चर्च्छति राजतः ||४९|| उभावेतावनिपुणावसमर्थौ स्वकर्मणि | अर्धवेदधरावेतावेकपक्षाविव द्विजौ ||५०|| "There are those who are merely knowledgeable in theory but lack practical expertise; they become bewildered when faced with a patient, like a coward in battle." "Then there are those who are skilled in practice but lack theoretical knowledge; they are not honored among the wise and face punishment from the king." "Both of these types are incompetent and incapable in their respective tasks, like birds with only one wing." These verses emphasize the importance of being well-versed in both theoretical knowledge and practical skills. A physician must balance both to be truly effective and respected in their profession. ओषध्योऽमृतकल्पास्तु शस्त्राशनिविषोपमाः | भवन्त्यज्ञैरुपहृतास्तस्मादेतान् विवर्जयेत् ||५१|| "Medicinal herbs, which are like nectar, can become as deadly as weapons, fire, or poison when used by the ignorant. Therefore, one should avoid them." This verse emphasizes the importance of proper knowledge and skill in the use of medicinal herbs. It suggests that, in the hands of an untrained person, even the most beneficial substances can become harmful. स्नेहादिष्वनभिज्ञो यश्छेद्यादिषु च कर्मसु | स निहन्ति जनं लोभात् कुवैद्यो नृपदोषतः ||५२|| "Dear Sushruta! The purpose of Ayurveda is to free those afflicted by diseases from their ailments and to protect the health of the healthy." This verse succinctly captures the dual objectives of Ayurveda: curing diseases and maintaining health. यस्तूभयज्ञो मतिमान् स समर्थोऽर्थसाधने | आहवे कर्म निर्वोढुं द्विचक्रः स्यन्दनो यथा ||५३|| "One who is knowledgeable in both theory and practice, and is wise, is capable of achieving success in his duties, like a two-wheeled chariot that is able to bear the load in battle." This verse emphasizes the importance of being proficient in both theoretical knowledge and practical skills. It suggests that only such a balanced individual can truly succeed in their profession, similar to how a well-balanced chariot is effective in battle. अथ वत्स! तदेतदध्येयं यथा तथोपधारय मया प्रोच्यमानं- अथ शुचये कृतोत्तरासङ्गायाव्याकुलायोपस्थितायाध्ययनकाले शिष्याय यथाशक्ति गुरुरुपदिशेत् पदं पादं श्लोकं वा; ते च पदपादश्लोका भूयः क्रमेणानुसन्धेयाः, एवमेकैकशो घटयेदात्मना चानुपठेत्; अद्रुतमविलम्बितमविशङ्कितमननुनासिकं सुव्यक्ताक्षरमपीडितवर्णमक्षिभ्रुवौष्ठहस्तैरनभिनीतं सुसंस्कृतं नात्युच्चैर्नातिनीचैश्च स्वरैः पठेत् | न चान्तरेण कश्चिद्व्रजेत् तयोरधीयानयोः ||५४|| "Now, my dear, this must be studied as I explain it. The teacher should instruct the disciple who is clean, composed, attentive, and ready to learn, as much as possible—word by word, quarter by quarter, or verse by verse. These words, quarters, and verses should then be continuously reviewed. Each should be recited by oneself, slowly, without haste or delay, without hesitation, clearly articulated, with pure and unstrained syllables, without gesticulations of the eyes, eyebrows, lips, or hands. It should be properly enunciated, neither too loud nor too soft in voice. No one should disturb them during their study." This verse provides detailed instructions on the proper method of studying and reciting the texts, emphasizing clarity, composure, and uninterrupted focus. भवतश्चात्र | शुचिर्गुरुपरो दक्षस्तन्द्रानिद्राविवर्जितः | पठन्नेतेन विधिना शिष्यः शास्त्रान्तमाप्नुयात् ||५५|| "Therefore, one who is clean, devoted to the teacher, diligent, and free from drowsiness and sleepiness, by studying in this manner, the disciple will attain the complete knowledge of the scriptures." This verse emphasizes the importance of cleanliness, dedication to the teacher, diligence, and alertness for a disciple. By adhering to these qualities and studying in the prescribed manner, the disciple can achieve complete mastery over the texts. वाक्सौष्ठवेऽर्थविज्ञाने प्रागल्भ्ये कर्मनैपुणे | तदभ्यासे च सिद्धौ च यतेताध्ययनान्तगः ||५६|| "One who has completed their studies should strive for excellence in speech, understanding of meanings, proficiency, skill in practice, and mastery through repeated practice." This verse highlights the qualities that a student should aim to develop upon the completion of their studies. It emphasizes the importance of eloquence, comprehension, expertise, practical skills, and continuous practice to achieve mastery. इति सुश्रुतसंहितायां सूत्रस्थानेऽध्ययनसम्प्रदानीयो नाम तृतीयोऽध्यायः ||३|| "Thus, in the Sushruta Samhita, in the Sutra Sthana, ends the third chapter named ‘Imparting Education.’" This concluding verse marks the end of the third chapter of the Sutra Sthana in the Sushruta Samhita, dedicated to the methods and importance of imparting education in Ayurveda. 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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

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

Learn about beneficial and harmful substances, foods, and behaviors for health maintenance. Understand concept of Pathya (suitable) and Apathya (unsuitable) in disease management and wellness. हिताहितीयाध्यायः अथातो हिताहितीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now we shall expound the chapter on wholesome and unwholesome substances. "As declared by the revered Dhanvantari." This introductory verse opens the next chapter of the Sushruta Samhita, which will discuss substances and practices that are beneficial (wholesome) and harmful (unwholesome) for health. यद्वायोः पथ्यं तत् पित्तस्यापथ्यमित्यनेन हेतुना न किञ्चिद्द्रव्यमेकान्तेन हितमहितं वाऽस्तीति केचिदाचार्या ब्रुवते | तत्तु न सम्यक्; इह खलु यस्माद्द्रव्याणि स्वभावतः संयोगतश्चैकान्तहितान्येकान्ताहितानि हिताहितानि च भवन्ति ||३|| "Some teachers say that what is beneficial for Vata is harmful for Pitta and thus, no substance is absolutely beneficial or harmful. But that is not entirely correct; as substances, by their nature and combination, can be absolutely beneficial, absolutely harmful, or both." This shloka explains that while some substances may have varying effects on different doshas, substances in their pure form or when combined with others can have definitive beneficial or harmful effects. तत्र ,एकान्तहितानि जातिसात्म्यात् सलिलघृतदुग्धौदनप्रभृतीनि; एकान्ताहितानि तु दहनपचनमारणादिषु प्रवृत्तान्यनलक्षारविषादीनि, संयोगादपराणि विषतुल्यानि भवन्ति; हिताहितानि तु यद्वायोः पथ्यं तत् पित्तस्यापथ्यमिति ||४|| "In this context, substances like water, ghee, milk, and rice are considered absolutely beneficial due to their inherent nature. On the other hand, substances involved in burning, digestion, and transformation processes like fire, alkali, and poisons are considered absolutely harmful. Some substances become similar to poison when combined with others. What is beneficial for Vata may be harmful for Pitta." This shloka explains the classification of substances based on their inherent nature and combinations. It highlights that some substances are universally beneficial, while others are inherently harmful or become harmful when combined with certain other substances. The same substance may have different effects on different doshas. अतः सर्वप्राणिनामयमाहारार्थं वर्ग उपदिश्यते; तद्यथा- रक्तशालिषष्टिककङ्गुक्रमुकुन्दकपाण्डुकपीतकप्रमोदककालकासनकपुष्पककर्दमकशकुनाहृतसुगन्धककलम- नीवारकोद्रवोद्दालकश्यामाकगोधूमयववैणवैणहरिणकुरङ्गमृगमातृकाश्वदंष्ट्राकरालक्रकरकपोतलावतित्तिरिकपिञ्जलवर्तीरवर्तिका मुद्गवनमुद्गमकुष्ठकलायमसूरमङ्गल्यचणकहरेण्वाढकीसतीनाश्चिल्लिवास्तुकसुनिषण्णकजीवन्तीतण्डुलीयकमण्डूकपर्ण्यः, गव्यं घृतं, सैन्धवं, दाडिमामलकमित्येष वर्गः सर्वप्राणिनां सामान्यतः पथ्यतमः ||५|| "Therefore, the following group of substances is recommended for the nutrition of all living beings: red rice, shashtika rice, kangu, kramuk, undaka, panduka, kapindaka, pramodaka, kalaka, asanaka, pushpaka, kardamaka, shakuna, sugandhaka, kalama, nivara, kodrava, uddalaka, shyamaka, wheat, barley, varina, vari-harina, kuranga, mriga, matrunka, ashvadanshtra, karaala, krakara, pigeon, lark, quail, kapinjala, varti, avartika, mung bean, jungle mung bean, makushtha, kalaya, masura, mangalya, chickpea, hareya, aduki, chickpea sprouts, chilla, vastuka, sunishannaka, jivanti, tanduliyaka, mandookaparni, cow's ghee, rock salt, pomegranate, and amla. This group is generally beneficial for all living beings." This shloka lists various food substances considered beneficial for all living beings. It includes different types of rice, grains, legumes, vegetables, meats, dairy products, and fruits, emphasizing a balanced and nutritious diet. तथा ब्रह्मचर्यनिवातशयनोष्णोदकस्नाननिशास्वप्नव्यायामाश्चैकान्ततः पथ्यतमाः ||६|| "Similarly, celibacy, staying in wind-protected areas, bathing with warm water, sleeping at night, and exercise are considered absolutely beneficial." This shloka highlights the importance of maintaining celibacy, staying in wind-protected areas, bathing with warm water, ensuring proper sleep at night, and regular exercise for overall health and well-being. एकान्तहितान्येकान्ताहितानि तु प्रागुपदिष्टानि, हिताहितानि तु यद्वायोः पथ्यं तत् पित्तस्यापथ्यमिति ||७|| "The substances that are absolutely beneficial and absolutely harmful have already been mentioned. What is beneficial for Vata may be harmful for Pitta." This shloka reiterates that some substances are inherently beneficial or harmful as previously discussed. However, the effect of substances can vary between different doshas, such as what benefits Vata may harm Pitta. संयोगतस्त्वपराणि विषतुल्यानि भवन्ति | तद्यथा- वल्लीफलकवककरीराम्लफललवणकुलत्थपिण्याकदधितैलविरोहिपिष्टशुष्कशाकाजाविकमांसमद्यजाम्बवचिलिचिममत्स्यगोधावराहांश्च नैकध्यमश्नीयात् पयसा ||८|| "Some combinations of substances become similar to poison. For instance, one should not consume vine leaves, fruits of water chestnut, cucumbers, sour fruits, salt, horse gram, oil cakes, fermented foods, dried vegetables, goat meat, wine, jambul, chili, fish, iguana, and pig meat with milk." This shloka emphasizes the harmful effects of certain food combinations, advising against consuming these specific substances together with milk due to their toxic-like effects. रोगं सात्म्यं च देशं च कालं देहं च बुद्धिमान् | अवेक्ष्याग्न्यादिकान् भावान् रोगवृत्तेः प्रयोजयेत् ||९|| "The intelligent physician should consider the disease, compatibility, place, season, body constitution, and factors like fire before deciding on the course of treatment." This shloka highlights the importance of a comprehensive approach to treatment, where various factors such as the disease itself, patient's compatibility with treatments, location, season, body constitution, and other influencing factors are carefully considered by the physician. अवस्थान्तरबाहुल्याद्रोगादीनां व्यवस्थितम् | द्रव्यं नेच्छन्ति भिषज इच्छन्ति स्वस्थरक्षणे ||१०|| द्वयोरन्यतरादाने वदन्ति विषदुग्धयोः | दुग्धस्यैकान्तहिततां विषमेकान्ततोऽहितम् ||११|| एवं युक्तरसेष्वेषु द्रव्येषु सलिलादिषु | एकान्तहिततां विद्धि वत्स सुश्रुत नान्यथा ||१२|| "Due to the variability of conditions and diseases, physicians do not prefer certain substances but recommend them for maintaining health. Among the two, they consider milk to be absolutely beneficial and poison to be absolutely harmful. In this manner, understand that substances like water have inherent absolute benefits, my dear Sushruta, and not otherwise." These shlokas highlight the importance of context when choosing substances for health and treatment. While some substances like milk are considered universally beneficial and poison universally harmful, the benefits of other substances can depend on specific conditions and diseases. अतोऽन्यान्यपि संयोगादहितानि वक्ष्यामः- नवविरूढधान्यैर्वसामधुपयोगुडमाषैर्वा ग्राम्यानूपौदकपिशितादीनि नाभ्यवहरेत्; न पयोमधुभ्यां रोहिणीशाकं जातुकशाकं वाऽश्नीयात्, बलाकां वारुणीकुल्माषाभ्यां, काकमाचीं पिप्पलीमरिचाभ्यां; नाडीभङ्गशाककुक्कुटदधीनि च नैकध्यं; मधु चोष्णोदकानुपानं; पित्तेन चाममांसानि; सुराकृशरापायसांश्च नैकध्यं; सौवीरकेण सह तिलशष्कुलीं; मत्स्यैः सहेक्षुविकारान्; गुडेन काकमाचीं, मधुना मूलकं, गुडेन वाराहं मधुना च सह विरुद्धं; क्षीरेण मूलकम्, आम्रजाम्बवश्वाविच्छूकरगोधाश्च; सर्वांश्च मत्स्यान् पयसा, विशेषेण चिलिचिमं; कदलीफलं तालफलेन पयसा दध्ना तक्रेण वा; लकुचफलं पयसा दध्ना माषसूपेन वा, प्राक् पयसः पयसोऽन्ते वा ||१३|| "Therefore, other harmful combinations will be explained: One should not consume fresh sprouted grains with fat, honey, milk, jaggery, or black gram; nor should one consume rural, aquatic, or marshy meat with these. One should not eat Rohini or Jatuka vegetables with milk or honey, Balaka with Varunika and kulmasha, Kakamaachi with long pepper and black pepper; nor should one mix Nadi Bhanga, Shaka, chicken, and curd together; honey with hot water; raw meat with Pitta; fermented rice, porridge, and milk rice together; sesame cake with souviraka (fermented drink); sugarcane products with fish; Kakamaachi with jaggery, radish with honey, pork with honey; radish with milk, and mango, jambu, cow meat, pig meat, and iguana with milk. All types of fish should not be consumed with milk, especially Chilichima fish; banana with palm fruit, milk, curd, or buttermilk; Lakucha fruit with milk, curd, or mash soup, either before or after milk." This shloka explains various food combinations that should be avoided due to their harmful effects on health. By adhering to these guidelines, one can prevent negative health outcomes associated with these incompatible combinations. अतः कर्मविरुद्धान् वक्ष्यामः- कपोतान् सर्षपतैलभृष्टान्नाद्यात्; कपिञ्जलमयूरलावतित्तिरिगोधाश्चैरण्डदार्व्यग्निसिद्धा एरण्डतैलसिद्धा वा नाद्यात्; कांस्यभाजने दशरात्रपर्युषितं सर्पिः; मधु चोष्णैरुष्णे वा; मत्स्यपरिपचने शृङ्गवेरपरिपचने वा सिद्धां काकमाचीं; तिलकल्कसिद्धमुपोदिकाशाकं; नारिकेलेन वराहवसापरिभृष्टां बलाकां; भासमङ्गारशूल्यं नाश्नीयादिति ||१४|| "Now, let us discuss harmful activities: One should not eat pigeon fried in mustard oil; or consume kapinjala, peacock, lavatitiri, iguana, prepared with castor oil or in firewood; or clarified butter stored for ten days in a bronze vessel; honey with hot substances; fish cooked with ginger or prepared with it; upodika (a type of vegetable) prepared with sesame paste; balaka (a type of bird) cooked with pork fat in coconut oil; or bhasha (a type of bird) grilled on charcoal." This shloka warns against various harmful food preparations and combinations that should be avoided to maintain good health. अतो मानविरुद्धान् वक्ष्यामः- मध्वम्बुनी मधुसर्पिषी मानतस्तुल्ये नाश्नीयात्; स्नेहौ मधुस्नेहौ जलस्नेहौ वा विशेषादान्तरीक्षोदकानुपानौ ||१५|| "Now, let us discuss other harmful combinations: One should not consume honey and water together or honey and ghee in equal proportions. Similarly, do not consume fats with honey, oils with honey, water with oils, or rainwater as a drink." This shloka highlights other harmful combinations that should be avoided to prevent negative health effects. By adhering to these guidelines, one can maintain better health and avoid potential issues from these incompatible combinations. अत ऊर्ध्वं रसद्वन्द्वानि रसतो वीर्यतो विपाकतश्च विरुद्धानि वक्ष्यामः- तत्र मधुराम्लौ रसवीर्यविरुद्धौ, मधुरलवणौ च, मधुरकटुकौ च सर्वतः, मधुरतिक्तौ रसविपाकाभ्यां, मधुरकषायौ च, अम्ललवणौ रसतः, अम्लकटुकौ रसविपाकाभ्याम्, अम्लतिक्तावम्लकषायौ च सर्वतः, लवणकटुकौ रसविपाकाभ्यां, लवणतिक्तौ लवणकषायौ च सर्वतः, कटुतिक्तौ रसवीर्याभ्यां कटुकषायौ च, तिक्तकषायौ रसतः ||१६|| "Now, I shall explain the mutually antagonistic pairs of tastes, potencies, and post-digestive tastes: sweet and sour are antagonistic in taste and potency; sweet and salty in taste; sweet and pungent in all respects; sweet and bitter in taste and post-digestive taste; sweet and astringent in taste; sour and salty in taste; sour and pungent in taste and post-digestive taste; sour and bitter, sour and astringent in all respects; salty and pungent in taste and post-digestive taste; salty and bitter, salty and astringent in all respects; pungent and bitter in taste and potency; pungent and astringent in taste; bitter and astringent in taste." This shloka discusses the pairs of tastes that are mutually antagonistic based on their taste, potency, and post-digestive effects. These antagonistic combinations should be avoided to maintain proper health and balance. तरतमयोगयुक्तांश्च भावानतिस्निग्धानतिरूक्षानत्युष्णानतिशीतानित्येवमादीन् विवर्जयेत् ||१७|| "One should avoid extremely unctuous, dry, hot, or cold substances and other such extreme qualities in a balanced manner." This shloka advises avoiding extreme qualities in substances, whether they are excessively oily, dry, hot, or cold, to maintain a balanced and healthy diet. व्याधिमिन्द्रियदौर्बल्यं मरणं चाधिगच्छति | विरुद्धरसवीर्याणि भुञ्जानोऽनात्मवान्नरः ||१९|| "One who lacks self-control and consumes incompatible tastes and potencies will suffer from diseases, weakening of the senses, and eventually death." This shloka emphasizes the importance of avoiding incompatible combinations of tastes and potencies. It warns that consuming such combinations can lead to serious health issues, weakening of the senses, and even death, highlighting the necessity of mindful eating and self-control. यत्किञ्चिद्दोषमुत्क्लेश्य भुक्तं कायान्न निर्हरेत् | रसादिष्वयथार्थं वा तद्विकाराय कल्पते ||२०|| "Whatever is consumed, which aggravates the doshas and is not expelled from the body, whether properly digested or not, leads to disease." This shloka emphasizes that any food or substance that disrupts the balance of the doshas and is not properly expelled from the body can cause disease. Proper digestion and elimination are essential for maintaining health and preventing disorders. विरुद्धाशनजान् रोगान् प्रतिहन्ति विरेचनम् | वमनं शमनं वाऽपि पूर्वं वा हितसेवनम् ||२१|| "Diseases caused by consuming incompatible combinations can be counteracted by purgation, emesis, pacification therapies, or prior consumption of wholesome substances." This shloka outlines the measures to counteract the harmful effects of consuming incompatible food combinations. Techniques like purgation, emesis, pacification therapies, and consuming wholesome substances beforehand can help mitigate the adverse effects. सात्म्यतोऽल्पतया वाऽपि दीप्ताग्नेस्तरुणस्य च | स्निग्धव्यायामबलिनां विरुद्धं वितथं भवेत् ||२२|| "Due to habituation or mild effects, in those with strong digestion and young age, or in individuals who are oily, physically active, and strong, incompatible combinations may not cause harm." This shloka explains that certain individuals, due to their strong digestive power, youth, and physical strength, may not experience the harmful effects of incompatible combinations. Their body’s resilience and habituation can mitigate potential negative impacts. अथ वातगुणान् वक्ष्यामः- पूर्वः समधुरः स्निग्धो लवणश्चैव मारुतः | गुरुर्विदाहजननो रक्तपित्ताभिवर्धनः ||२३|| क्षतानां विषजुष्टानां व्रणिनः श्लेष्मलाश्च ये | तेषामेव विशेषेण सदा रोगविवर्धनः ||२४|| वातलानां प्रशस्तश्च श्रान्तानां कफशोषिणाम् | मधुरश्चाविदाही च कषायानुरसो लघुः | दक्षिणो मारुतः श्रेष्ठश्चक्षुष्यो बलवर्धनः ||२५|| रक्तपित्तप्रशमनो न च वातप्रकोपणः | विशदो रूक्षपरुषः खरः स्नेहबलापहः ||२६|| पश्चिमो मारुतस्तीक्ष्णः कफमेदोविशोषणः | सद्यः प्राणक्षयकरः शोषणस्तु शरीरिणाम् ||२७|| उत्तरो मारुतः स्निग्धो मृदुर्मधुर एव च | कषायानुरसः शीतो दोषाणां चाप्रकोपणः ||२८|| तस्माच्च प्रकृतिस्थानां क्लेदनो बलवर्धनः | क्षीणक्षयविषार्तानां विशेषेण तु पूजितः ||२९|| "Now, I shall describe the qualities of the wind: The eastern wind is slightly sweet, unctuous, and salty; it is heavy, causes burning sensations, and increases blood and bile. For those who are wounded, poisoned, or have phlegm-related conditions, it increases diseases significantly. For those with a Vata constitution, it is beneficial, and for those who are tired or have dried-up phlegm, it is sweet, non-causing burning sensations, and has an astringent and light secondary taste. The southern wind is excellent, good for the eyes, and increases strength. It pacifies blood and bile and does not aggravate Vata. It is clear, dry, rough, and reduces strength and unctuousness. The western wind is sharp, drying phlegm and fat, and causes sudden death by drying up the body. The northern wind is unctuous, mild, sweet, astringent, cold, and does not aggravate the doshas. Therefore, it is particularly nourishing and strengthens those who are emaciated or have poisoning effects." These shlokas describe the different qualities of winds from various directions and their effects on the body and health, emphasizing the importance of understanding and adapting to environmental factors for maintaining well-being. इति सुश्रुतसंहितायां सूत्रस्थाने हिताहितीयो नाम विंशोऽध्यायः ||२०|| "Thus ends the twentieth chapter named 'Wholesome and Unwholesome Substances' in the Sutrasthana of the Sushruta Samhita." This concludes the chapter dedicated to understanding the various substances and their effects on health, highlighting the importance of consuming wholesome foods and avoiding harmful combinations to maintain well-being. Previous Next

Master 37 classical drug groups (Ganas) of Sushruta including Vidarigandhadi, Aragvadhadi, Varunadi, and others. Learn their compositions, properties, and therapeutic indications for diseases. द्रव्यसंग्रहणीयाध्यायः अथातो द्रव्यसङ्ग्रहणीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, I shall expound on the chapter called 'Dravya-Sangrahanīya." "Thus spoke the revered Dhanvantari." This introductory verse sets the stage for the forthcoming discussion on the collection and classification of medicinal substances as explained by the ancient sage Dhanvantari. समासेन सप्तत्रिंशद्द्रव्यगणा भवन्ति ||३|| "In brief, there are thirty-seven groups of medicinal substances." This verse summarizes that the chapter will detail thirty-seven different groups of medicinal substances. तद्यथा- विदारिगन्धा विदारी विश्वदेवा सहदेवा श्वदंष्ट्रा पृथक्पर्णी शतावरी सारिवा कृष्णसारिवा जीवकर्षभकौ महासहा क्षुद्रसहा बृहत्यौ पुनर्नवैरण्डो हंसपादी वृश्चिकाल्यृषभी चेति ||४|| विदारीगन्धादिरयं गणः पित्तानिलापहः | शोषगुल्माङ्गमर्दोर्ध्वश्वासकासविनाशनः ||५|| "Thus, the group comprises Vidari-gandha, Vidari, Vishvadeva, Sahadeva, Shvadamshtra, Pṛithakparṇī, Shatavari, Sariva, Krishna-sariva, Jivaka, Rishabhaka, Maha-saha, Kshudra-saha, Brihati, Kantakari, Punar-nava, Eranda, Hansapadi, Vrischikali, and Rishabhi. This group, beginning with Vidari-gandha, alleviates Pitta and Vata. It cures conditions like emaciation, abdominal tumors, bodily aches, dyspnea, and coughs." These Shlokas introduce the medicinal group starting with Vidari-gandha, highlighting their therapeutic benefits, particularly in alleviating Pitta and Vata doshas, and treating various conditions such as emaciation, abdominal tumors, bodily aches, dyspnea, and coughs. आरग्वधमदनगोपघोण्टाकण्टकीकुटजपाठापाटलामूर्वेन्द्रयवसप्तपर्णनिम्बकुरुण्टकदासीकुरुण्टक- गुडूचीचित्रकशार्ङ्ग(र्ङ्गे)ष्टाकरञ्जद्वयपटोलकिराततिक्तकानि सुषवी चेति ||६|| आरग्वधादिरित्येष गणः श्लेष्मविषापहः | मेहकुष्ठज्वरवमीकण्डूघ्नो व्रणशोधनः ||७|| "Thus, the group comprises Aragvadha, Madana, Gopaghoṇṭa, Kantaki, Kutaja, Patha, Patala, Murva, Indrayava, Saptaparna, Nimba, Kuruntaka, Dasi Kuruntaka, Guduchi, Chitraka, Sharngashta, Karaja, and Kiratatiktaka. This group, beginning with Aragvadha, alleviates Kapha and toxins. It cures conditions such as diabetes, skin diseases, fever, vomiting, itching, and cleanses wounds." These Shlokas introduce the medicinal group starting with Aragvadha, highlighting their therapeutic benefits, particularly in alleviating Kapha dosha and toxins, and treating various conditions such as diabetes, skin diseases, fever, vomiting, itching, and cleansing wounds. सालसाराजकर्णखदिरकदरकालस्कन्धक्रमुकभूर्जमेषशृङ्गतिनिशचन्दनकुचन्दनशिंशपा- शिरीषासनधवार्जुनतालशाकनक्तमालपूतीकाश्वकर्णागुरूणि कालीयकं चेति ||८|| सालसारादिरित्येष गणः कुष्ठविनाशनः | मेहपाण्ड्वामयहरः कफमेदोविशोषणः ||९|| "Thus, the group comprises Salasaradi, Rajakarna, Khadira, Kadara, Kalaskandha, Kramuka, Bhurja, Meshashṛṅga, Tiniśa, Chandana, Kucandana, Śiṃśapā, Śirīṣa, Asana, Dhava, Arjuna, Tāla, Shāka, Naktamāla, Pūtīka, Aśvakarna, Aguru, and Kāliyaka. This group, beginning with Salasaradi, is effective in curing skin diseases. It alleviates conditions like diabetes, jaundice, and dries up Kapha and fat." These Shlokas introduce the medicinal group starting with Salasaradi, highlighting their therapeutic benefits, particularly in curing skin diseases, alleviating conditions like diabetes and jaundice, and addressing Kapha and fat-related issues. वरुणार्तगलशिग्रुमधुशिग्रुतर्कारीमेषशृङ्गीपूतीकनक्तमालमोरटाग्निमन्थसैरेयकद्वयबिम्बीवसुकवसिरचित्रक- शतावरीबिल्वाजशृङ्गीदर्भा बृहतीद्वयं चेति ||१०|| वरुणादिर्गणो ह्येष कफमेदोनिवारणः | विनिहन्ति शिरःशूलगुल्माभ्यन्तरविद्रधीन् ||११|| "Thus, the group comprises Varuna, Artagala, Shigru, Madhu-shigru, Tarkari, Meshashṛṅgī, Pūtīka, Naktamāla, Moratā, Agnimantha, Saireyaka, Bimbi, Vasuka, Vasira, Chitraka, Shatavari, Bilva, Ajashṛṅgī, Darbha, and the two varieties of Brihati. This group, beginning with Varuna, is effective in alleviating Kapha and fat. It cures conditions like headache, abdominal tumors, and internal abscesses." These Shlokas introduce the medicinal group starting with Varuna, highlighting their therapeutic benefits, particularly in alleviating Kapha dosha and fat, and treating conditions like headache, abdominal tumors, and internal abscesses. वीरतरुसहचरद्वयदर्भवृक्षादनीगुन्द्रानलकुशकाशाश्मभेदकाग्निमन्थमोरटावसुकवसिरभल्लूककुरण्टिकेन्दीवरकपोतवङ्काः श्वदंष्ट्रा चेति ||१२|| वीरतर्वादिरित्येष गणो वातविकारनुत् | अश्मरीशर्करामूत्रकृच्छ्राघातरुजापहः ||१३|| "Thus, the group comprises Vīrataru, the two types of Sahachara, Darbha, Vṛkṣadani, Gundra, Nala, Kusha, Kasha, Ashmabhedaka, Agnimantha, Morata, Vasuka, Vasira, Bhalluka, Kuraṇṭika, Indīvara, Kapota, Vaṅka, and Shvadamṣṭra. This group, beginning with Vīrataru, alleviates Vata disorders. It cures conditions such as urinary stones, gravel, dysuria, and pain." These Shlokas introduce the medicinal group starting with Vīrataru, highlighting their therapeutic benefits, particularly in alleviating Vata dosha disorders and treating conditions like urinary stones, gravel, dysuria, and pain. लोध्रसावरलोध्रपलाशकुटन्नटाशोकफञ्जीकट्फलैलवालुकशल्लकीजिङ्गिनीकदम्बसालाः कदली चेति ||१४|| एष रोध्रादिरित्युक्तो मेदःकफहरो गणः | योनिदोषहरः स्तम्भी वर्ण्यो विषविनाशनः ||१५|| "Thus, the group comprises Lodhra, Savara Lodhra, Palasha, Kutannata, Ashoka, Panjī, Katphala, Ilvaluka, Shallakī, Jīnginī, Kadamba, Sāla, and Kadali. This group, beginning with Lodhra, is effective in reducing fat and Kapha. It alleviates conditions such as vaginal disorders, provides firmness, enhances complexion, and destroys toxins." These Shlokas introduce the medicinal group starting with Lodhra, highlighting their therapeutic benefits, particularly in reducing fat and Kapha dosha, and treating conditions such as vaginal disorders, providing firmness, enhancing complexion, and destroying toxins. अर्कालर्ककरञ्जद्वयनागदन्तीमयूरकभार्गीरास्नेन्द्रपुष्पीक्षुद्रश्वेतामहाश्वेतावृश्चिकाल्यलवणास्तापसवृक्षश्चेति ||१६|| अर्कादिको गणो ह्येष कफमेदोविषापहः | कृमिकुष्ठप्रशमनो विशेषाद्व्रणशोधनः ||१७|| "Thus, the group comprises Arka, Alarka, the two varieties of Karanja, Nāgadantī, Mayūraka, Bhārgī, Rāsna, Indrapuṣpī, Kṣudra-śvetā, Mahā-śvetā, Vṛścikālī, Lavaṇa, and Tāpasavṛkṣa. This group, beginning with Arka, is effective in alleviating Kapha, fat, and toxins. It cures conditions such as worms, skin diseases, and especially cleanses wounds." These Shlokas introduce the medicinal group starting with Arka, highlighting their therapeutic benefits, particularly in alleviating Kapha dosha, fat, and toxins, and treating conditions such as worms, skin diseases, and cleansing wounds. सुरसाश्वेतसुरसाफणिज्झकार्जकभूस्तृणसुगन्धकसुमुखकालमालकुठेरककासमर्दक्षवकखरपुष्पाविडङ्गकट्फल- सुरसीनिर्गुण्डीकुलाहलोन्दुरुकर्णिकाफञ्जीप्राचीबलकाकमाच्यो विषमुष्टिकश्चेति ||१८|| सुरसादिर्गणो ह्येष कफहृत् कृमिसूदनः | प्रतिश्यायारुचिश्वासकासघ्नो व्रणशोधनः ||१९|| "Thus, the group comprises Surasā, Shveta Surasā, Phaṇijjhaka, Arjaka, Bhūstṛṇa, Sugandhaka, Sumukha, Kālamālaka, Kuṭheraka, Kāsamarda, Kṣavaka, Khara Puṣpa, Vidanga, Katphala, Surasī, Nirgundī, Kulāhala, Undurukarnika, Phañjī, Prācī Bala, Kāka Mācha, and Viṣamuṣṭika. This group, beginning with Surasā, is effective in reducing Kapha and killing worms. It alleviates conditions such as cold, loss of appetite, dyspnea, cough, and cleanses wounds." These Shlokas introduce the medicinal group starting with Surasā, highlighting their therapeutic benefits, particularly in reducing Kapha dosha and killing worms, and treating conditions like cold, loss of appetite, dyspnea, cough, and cleansing wounds. मुष्ककपलाशधवचित्रकमदनवृक्षकशिंशपावज्रवृक्षास्त्रिफला चेति ||२०|| मुष्ककादिर्गणो ह्येष मेदोघ्नः शुक्रदोषहृत् | मेहार्शःपाण्डुरोगाश्मशर्करानाशनः परः ||२१|| "Thus, the group comprises Muṣkaka, Palāsha, Dhava, Chitraka, Madanavṛkṣa, Śiṃśapā, Vajravṛkṣa, and Triphala. This group, beginning with Muṣkaka, is effective in reducing fat and alleviating disorders of the reproductive system. It cures conditions such as diabetes, hemorrhoids, anemia, urinary stones, and gravel." These Shlokas introduce the medicinal group starting with Muṣkaka, highlighting their therapeutic benefits, particularly in reducing fat and alleviating disorders of the reproductive system, and treating conditions like diabetes, hemorrhoids, anemia, urinary stones, and gravel. पिप्पलीपिप्पलीमूलचव्यचित्रकशृङ्गवेरमरिचहस्तिपिप्पलीहरेणुकैलाजमोदेन्द्रयवपाठाजीरकसर्षप- महानिम्बफलहिङ्गुभार्गीमधुरसातिविषावचाविडङ्गानि कटुरोहिणी चेति ||२२|| पिप्पल्यादिः कफहरः प्रतिश्यायानिलारुचीः | निहन्याद्दीपनो गुल्मशूलघ्नश्चामपाचनः ||२३|| "Thus, the group comprises Pippalī, Pippalīmūla, Chavya, Chitraka, Shṛṅgaveram, Maricha, Hastipippalī, Hareṇukā, Īlaj, Modak, Indrayava, Pāṭhā, Jīraka, Sarṣapa, Mahānimba fruit, Hiṅgu, Bhārgī, Madhurasa, Ativiṣā, Vaca, Vidaṅga, and Kaṭurohiṇī. This group, beginning with Pippalī, is effective in reducing Kapha. It alleviates conditions such as cold, loss of appetite, flatulence, and enhances digestion. It also cures abdominal tumors and pain." These Shlokas introduce the medicinal group starting with Pippalī, highlighting their therapeutic benefits, particularly in reducing Kapha dosha, alleviating conditions like cold, loss of appetite, flatulence, and enhancing digestion. It also treats abdominal tumors and pain. एलातगरकुष्ठमांसीध्यामकत्वक्पत्रनागपुष्पप्रियङ्गुहरेणुकाव्याघ्रनखशुक्तिचण्डास्थौणेयकश्रीवेष्टक- चोचचोरकवालुकगुग्गुलुसर्जरसतुरुष्ककुन्दुरुकागुरुस्पृक्कोशीरभद्रदारुकुङ्कुमानि पुन्नागकेशरं चेति ||२४|| एलादिको वातकफौ निहन्याद्विषमेव च | वर्णप्रसादनः कण्डूपिडकाकोठनाशनः ||२५|| "Thus, the group comprises Elā (Cardamom), Tagara (Valerian), Kuṣṭha (Costus), Mānsī (Indian Nard), Dhyāmak, Tvakpatra (Cinnamon bark), Nāgapuṣpa (Mesua ferrea), Priyaṅgu (Callicarpa macrophylla), Hareṇukā (Helicteres isora), Vyāghranakha (Martynia annua), Śukti (Pearl oyster shell), Caṇḍā, Sthāuṇeya, Śrīveṣṭaka (Guggulu), Chochachora, Vāluka, Guggulu (Commiphora mukul), Sarjarasa (Shorea robusta resin), Turuṣka, Kunduru, Kāgurū, Sprik, Kośīra, Bhadradāru, Kuṅkuma (Saffron), Punnāga, and Keśara. This group, beginning with Elā, is effective in alleviating Vata and Kapha doshas, and toxins. It enhances complexion, and cures conditions such as itching, pimples, and rashes." These Shlokas introduce the medicinal group starting with Elā, highlighting their therapeutic benefits, particularly in alleviating Vata and Kapha doshas and toxins, enhancing complexion, and treating conditions such as itching, pimples, and rashes. वचामुस्तातिविषाभयाभद्रदारूणि नागकेशरं चेति ||२६|| हरिद्रादारुहरिद्राकलशीकुटजबीजानि मधुकं चेति ||२७|| एतौ वचाहरिद्रादी गणौ स्तन्यविशोधनौ | आमातिसारशमनौ विशेषाद्दोषपाचनौ ||२८|| "Thus, the group comprises Vacha (Acorus calamus), Musta (Cyperus rotundus), Ativisha (Aconitum heterophyllum), Abhaya (Terminalia chebula), Bhadradaru (Cedrus deodara), and Nagakesara (Mesua ferrea). Another group includes Haridra (turmeric), Daruharidra (Berberis aristata), Kalashika, Kutaja seeds (Holarrhena antidysenterica), and Madhuka (Glycyrrhiza glabra). These groups, beginning with Vacha and Haridra respectively, are effective in purifying breast milk. They alleviate conditions such as dysentery, and particularly aid in digestion and the elimination of toxins." These Shlokas introduce two medicinal groups, each beginning with Vacha and Haridra respectively, highlighting their therapeutic benefits, particularly in purifying breast milk, alleviating conditions like dysentery, and aiding in digestion and toxin elimination. श्यामामहाश्यामात्रिवृद्दन्तीशङ्खिनीतिल्वककम्पिल्लकरम्यकक्रमुकपुत्रश्रेणीगवाक्षी- राजवृक्षकरञ्जद्वयगुडूचीसप्तलाच्छगलान्त्रीसुधाः सुवर्णक्षीरी चेति ||२९|| उक्तः श्यामादिरित्येष गणो गुल्मविषापहः | आनाहोदरविड्भेदी तथोदावर्तनाशनः ||३०|| "Thus, the group comprises Shyama, Maha Shyama, Trivrit, Danti, Shankhini, Tilvaka, Kampillaka, Ramyaka, Kramuka, Putra Shreni, Gavakshi, Rajavriksha, the two varieties of Karanja, Guduchi, Saptala, Shagalantri, Sudha, and Suvarna Kshiri. This group, beginning with Shyama, is effective in alleviating abdominal tumors and toxins. It cures conditions such as abdominal distension, ascites, and constipation." These Shlokas introduce the medicinal group starting with Shyama, highlighting their therapeutic benefits, particularly in alleviating abdominal tumors and toxins, and treating conditions like abdominal distension, ascites, and constipation. बृहतीकण्टकारिकाकुटजफलपाठा मधुकं चेति ||३१|| पाचनीयो बृहत्यादिर्गणः पित्तानिलापहः | कफारोचकहृद्रोगमूत्रकृच्छ्ररुजापहः ||३२|| "Thus, the group comprises Brihati, Kantakari, Karkataka, Kutaja fruit, Patha, and Madhuka. This group, beginning with Brihati, is effective in aiding digestion and alleviating Pitta and Vata doshas. It cures conditions such as phlegm, loss of appetite, heart disease, dysuria, and pain." These Shlokas introduce the medicinal group starting with Brihati, highlighting their therapeutic benefits, particularly in aiding digestion and alleviating Pitta and Vata doshas, and treating conditions like phlegm, loss of appetite, heart disease, dysuria, and pain. पटोलचन्दनकुचन्दनमूर्वागुडूचीपाठाः कटुरोहिणी चेति ||३३|| पटोलादिर्गणः पित्तकफारोचकनाशनः | ज्वरोपशमनो व्रण्यश्छर्दिकण्डूविषापहः ||३४|| "Thus, the group comprises Patola, Chandana (Sandalwood), Ku-Chandana (Pterocarpus santalinus), Murva, Guduchi, Patha, and Katu-rohini. This group, beginning with Patola, is effective in alleviating Pitta and Kapha doshas, and loss of appetite. It cures conditions such as fever, ulcers, vomiting, itching, and toxins." These Shlokas introduce the medicinal group starting with Patola, highlighting their therapeutic benefits, particularly in alleviating Pitta and Kapha doshas and loss of appetite, and treating conditions like fever, ulcers, vomiting, itching, and toxins. काकोलीक्षीरकाकोलीजीवकर्षभकमुद्गपर्णीमाषपर्णीमेदामहामेदाच्छिन्नरुहा कर्कटशृङ्गीतुगाक्षीरीपद्मकप्रपौण्डरीकर्धिवृद्धिमृद्वीकाजीवन्त्यो मधुकं चेति ||३५|| काकोल्यादिरयं पित्तशोणितानिलनाशनः | जीवनो बृंहणो वृष्यः स्तन्यश्लेष्मकरस्तथा ||३६|| "Thus, the group comprises Kakoli, Kshirakakoli, Jivaka, Rishabhaka, Mudgaparni, Mashaparni, Meda, Maha Meda, Chinnarhua, Karkatashringi, Tugakshiri, Padmaka, Prapaundurika, Dhrivridhi, Mridvika, Jivanti, and Madhuka. This group, beginning with Kakoli, is effective in alleviating Pitta, blood, and Vata disorders. It promotes life, strengthens, is aphrodisiac, and also enhances breast milk and Kapha." These Shlokas introduce the medicinal group starting with Kakoli, highlighting their therapeutic benefits, particularly in alleviating Pitta, blood, and Vata disorders. They also promote life, strengthen the body, act as aphrodisiacs, and enhance breast milk and Kapha. ऊषकसैन्धवशिलाजतुकासीसद्वयहिङ्गूनि तुत्थकं चेति ||३७|| ऊषकादिः कफं हन्ति गणो मेदोविशोषणः | अश्मरीशर्करामूत्रकृच्छ्रगुल्मप्रणाशनः ||३८|| "Thus, the group comprises Ushaka, Saindhava (rock salt), Shilajatu (asphaltum), two types of Kasis, Hing (asafoetida), and Tuttha (copper sulfate). This group, beginning with Ushaka, is effective in alleviating Kapha and reducing fat. It cures conditions such as urinary stones, gravel, dysuria, and abdominal tumors." These Shlokas introduce the medicinal group starting with Ushaka, highlighting their therapeutic benefits, particularly in alleviating Kapha dosha and reducing fat, and treating conditions like urinary stones, gravel, dysuria, and abdominal tumors. सारिवामधुकचन्दनकुचन्दनपद्मककाश्मरीफलमधूकपुष्पाण्युशीरं चेति ||३९|| सारिवादिः पिपासाघ्नो रक्तपित्तहरो गणः | पित्तज्वरप्रशमनो विशेषाद्दाहनाशनः ||४०|| "Thus, the group comprises Sariva, Madhuka, Chandana (Sandalwood), Ku-Chandana (Pterocarpus santalinus), Padmaka, Kashmari fruit, Madhuka flowers, and Ushira (Vetiver). This group, beginning with Sariva, is effective in alleviating thirst and Rakta-pitta (blood disorders). It cures conditions such as Pitta-type fever and particularly alleviates burning sensations." These Shlokas introduce the medicinal group starting with Sariva, highlighting their therapeutic benefits, particularly in alleviating thirst and Rakta-pitta (blood disorders), and treating conditions like Pitta-type fever and burning sensations. अञ्जनरसाञ्जननागपुष्पप्रियङ्गुनीलोत्पलनलदनलिनकेशराणि मधुकं चेति ||४१|| अञ्जनादिर्गणो ह्येष रक्तपित्तनिबर्हणः | विषोपशमनो दाहं निहन्त्याभ्यन्तरं भृशम् ||४२|| "Thus, the group comprises Anjana, Rasa-Anjana, Nagapushpa, Priyangu, Nilotpala, Nalada, Nalina-keshara, and Madhuka. This group, beginning with Anjana, is effective in alleviating Rakta-pitta (blood disorders). It also alleviates toxins and strongly alleviates internal burning sensations." These Shlokas introduce the medicinal group starting with Anjana, highlighting their therapeutic benefits, particularly in alleviating Rakta-pitta (blood disorders) and toxins, as well as strongly alleviating internal burning sensations. परूषकद्राक्षाकट्फलदाडिमराजादनकतकफलशाकफलानि त्रिफला चेति ||४३|| परूषकादिरित्येष गणोऽनिलविनाशनः | मूत्रदोषहरो हृद्यः पिपासाघ्नो रुचिप्रदः ||४४|| "Thus, the group comprises Parushaka, Draksha (grape), Katphala, Dadima (pomegranate), Rajadana, Katakaphala, Shaka, and Triphala. This group, beginning with Parushaka, is effective in alleviating Vata dosha. It cures conditions such as urinary disorders, is good for the heart, alleviates thirst, and enhances taste." These Shlokas introduce the medicinal group starting with Parushaka, highlighting their therapeutic benefits, particularly in alleviating Vata dosha, treating conditions like urinary disorders, being good for the heart, alleviating thirst, and enhancing taste. प्रियङ्गुसमङ्गाधातकीपुन्नागनागपुष्पचन्दनकुचन्दनमोचरसरसाञ्जनकुम्भीकस्रोतोजपद्मकेसरयोजनवल्ल्यो दीर्घमूला चेति ||४५|| अम्बष्ठाधातकीकुसुमसमङ्गाकट्वङ्गमधुकबिल्वपेशिकासावररोध्रपलाशनन्दीवृक्षाः पद्मकेशराणि चेति ||४६|| गणौ प्रियङ्ग्वम्बष्ठादी पक्वातीसारनाशनौ | सन्धानीयौ हितौ पित्ते व्रणानां चापि रोपणौ ||४७|| "Thus, the group comprises Priyangu, Samanga, Dhataki, Punnaga, Nagapushpa, Chandana (Sandalwood), Ku-Chandana (Pterocarpus santalinus), Mocharasa, Rasa-Anjana, Kumbhika, Srotoja, Padmaka, and Dirghamula. Another group includes Ambashta, Dhataki flowers, Samanga, Katvanga, Madhuka, Bilva-peshika, Savara, Rodhra, Palasha, Nandivriksha, and Padmaka flowers. These groups, beginning with Priyangu and Ambashta respectively, are effective in curing chronic diarrhea. They promote healing, are beneficial for Pitta dosha, and aid in wound healing." These Shlokas introduce two medicinal groups, each beginning with Priyangu and Ambashta respectively, highlighting their therapeutic benefits, particularly in curing chronic diarrhea, promoting healing, being beneficial for Pitta dosha, and aiding in wound healing. न्यग्रोधोदुम्बराश्वत्थप्लक्षमधुककपीतनककुभाम्रकोशाम्रचोरकपत्रजम्बूद्वयप्रियाल- मधूकरोहिणीवञ्जुलकदम्बबदरीतिन्दुकीसल्लकीरोध्रसावररोध्रभल्लातकपलाशा नन्दीवृक्षश्चेति ||४८|| न्यग्रोधादिर्गणो व्रण्यः सङ्ग्राही भग्नसाधकः | रक्तपित्तहरो दाहमेदोघ्नो योनिदोषहृत् ||४९|| "Thus, the group comprises Nyagrodha (Banyan), Udumbara (Ficus glomerata), Ashvattha (Peepal tree), Plaksha (Ficus infectoria), Madhuka (Madhuca longifolia), Kapitana (White Leea), Kakubha (Terminalia arjuna), Amra (Mango), Koshamra (Coscinium fenestratum), Choraka, Patra, Jambu (Syzygium cumini, two types), Priyala (Buchanania lanzan), Madhuka (Madhuca indica), Rohini, Vanjula, Kadamba, Badari (Ziziphus mauritiana), Tinduka (Diospyros melanoxylon), Sallaki, Rodhra, Savara Rodhra, Bhallataka (Semecarpus anacardium), Palasha (Butea monosperma), and Nandivriksha. This group, beginning with Nyagrodha, is effective in treating wounds, retaining astringency, healing fractures. It alleviates blood disorders, burning sensations, reduces fat, and cures vaginal disorders." These Shlokas introduce the medicinal group starting with Nyagrodha, highlighting their therapeutic benefits, particularly in treating wounds, retaining astringency, healing fractures, alleviating blood disorders and burning sensations, reducing fat, and curing vaginal disorders. गुडूचीनिम्बकुस्तुम्बुरुचन्दनानि पद्मकं चेति ||५०|| एष सर्वज्वरान् हन्ति गुडूच्यादिस्तु दीपनः | हृल्लासारोचकवमीपिपासादाहनाशनः ||५१|| "Thus, the group comprises Guduchi, Nimba, Kustumbaru, Chandana (Sandalwood), and Padmaka. This group, beginning with Guduchi, is effective in curing all types of fever. It enhances digestion, and alleviates conditions such as nausea, loss of appetite, vomiting, thirst, and burning sensations." These Shlokas introduce the medicinal group starting with Guduchi, highlighting their therapeutic benefits, particularly in curing all types of fever, enhancing digestion, and alleviating conditions such as nausea, loss of appetite, vomiting, thirst, and burning sensations. उत्पलरक्तोत्पलकुमुदसौगन्धिककुवलयपुण्डरीकाणि मधुकं चेति ||५२|| उत्पलादिरयं दाहपित्तरक्तविनाशनः | पिपासाविषहृद्रोगच्छर्दिमूर्च्छाहरो गणः ||५३|| "Thus, the group comprises Utapala (Blue Lotus), Raktotpala (Red Lotus), Kumuda (White Lotus), Saugandhika (Fragrant Water Lily), Kuvalaya (Lotus), Pundarika (White Water Lily), and Madhuka. This group, beginning with Utapala, is effective in alleviating burning sensations, Pitta, and blood disorders. It cures conditions such as thirst, toxins, heart diseases, vomiting, and fainting." These Shlokas introduce the medicinal group starting with Utapala, highlighting their therapeutic benefits, particularly in alleviating burning sensations, Pitta, and blood disorders, and treating conditions like thirst, toxins, heart diseases, vomiting, and fainting. मुस्ताहरिद्रादारुहरिद्राहरीतक्यामलकबिभीतककुष्ठहैमवतीवचापाठाकटुरोहिणीशार्ङ्गष्टातिविषाद्राविडीभल्लातकानि चित्रकश्चेति ||५४|| एष मुस्तादिको नाम्ना गणः श्लेष्मनिषूदनः | योनिदोषहरः स्तन्यशोधनः पाचनस्तथा ||५५|| "Thus, the group comprises Musta, Haridra (Turmeric), Daruharidra (Berberis aristata), Haritaki (Terminalia chebula), Amalaki (Emblica officinalis), Bibhitaka (Terminalia bellirica), Kushta (Saussurea lappa), Haimavati, Vacha (Acorus calamus), Patha, Katu-rohini, Sharngashta, Ativisha, Dravidi, Bhallataka, and Chitraka. This group, beginning with Musta, is effective in reducing Kapha. It cures conditions such as vaginal disorders, purifies breast milk, and aids in digestion." These Shlokas introduce the medicinal group starting with Musta, highlighting their therapeutic benefits, particularly in reducing Kapha dosha, treating conditions like vaginal disorders, purifying breast milk, and aiding in digestion. हरीतक्यामलकबिभीतकानीति त्रिफला ||५६|| त्रिफला कफपित्तघ्नी मेहकुष्ठविनाशनी | चक्षुष्या दीपनी चैव विषमज्वरनाशनी ||५७|| "Thus, the group comprises Haritaki (Terminalia chebula), Amalaki (Emblica officinalis), and Bibhitaka (Terminalia bellirica), known as Triphala. This group, beginning with Haritaki, is effective in alleviating Kapha and Pitta doshas. It cures conditions such as diabetes, skin diseases, improves eyesight, enhances digestion, and alleviates intermittent fever." These Shlokas introduce the medicinal group known as Triphala, highlighting their therapeutic benefits, particularly in alleviating Kapha and Pitta doshas, and treating conditions like diabetes, skin diseases, improving eyesight, enhancing digestion, and alleviating intermittent fever. पिप्पलीमरिचशृङ्गवेराणीति त्रिकटुकम् ||५८|| त्र्यूषणं कफमेदोघ्नं मेहकुष्ठत्वगामयान् | निहन्याद्दीपनं गुल्मपीनसाग्न्यल्पतामपि ||५९|| "Thus, the group comprises Pippali (Long pepper), Maricha (Black pepper), and Shringavera (Ginger), known as Trikatu. This group, beginning with Pippali, is effective in reducing Kapha and fat. It cures conditions such as diabetes, skin diseases, and enhances digestion. It also treats abdominal tumors, rhinitis, and low digestive fire." These Shlokas introduce the medicinal group known as Trikatu, highlighting their therapeutic benefits, particularly in reducing Kapha and fat, and treating conditions like diabetes, skin diseases, enhancing digestion, and treating abdominal tumors, rhinitis, and low digestive fire. आमलकीहरीतकीपिप्पल्यश्चित्रकश्चेति ||६०|| आमलक्यादिरित्येष गणः सर्वज्वरापहः | चक्षुष्यो दीपनो वृष्यः कफारोचकनाशनः ||६१|| "Thus, the group comprises Amalaki (Emblica officinalis), Haritaki (Terminalia chebula), Pippali (Long pepper), and Chitraka (Plumbago zeylanica). This group, beginning with Amalaki, is effective in curing all types of fever. It improves eyesight, enhances digestion, acts as an aphrodisiac, and alleviates Kapha dosha and loss of appetite." These Shlokas introduce the medicinal group starting with Amalaki, highlighting their therapeutic benefits, particularly in curing all types of fever, improving eyesight, enhancing digestion, acting as an aphrodisiac, and alleviating Kapha dosha and loss of appetite. त्रपुसीसताम्ररजतसुवर्णकृष्णलोहानि लोहमलश्चेति ||६२|| गणस्त्रप्वादिरित्येष गरक्रिमिहरः परः | पिपासाविषहृद्रोगपाण्डुमेहहरस्तथा ||६३|| "Thus, the group comprises Trapusī (Zinc), Sīsā (Lead), Tāmra (Copper), Rajata (Silver), Suvarṇa (Gold), Kṛṣṇalohāni (Iron), and Lohamala (Iron oxide). This group, beginning with Trapusī, is highly effective in eliminating toxins and worms. It cures conditions such as thirst, toxins, heart diseases, anemia, and diabetes." These Shlokas introduce the medicinal group starting with Trapusī, highlighting their therapeutic benefits, particularly in eliminating toxins and worms, and treating conditions like thirst, toxins, heart diseases, anemia, and diabetes. लाक्षारेवतकुटजाश्वमारकट्फलहरिद्राद्वयनिम्बसप्तच्छदमालत्यस्त्रायमाणा चेति ||६४|| कषायतिक्तमधुरः कफपित्तार्तिनाशनः | कुष्ठक्रिमिहरश्चैव दुष्टव्रणविशोधनः ||६५|| "Thus, the group comprises Lākṣā, Revat, Kuṭaja, Aśvamārak, Katphal, two varieties of Haridrā (Turmeric), Nim (Neem), Saptacchad, Mālatī, and Trāyamāṇā. This group, beginning with Lākṣā, is effective in alleviating Kapha and Pitta disorders. It cures conditions such as skin diseases, worm infestations, and cleanses infected wounds." These Shlokas introduce the medicinal group starting with Lākṣā, highlighting their therapeutic benefits, particularly in alleviating Kapha and Pitta disorders, and treating conditions like skin diseases, worm infestations, and cleansing infected wounds. पञ्च पञ्चमूलान्यत ऊर्ध्वं वक्ष्यामः | तत्र त्रिकण्टकबृहतीद्वयपृथक्पर्ण्यो विदारिगन्धा चेति कनीयः ||६६|| कषायतिक्तमधुरं कनीयः पञ्चमूलकम् | वातघ्नं पित्तशमनं बृंहणं बलवर्धनम् ||६७|| "Thus, the group comprises five groups of plants known as Panchapanchamula. Here, the first group includes Trikantaka, the two types of Brihati, Prithakparni, and Vidarigandha, known as the Kanīya Panchamula. This group, beginning with Trikantaka, has astringent, bitter, and sweet properties. It is effective in alleviating Vata and Pitta doshas, nourishing, and strengthening the body." These Shlokas introduce the medicinal group known as Kanīya Panchamula, highlighting their therapeutic benefits, particularly in having astringent, bitter, and sweet properties, alleviating Vata and Pitta doshas, and nourishing and strengthening the body. बिल्वाग्निमन्थटिण्टुकपाटलाः काश्मरी चेति महत् ||६८|| सतिक्तं कफवातघ्नं पाके लघ्वग्निदीपनम् | मधुरानुरसं चैव पञ्चमूलं महत् स्मृतम् ||६९|| "Thus, the group comprises Bilva (Aegle marmelos), Agnimantha (Premna integrifolia), Tinṭuka (Rhus succedanea), Pāṭalā (Stereospermum suaveolens), and Kāśmarī (Gmelina arborea), known as the Mahat Panchamula. This group, beginning with Bilva, is effective in having bitter properties that alleviate Kapha and Vata doshas. It is light in digestion, enhances digestive fire, and is considered sweet in post-digestion taste. This group is known as the Mahat Panchamula." These Shlokas introduce the medicinal group known as Mahat Panchamula, highlighting their therapeutic benefits, particularly in having bitter properties that alleviate Kapha and Vata doshas, being light in digestion, enhancing digestive fire, and having a sweet post-digestion taste. अनयोर्दशमूलमुच्यते ||७०|| गणः श्वासहरो ह्येष कफपित्तानिलापहः | आमस्य पाचनश्चैव सर्वज्वरविनाशनः ||७१|| "Thus, the combination of these two groups is known as Dashamoola (the ten roots). This group, beginning with Dashamoola, is effective in alleviating asthma and Kapha, Pitta, and Vata doshas. It aids in the digestion of unripe substances and cures all types of fever." These Shlokas introduce the medicinal group known as Dashamoola, highlighting their therapeutic benefits, particularly in alleviating asthma, Kapha, Pitta, and Vata doshas, aiding in the digestion of unripe substances, and curing all types of fever. विदारीसारिवारजनीगुडूच्योऽजशृङ्गी चेति वल्लीसञ्ज्ञः ||७२|| करमर्दीत्रिकण्टकसैरीयकशतावरीगृध्रनख्य इति कण्टकसञ्ज्ञः ||७३|| रक्तपित्तहरौ ह्येतौ शोफत्रयविनाशनौ | सर्वमेहहरौ चैव शुक्रदोषविनाशनौ ||७४|| "Thus, the group comprises Vidari (Ipomoea digitata), Sariva (Hemidesmus indicus), Rajani (Turmeric), Guduchi (Tinospora cordifolia), and Ajashringi (Euphorbia neriifolia), known as the Valli group. Another group includes Karamarda (Carissa carandas), Trikantaka (Tridax procumbens), Sairiyaka (Barleria prionitis), Shatavari (Asparagus racemosus), and Gridhranakha (Argyreia nervosa), known as the Kantaka group. These groups, beginning with Vidari and Karamarda respectively, are effective in alleviating Rakta-pitta (blood disorders). They cure conditions such as the three types of edema, all types of diabetes, and eliminate reproductive system disorders." These Shlokas introduce two medicinal groups, each beginning with Vidari and Karamarda respectively, highlighting their therapeutic benefits, particularly in alleviating Rakta-pitta (blood disorders), and treating conditions like the three types of edema, all types of diabetes, and eliminating reproductive system disorders. कुशकाशनलदर्भकाण्डेक्षुका इति तृणसञ्ज्ञकः ||७५|| मूत्रदोषविकारं च रक्तपित्तं तथैव च | अन्त्यः प्रयुक्तः क्षीरेण शीघ्रमेव विनाशयेत् ||७६|| "Thus, the group comprises Kusha (Desmostachya bipinnata), Kasha (Saccharum spontaneum), Nala (Arundo donax), Darbha (Imperata cylindrica), and Kandukeshuka, known as the Trina (Grass) group. This group, beginning with Kusha, is effective in treating urinary disorders and blood-related Pitta disorders. When used with milk, it quickly alleviates these conditions." These Shlokas introduce the medicinal group known as Trina (Grass), highlighting their therapeutic benefits, particularly in treating urinary disorders and blood-related Pitta disorders, and quickly alleviating these conditions when used with milk. एषां वातहरावाद्यावन्त्यः पित्तविनाशनः | पञ्चकौ श्लेष्मशमनावितरौ परिकीर्तितौ ||७७|| "Among these, the first two groups are primarily effective in alleviating Vata disorders. The remaining five groups are renowned for alleviating Pitta and Kapha disorders." This Shloka summarizes the different groups of medicinal plants, highlighting their primary therapeutic benefits, specifically their effectiveness in alleviating Vata, Pitta, and Kapha disorders. त्रिवृतादिकमन्यत्रोपदेक्ष्यामः ||७८|| "The group starting with Trivrit and others will be discussed in another section." This Shloka indicates that the discussion of the medicinal group starting with Trivrit will continue in another section. समासेन गणा ह्येते प्रोक्तास्तेषां तु विस्तरम् | चिकित्सितेषु वक्ष्यामि, ... |७९| "In summary, these groups have been introduced here. Their detailed discussion will be addressed in the therapeutic sections." This Shloka indicates that while the medicinal groups have been briefly introduced, their detailed therapeutic applications will be covered in later sections. ... ज्ञात्वा दोषबलाबलम् ||७९|| एभिर्लेपान् कषायांश्च तैलं सर्पींषि पानकान् | प्रविभज्य यथान्यायं कुर्वीत मतिमान् भिषक् ||८०|| "Having understood the strength and weakness of the doshas, the intelligent physician should prepare and apply these pastes, decoctions, oils, ghee preparations, and drinks appropriately." This Shloka emphasizes the importance of the physician's understanding of the doshas' strength and weakness to appropriately prepare and apply various treatments such as pastes, decoctions, oils, ghee preparations, and drinks. धूमवर्षानिलक्लेदैः सर्वर्तुष्वनभिद्रुते | ग्राहयित्वा गृहे न्यस्येद्विधिनौषधसङ्ग्रहम् ||८१|| "Without being exposed to smoke, rain, wind, or moisture in all seasons, one should collect the medicines properly and store them in the house according to the prescribed method." This Shloka emphasizes the importance of protecting medicinal herbs from environmental factors such as smoke, rain, wind, and moisture, and storing them correctly in the house according to the prescribed methods. समीक्ष्य दोषभेदांश्च भिन्नान् मिश्रान् भिन्नान् प्रयोजयेत् | पृथङ्मिश्रान् समस्तान्वा गणं वा व्यस्तसंहतम् ||८२|| "After examining the variations of the doshas, either individual or combined, the intelligent physician should use them separately, mixed, entirely, or in groups, as needed." This Shloka emphasizes the importance of the physician's careful examination of the doshas' variations and applying the medicinal treatments accordingly, whether individually, mixed, entirely, or in groups. इति सुश्रुतसंहितायां सूत्रस्थाने द्रव्यसङ्ग्रहणीयो नामाष्टत्रिंशोऽध्यायः ||३८|| "Thus, concludes the thirty-eighth chapter named Dravya-Sangrahaṇīya in the Sushruta Samhita, Sutrasthana section." This Shloka marks the conclusion of the chapter on the collection of medicinal substances, summarizing the comprehensive knowledge shared in this section. Previous Next

Master patient examination techniques in Ayurvedic diagnosis. Learn tenfold examination protocol, assessment of doshas, pulse diagnosis, and determining prognosis for effective treatment planning. आतुरोपक्रमणीयाध्यायः अथात आतुरोपक्रमणीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, I shall explain the chapter on 'The Management of Patients." "As spoken by the revered Dhanvantari." This marks the beginning of a new chapter in the Sushruta Samhita, focusing on the guidelines and procedures for managing patients effectively. आतुरमुपक्रममाणेन भिषजाऽऽयुरादावेव परीक्षितव्यं ; सत्यायुषि व्याध्यृत्वग्निवयोदेहबलसत्त्वसात्म्यप्रकृतिभेषजदेशान् परीक्षेत ||३|| "When commencing the treatment of a patient, the physician should first assess the patient's lifespan. If the lifespan is deemed long, the physician should examine the disease, the strength of the digestive fire, age, body, physical strength, mental strength, suitability, natural constitution, medicines, and the environment." This Shloka emphasizes the comprehensive assessment required by a physician before starting the treatment, ensuring all relevant factors are considered. तत्र महापाणिपादपार्श्वपृष्ठस्तनाग्रदशनवदनस्कन्धललाटं दीर्घाङ्गुलिपर्वोच्छ्वासप्रेक्षणबाहुं, विस्तीर्णभ्रूस्तनान्तरोरस्कं ह्रस्वजङ्घामेढ्रग्रीवं, गम्भीरसत्त्वस्वरनाभिम् , अनुच्चैर्बद्धस्तनम्, उपचितमहारोमशकर्णं, पश्चान्मस्तिष्कं, स्नातानुलिप्तं मूर्धानुपूर्व्या विशुष्यमाणशरीरं पश्चाच्च विशुष्यमाणहृदयं पुरुषं जानीयाद्दीर्घायुः खल्वयमिति | तमेकान्तेनोपक्रमेत् | एभिर्लक्षणैर्विपरीतैरल्पायुः; मिश्रैर्मध्यमायुरिति ||४|| "A person with large hands, feet, sides, back, chest, teeth, face, shoulders, and forehead, long fingers and joints, deep breaths, wide eyes, and long arms, broad eyebrows, wide-chested, short calves, genitals, and neck, deep voice and navel, and well-developed chest, covered with thick hair and ears, having a head well-proportioned to the body, such a person should be considered long-lived. Such a person should be treated wholeheartedly. With opposite characteristics, a person should be considered short-lived; with mixed characteristics, of medium lifespan." This Shloka describes the physical characteristics associated with a long-lived individual, emphasizing the importance of recognizing these traits for appropriate treatment. भवन्ति चात्र | गूढसन्धिसिरास्नायुः संहताङ्गः स्थिरेन्द्रियः | उत्तरोत्तरसुक्षेत्रो यः स दीर्घायुरुच्यते ||५|| गर्भात् प्रभृत्यरोगो यः शनैः समुपचीयते | शरीरज्ञानविज्ञानैः स दीर्घायुः समासतः ||६|| "Here it is stated: One with well-formed joints, veins, and ligaments, compact body, and stable senses, who comes from a lineage of progressively better lands, is considered long-lived. From birth onwards, one who is free from disease and gradually accumulates knowledge and understanding of the body, is generally considered long-lived." These Shlokas emphasize the physical characteristics and lineage associated with a long-lived individual, as well as the importance of health and knowledge in determining lifespan. मध्यमस्यायुषो ज्ञानमत ऊर्ध्वं निबोध मे | अधस्तादक्षयोर्यस्य लेखाः स्युर्व्यक्तमायताः ||७|| द्वे वा तिस्रोऽधिका वाऽपि पादौ कर्णौ च मांसलौ | नासाग्रमूर्ध्वं च भवेदूर्ध्वं लेखाश्च पृष्ठतः ||८|| यस्य स्युस्तस्य परममायुर्भवति सप्ततिः |९| "For understanding medium lifespan, listen to me further: One whose lines below the little finger are clear and elongated, or two or three lines, or even more, with fleshy feet and ears, whose nose tip is upward, and lines on the back are upward, that person's maximum lifespan is seventy years." These Shlokas describe the characteristics associated with a medium lifespan, focusing on the lines on the hands and body, as well as physical features. जघन्यस्यायुषो ज्ञानमत ऊर्ध्वं निबोध मे ||९|| हस्वानि यस्य पर्वाणि सुमहच्चापि मेहनम् | तथोरस्यवलीढानि न च स्यात्पृष्ठमायतम् ||१०|| ऊर्ध्वं च श्रवणौ स्थानान्नासा चोच्चा शरीरिणः | हसतो जल्पतो वाऽपि दन्तमांसं प्रदृश्यते | प्रेक्षते यश्च विभ्रान्तं स जीवेत्पञ्चविंशतिम् ||११|| "For understanding a short lifespan, listen to me further: One whose joints are small, and whose genitals are large, with folds on the chest and no lines on the back, whose ears are high, and whose nose is high, and whose gums are visible when laughing or talking, and who looks confused, will live for twenty-five years." These Shlokas describe the characteristics associated with a short lifespan, focusing on physical features and behavioral traits. अथ पुनरायुषो विज्ञानार्थमङ्गप्रत्यङ्गप्रमाणसारानुपदेक्ष्यामः | तत्राङ्गान्यन्तराधिसक्थिबाहुशिरांसि, तदवयवाः प्रत्यङ्गानीति | तत्र, स्वैरङ्गुलैः पादाङ्गुष्ठप्रदेशिन्यौ द्व्यङ्गुलायते ; प्रदेशिन्यास्तु मध्यमानामिकाकनिष्ठिका यथोत्तरं पञ्चमभागहीनाः; चतुरङ्गुलायते पञ्चाङ्गुलविस्तृते प्रपदपादतले; पञ्चचतुरङ्गुलायतविस्तृता पार्ष्णिः; चतुर्दशाङ्गुलायतः पादः; चतुर्दशाङ्गुलपरिणाहानि पादगुल्फजङ्घाजानुमध्यानि; अष्टादशाङ्गुला जङ्घा, जानूपरिष्टाच्च द्वात्रिंशदङ्गुलम्, एते पञ्चाशत्; जङ्घायामसमावूरू; द्व्यङ्गुलानि वृषणचिबुकदशननासापुटभागकर्णमूलभ्रूनयनान्तराणि; चतुरङ्गुलानि मेहनवदनान्तरनासाकर्णललाटग्रीवोच्छ्रायदृष्ट्यन्तराणि; द्वादशाङ्गुलानि भगविस्तारमेहननाभिहृदयग्रीवास्तनान्तरमुखायाममणिबन्धप्रकोष्ठस्थौल्यानि; इन्द्रबस्तिपरिणाहांसपीठकूर्परान्तरायामः षोडशाङ्गुलः; चतुर्विंशत्यङ्गुलो हस्तः; द्वात्रिंशदङ्गुलपरिमाणौ भुजौ; द्वात्रिंशत्परिणाहावूरू; मणिबन्धकूर्परान्तरं षोडशाङ्गुलं; तलं षट्चतुरङ्गुलायामविस्तारम्; अङ्गुष्ठमूलप्रदेशिनीश्रवणापाङ्गान्तरमध्यमाङ्गुल्यौ पञ्चाङ्गुले; अर्धपञ्चाङ्गुले प्रदेशिन्यनामिके; सार्धत्र्यङ्गुलौ कनिष्ठाङ्गुष्ठौ; चतुर्विंशतिविस्तारपरिणाहं मुखग्रीवं; त्रिभागाङ्गुलविस्तारा नासापुटमर्यादा; नयनत्रिभागपरिणाहा तारका; नवमस्तारकांशो दृष्टिः; केशान्तमस्तकान्तरमेकादशाङ्गुलं; मस्तकादवटुकेशान्तो दशाङ्गुलः; कर्णावट्वन्तरं चतुर्दशाङ्गुलं; पुरुषोरःप्रमाणविस्तीर्णा स्त्रीश्रोणिः; अष्टादशाङ्गुलविस्तारमुरः; तत्प्रमाणा पुरुषस्य कटी; सविंशमङ्गुलशतं पुरुषायाम इति ||१२|| "Now, to understand the science of lifespan, I will describe the measurements of body parts. The body parts include the inner thighs, arms, head, and their corresponding segments. For example, with one's own fingers, the big toe and the index finger measure two fingers' breadth; From the index finger to the middle, ring, and little fingers, each is progressively shorter by one-fifth. The sole of the foot measures four fingers in breadth and five in length. The heel measures four fingers in width and fourteen in length. The middle of the foot measures fourteen fingers in circumference. The calf measures eighteen fingers in length and thirty-two fingers from the knee up, making fifty fingers in total. The thighs are equal to the length of the calves. Two fingers measure the scrotum, chin, teeth, nostrils, ears, and eyebrows. Four fingers measure the genitals, the distance between the eyes, nose, ears, forehead, and neck. Twelve fingers measure the width of the hips, genitals, navel, heart, and chest. Sixteen fingers measure the circumference of the shoulders, abdomen, head, and chest. Twenty-four fingers measure the length of the arms. Thirty-two fingers measure the length of the arms and the circumference of the thighs. Sixteen fingers measure the distance between the wrist and elbow. The palm measures six fingers in length and four fingers in width. Five fingers measure the thumb, index finger, and middle finger. Three and a half fingers measure the ring finger and little finger. Twenty-four fingers measure the length of the neck. Three fingers measure the width of the nostrils. The pupil measures one-third of the eye. Eleven fingers measure the distance from the hairline to the top of the head. Ten fingers measure the distance from the top of the head to the hairline. Fourteen fingers measure the width between the ears. A woman's hips are the same width as a man's chest. Eighteen fingers measure the width of the chest. This is the measurement of the human body according to Sushruta Samhita." These Shlokas provide detailed measurements of different body parts, offering a comprehensive understanding of the human body's proportions and dimensions. भवन्ति चात्र श्लोकाः | पञ्चविंशे ततो वर्षे पुमान् नारी तु षोडशे | समत्वागतवीर्यौ तौ जानीयात् कुशलो भिषक् ||१३|| "Here are some verses: In the twenty-fifth year for a man, and in the sixteenth year for a woman, they reach the equilibrium of strength and vitality; a skilled physician knows this." This Shloka emphasizes the ages at which men and women are considered to have reached their peak strength and vitality, highlighting the importance of recognizing these stages for effective medical practice. देहः स्वैरङ्गुलैरेष यथावदनुकीर्तितः |१४| "The body has been described accurately using one's own fingers as a unit of measurement." This Shloka emphasizes the use of one's own fingers as a standard unit of measurement to describe the proportions and dimensions of the body accurately. युक्तः प्रमाणेनानेन पुमान् वा यदि वाऽङ्गना ||१४|| दीर्घमायुरवाप्नोति वित्तं च महदृच्छति | मध्यमं मध्यमैरायुर्वित्तं हीनैस्तथाऽवरम् ||१५|| "A man or woman whose body measures according to these proportions, will achieve a long life and great wealth. One with medium measurements will have a medium lifespan and moderate wealth, and one with inferior measurements will have a short lifespan and less wealth." These Shlokas emphasize the correlation between body proportions and lifespan, as well as the impact on wealth and prosperity. अथ सारान् वक्ष्यामः- स्मृतिभक्तिप्रज्ञाशौचशौर्योपेतं कल्याणाभिनिवेशं सत्त्वसारं विद्यात्; स्निग्धसंहतश्वेतास्थिदन्तनखं बहुलकामप्रजं शुक्रेण; अकृशमुत्तमबलं स्निग्धगम्भीरस्वरं सौभाग्योपपन्नं महानेत्रं च मज्ज्ञा; महाशिरःस्कन्धं दृढदन्तहन्वस्थिनखमस्थिभिः; स्निग्धमूत्रस्वेदस्वरं बृहच्छरीरमायासासहिष्णुं मेदसा; अच्छिद्रगात्रं गूढास्थिसन्धिं मांसोपचितं च मांसेन; स्निग्धताम्रनखनयनतालुजिह्वौष्ठपाणिपादतलं रक्तेन; सुप्रसन्नमृदुत्वग्रोमाणं त्वक्सारं विद्यादिति | एषां पूर्वं पूर्वं प्रधानमायुःसौभाग्ययोरिति ||१६|| "Now, I will describe the essence: One endowed with memory, devotion, intelligence, purity, bravery, and a tendency toward good deeds is considered to have sattva (essence of the mind). Someone with smooth, compact, white bones, teeth, and nails, and many offspring is considered to have shukra (essence of semen). One who is not thin, has excellent strength, a smooth, deep voice, good fortune, and large eyes is considered to have majja (essence of marrow). Someone with a large head and shoulders, strong teeth, jawbones, and nails, is considered to have asthi (essence of bones). One with smooth urine, sweat, and voice, a large body, and endurance is considered to have meda (essence of fat). One with a flawless body, well-formed joints, and well-built muscles is considered to have mamsa (essence of flesh). One with smooth, reddish nails, eyes, palate, tongue, lips, and soles of the hands and feet is considered to have rakta (essence of blood). One with clear and soft skin and hair is considered to have tvak (essence of skin). The earlier the qualities mentioned, the more important they are for longevity and prosperity." These Shlokas emphasize the different essences (saras) that contribute to a person's overall health and well-being, highlighting the importance of various qualities and characteristics. विशेषतोऽङ्गप्रत्यङ्गप्रमाणादथ सारतः | परीक्ष्यायुः सुनिपुणो भिषक् सिध्यति कर्मसु ||१७|| "By carefully examining the measurements of body parts and the essence, a skilled physician can accurately determine the lifespan and succeed in medical practice." This Shloka emphasizes the importance of thorough examination and understanding of body measurements and essences for a successful and accurate medical practice. व्याधिविशेषास्तु प्रागभिहिताः; सर्व एवैते त्रिविधाः- साध्या, याप्याः, प्रत्याख्येयाश्च | तत्रैतान् भूयस्त्रिधा परीक्षेत- किमयमौपसर्गिकः, प्राक्केवलः, अन्यलक्षण इति | तत्र, औपसर्गिको नाम यः पूर्वोत्पन्नं व्याधिं जघन्यकालजातो व्याधिरुपसृजति, स तन्मूल एवोपद्रवसञ्ज्ञः; प्राक्केवलो नाम यः प्रागेवोत्पन्नो व्याधिरपूर्वरूपोऽनुपद्रवश्च; अन्यलक्षणो नाम यो भविष्यद्व्याधिख्यापकः, स पूर्वरूपसञ्ज्ञः | तत्र, सोपद्रवमन्योन्याविरोधेनोपक्रमेत, बलवन्तमुपद्रवं वा; प्राक्केवलं यथास्वं प्रतिकुर्वीत; अन्यलक्षणे त्वादिव्याधौ प्रयतेत ||१८|| "The types of diseases have been previously mentioned; they are all of three types: curable, controllable, and incurable. They should be further examined in three ways: whether they are caused by complications, initially alone, or by other symptoms. A disease caused by complications is one that arises as an additional condition after a primary disease; it is known as an accompanying complication. A disease that arises initially without prior symptoms or complications is called primary. A disease that indicates the presence of future illness is known as a precursor. One should treat a disease with complications considering mutual non-interference, prioritizing the stronger complication. A primary disease should be treated according to its nature. For precursors, treatment should be aimed at preventing the future illness." These Shlokas provide a detailed classification of diseases and guidelines on how to approach their treatment based on their nature and onset. भवति चात्र | नास्ति रोगो विना दोषैर्यस्मात्तस्माद्विचक्षणः | अनुक्तमपि दोषाणां लिङ्गैर्व्याधिमुपाचरेत् ||१९|| "Here it is stated: There is no disease without the doshas; therefore, a wise physician, even without explicit instructions, should treat diseases based on the symptoms of the doshas." This Shloka highlights the importance of understanding the role of doshas (biological energies) in diseases and emphasizes the need for a physician to treat diseases based on the symptoms of the doshas, even if specific instructions are not provided. प्रागभिहिता ऋतवः ||२०|| "The seasons have been previously mentioned." This Shloka refers to the prior discussion of the seasons (ṛutus) in the text. शीते शीतप्रतीकारमुष्णे चोष्णनिवारणम् | कृत्वा कुर्यात् क्रियां प्राप्तां क्रियाकालं न हापयेत् ||२१|| "In the cold, one should take measures against the cold, and in the heat, measures against the heat. Having done this, one should perform the necessary actions, never missing the appropriate time for treatment." This Shloka emphasizes the importance of adapting to seasonal changes and ensuring that the appropriate measures are taken to counteract the effects of extreme weather, while also highlighting the necessity of timely treatment. अप्राप्ते वा क्रियाकाले प्राप्ते वा न कृता क्रिया | क्रिया हीनाऽतिरिक्ता वा साध्येष्वपि न सिध्यति ||२२|| "If the appropriate time for treatment is missed, or if treatment is not performed at the right time, and if the treatment is inadequate or excessive, even curable diseases will not be successfully treated." This Shloka emphasizes the importance of timely and appropriately administered treatment for the successful cure of diseases, highlighting that any deviation from this can hinder the healing process. या ह्युदीर्णं शमयति नान्यं व्याधिं करोति च | सा क्रिया, न तु या व्याधिं हरत्यन्यमुदीरयेत् ||२३|| "That treatment which alleviates the aggravated disease without causing another disease is considered effective, not the one which removes one disease but gives rise to another." This Shloka underscores the importance of effective treatment that addresses the primary illness without introducing new complications. प्रागभिहितोऽग्निरन्नस्य पाचकः | स चतुर्विधो भवति- दोषानभिपन्न एकः, विक्रियामापन्नस्त्रिविधो भवति- विषमो वातेन, तीक्ष्णः पित्तेन, मन्दः श्लेष्मणा, चतुर्थः समः सर्वसाम्यादिति | तत्र, यो यथाकालमुपयुक्तमन्नं सम्यक् पचति स समः, समैर्दोषैः; यः कदाचित् सम्यक् पचति, कदाचिदाध्मानशूलोदावर्तातिसारजठरगौरवान्त्रकूजनप्रवाहणानि कृत्वा, स विषमः; यः प्रभूतमप्युपयुक्तमन्नमाशु पचति स तीक्ष्णः, स एवाभिवर्धमानोऽत्यग्निरित्याभाष्यते, स मुहुर्मुहुः प्रभूतमप्युपयुक्तमन्नमाशुतरं पचति, पाकान्ते च गलताल्वोष्ठशोषदाहसन्तापाञ्जनयति; यस्त्वल्पमप्युपयुक्तमुदरशिरोगौरवकासश्वासप्रसेकच्छर्दिगात्रसदनानि कृत्वा महता कालेन पचति, स मन्दः ||२४|| "The digestive fire responsible for the digestion of food has been previously mentioned. It is of four types: one that is balanced with the doshas and three that are imbalanced. The imbalanced types are: Vishama (irregular) due to Vata, Tikshna (intense) due to Pitta, and Manda (slow) due to Kapha. The fourth type is Sama (balanced) when all doshas are in equilibrium. The Sama type properly digests food at the right time. The Vishama type sometimes digests food properly and sometimes causes issues like bloating, pain, and other digestive troubles. The Tikshna type rapidly digests even large quantities of food, but can lead to symptoms like dryness, burning, and heat. The Manda type, on the other hand, takes a long time to digest even small amounts of food, causing symptoms like heaviness, headache, cough, shortness of breath, nausea, and fatigue." These Shlokas describe the different types of digestive fire (Agni) and their effects on the digestion process and overall health, emphasizing the importance of balanced digestion for well-being. विषमो वातजान् रोगांस्तीक्ष्णः पित्तनिमित्तजान् | करोत्यग्निस्तथा मन्दो विकारान् कफसम्भवान् ||२५|| "The Vishama (irregular) Agni creates diseases caused by Vata, the Tikshna (intense) Agni causes diseases due to Pitta, and the Manda (slow) Agni leads to diseases originating from Kapha." This Shloka explains the connection between the different types of imbalanced digestive fire (Agni) and the diseases caused by the doshas Vata, Pitta, and Kapha, highlighting the importance of maintaining a balanced digestive fire for overall health. तत्र, समे परिरक्षणं कुर्वीत; विषमे स्निग्धाम्ललवणैः क्रियाविशेषैः प्रतिकुर्वीत; तीक्ष्णे मधुरस्निग्धशीतैर्विरेकैश्च; एवमेवात्यग्नौ, विशेषेण माहिषैश्च क्षीरदधिसर्पिर्भिः; मन्दे कटुतिक्तकषायैर्वमनैश्च ||२६|| "In the case of Sama (balanced) Agni, one should focus on maintaining it. For Vishama (irregular) Agni, treat it with special measures like unctuous, sour, and salty substances. For Tikshna (intense) Agni, use sweet, unctuous, and cooling substances, and purgatives. Similarly, for Ati Agni (extremely intense), use special measures including buffalo milk, curd, and ghee. For Manda (slow) Agni, use pungent, bitter, astringent substances, and emetics." This Shloka provides specific treatment guidelines for different types of digestive fire (Agni), emphasizing the importance of appropriate measures to restore balance and ensure effective digestion. जाठरो भगवानग्निरीश्वरोऽन्नस्य पाचकः | सौक्ष्म्याद्रसानाददानो विवेक्तुं नैव शक्यते ||२७|| "The stomach's fire, known as the divine Agni, is the lord responsible for digesting food. Due to its subtle nature, it cannot be distinctly perceived while it assimilates the essences." This Shloka highlights the importance of the digestive fire (Agni) in the stomach, which plays a crucial role in the digestion and assimilation of nutrients from food, despite its subtle and imperceptible nature. प्राणापानसमानैस्तु सर्वतः पवनैस्त्रिभिः | ध्मायते पाल्यते चापि स्वां स्वां गतिमवस्थितैः ||२८|| "The Agni is fanned and maintained by the three vital winds—Prana, Apana, and Samana— each performing its own specific function." This Shloka highlights the role of the three vital winds (Prana, Apana, and Samana) in maintaining the digestive fire (Agni) and ensuring proper digestion and bodily functions. वयस्तु त्रिविधं- बाल्यं, मध्यं, वृद्धमिति | तत्रोनषोडशवर्षीया बालाः | ते त्रिविधाः- क्षीरपाः, क्षीरान्नादा, अन्नादा इति | तेषु संवत्सरपराः क्षीरपाः, द्विसंवत्सरपराः क्षीरान्नादाः, परतोऽन्नादा इति | षोडशसप्तत्योरन्तरे मध्यं वयः | तस्य विकल्पो- वृद्धिः, यौवनं, सम्पूर्णता, परिहाणिरिति | तत्र, आविंशतेर्वृद्धिः, आत्रिंशतो यौवनम्, आचत्वारिंशतः सर्वधात्विन्द्रियबलवीर्यसम्पूर्णता, अत ऊर्ध्वमीषत्परिहाणिर्यावत् सप्ततिरिति | सप्ततेरूर्ध्वं क्षीयमाणधात्विन्द्रियबलवीर्योत्साहमहन्यहनि वलीपलितखालित्यजुष्टं कासश्वासप्रभृतिभिरुपद्रवैरभिभूयमानं सर्वक्रियास्वसमर्थं जीर्णागारमिवाभिवृष्टमवसीदन्तं वृद्धमाचक्षते ||२९|| "Ages are classified into three stages: childhood, middle age, and old age. Children are up to sixteen years old. They are further classified into three stages: those who drink milk, those who eat both milk and food, and those who eat only food. Those up to one year old are milk-drinkers, those up to two years old consume both milk and food, and beyond that, they eat only food. Middle age ranges from sixteen to seventy years. It is further subdivided into growth, youth, completeness, and decline. Growth is until twenty, youth until thirty, fullness of strength and vitality until forty, and slight decline until seventy. After seventy, with diminishing strength, vitality, and enthusiasm, affected daily by wrinkles, gray hair, baldness, and conditions like cough and breathing difficulties, unable to perform all activities, one is considered old, like a worn-out building deteriorating day by day." These Shlokas provide a detailed classification of the stages of life and their characteristics, emphasizing the changes that occur with age and the associated impacts on health and vitality. तत्रोत्तरोत्तरासु वयोवस्थासूत्तरोत्तरा भेषजमात्राविशेषा भवन्ति, ऋते च परिहाणेः; तत्राद्यापेक्षया प्रतिकुर्वीत ||३०|| "In the successive stages of life, the dosage of medicine should be adjusted accordingly, except during decline; hence, treatment should be given based on the earlier stage." This Shloka emphasizes the importance of adjusting the dosage of medicines according to the different stages of life, except during the period of decline, where the dosage should be based on the earlier stage of life. भवन्ति चात्र- बाले विवर्धते श्लेष्मा मध्यमे पित्तमेव तु | भूयिष्ठं वर्धते वायुर्वृद्धे तद्वीक्ष्य योजयेत् ||३१|| "Here it is stated: In childhood, Kapha increases, in middle age, Pitta increases, and in old age, Vata predominantly increases; treatment should be administered accordingly." This Shloka highlights the natural dominance of different doshas at various stages of life and emphasizes the importance of tailoring treatments based on the predominant dosha at each stage. अग्निक्षारविरेकैस्तु बालवृद्धौ विवर्जयेत् | तत्साध्येषु विकारेषु मृद्वीं कुर्यात् क्रियां शनैः ||३२|| "For children and the elderly, avoid treatments involving fire, alkali, and strong purgatives. In treatable conditions, use mild treatments gently." This Shloka emphasizes the importance of avoiding harsh treatments like fire, alkali, and strong purgatives for vulnerable groups like children and the elderly. Instead, it suggests using gentle and mild treatments for their conditions. देहः स्थूलः, कृशो, मध्य, इति प्रागुपदिष्टः ||३३|| "The body is classified as stout, thin, or of medium build, as mentioned earlier." This Shloka refers to the previous classification of body types, emphasizing the different physical builds and their characteristics. कर्शयेद्बृंहयेच्चापि सदा स्थूलकृशौ नरौ | रक्षणं चैव मध्यस्य कुर्वीत सततं भिषक् ||३४|| "A physician should always aim to reduce the weight of a stout person and nourish a thin person, and constantly maintain the health of a person of medium build." This Shloka highlights the tailored approach a physician should take in managing the health of individuals with different body types, focusing on weight reduction for the stout, nourishment for the thin, and maintenance for those of medium build. बलमभिहितगुणं; दौर्बल्यं तु स्वभावदोषजरादिभिरवेक्षितव्यम् | यस्माद्बलवतः सर्वक्रियाप्रवृत्तिस्तस्माद्बलमेव प्रधानमधिकरणानाम् ||३५|| "Strength has been discussed with its qualities; weakness, however, should be considered due to inherent nature, doshas, old age, etc. Because all actions depend on strength, it is the primary factor in bodily functions." This Shloka emphasizes the importance of strength in maintaining bodily functions and highlights the various factors that contribute to weakness, such as inherent nature, imbalances in doshas, and aging. केचित् कृशाः प्राणवन्तः स्थूलाश्चाल्पबला नराः | तस्मात् स्थिरत्वं व्यायामैर्बलं वैद्यः प्रतर्कयेत् ||३६|| "Some thin individuals are healthy and strong, while some stout individuals are weak. Therefore, a physician should assess strength based on stability and exercise." This Shloka highlights the importance of not judging health and strength solely based on body size. It emphasizes the need for a physician to evaluate strength through stability and exercise rather than appearance alone. सत्त्वं तु व्यसनाभ्युदयक्रियादिस्थानेष्वविक्लवकरम् ||३७|| सत्त्ववान् सहते सर्वं संस्तभ्यात्मानमात्मना | राजसः स्तभ्यमानोऽन्यैः सहते नैव तामसः ||३८|| "Sattva (essence of the mind) remains unwavering in situations of distress and prosperity. A person with sattva endures everything, stabilizing themselves with their own inner strength. A person with rajas (passion) can be stabilized by others, but a person with tamas (ignorance) cannot endure at all." These Shlokas highlight the different qualities of the mind (Sattva, Rajas, and Tamas) and their influence on a person's ability to endure various situations, emphasizing the importance of inner strength and stability. सात्म्यानि तु देशकालजात्यृतुरोगव्यायामोदकदिवास्वप्नरसप्रभृतीनि प्रकृतिविरुद्धान्यपि यान्यबाधकराणि भवन्ति ||३९|| यो रसः कल्पते यस्य सुखायैव निषेवितः | व्यायामजातमन्यद्वा तत् सात्म्यमिति निर्दिशेत् ||४०|| "Adaptations are based on factors such as place, time, race, season, disease, exercise, water, day sleep, and food taste. Even things that are contrary to nature can become non-harmful. The taste or exercise that suits someone and brings happiness is called Satmya (adaptation)." These Shlokas emphasize the importance of adaptability in various aspects of life, highlighting that even things that are initially contrary to one's nature can become non-harmful through adaptation. They also stress the significance of identifying what suits an individual and brings them happiness, referring to it as Satmya. प्रकृतिं भेषजं चोपरिष्टाद्वक्ष्यामः ||४१|| "Next, I will describe the nature (Prakriti) and the medicines (Bhesaja)." This Shloka introduces the upcoming discussion on the nature of individuals and the appropriate medicines, highlighting the importance of understanding both for effective treatment. देशस्त्वानूपो जाङ्गलः साधारण इति | तत्र, बहूदकनिम्नोन्नतनदीवर्षगहनो मृदुशीतानिलो बहुमहापर्वतवृक्षो मृदुसुकुमारोपचितशरीरमनुष्यप्रायः कफवातरोगभूयिष्ठश्चानूपः; आकाशसमः प्रविरलाल्पकण्टकिवृक्षप्रायोऽल्पवर्षप्रस्रवणोदपानोदकप्राय उष्णदारुणवातः प्रविरलाल्पशैलः स्थिरकृशशरीरमनुष्यप्रायो वातपित्तरोगभूयिष्ठश्च जाङ्गलः; उभयदेशलक्षणः साधारण इति ||४२|| "Regions are classified into Anupa (marshy), Jangala (desert), and Sadharana (mixed). Anupa is characterized by abundant water, low and high grounds, rivers, rainforests, mild cool winds, large mountains, and trees. People here have soft, tender, and well-built bodies and are mostly prone to Kapha and Vata disorders. Jangala is flat, with sparse and thorny trees, low rainfall, few springs, and water sources. It has hot, harsh winds and few mountains. People here have stable, lean bodies and are mostly prone to Vata and Pitta disorders. Sadharana has characteristics of both Anupa and Jangala." These Shlokas describe the characteristics of different regions and their impact on the health of their inhabitants, emphasizing the relationship between the environment and the prevalence of certain disorders. भवन्ति चात्र- समाः साधारणे यस्माच्छीतवर्षोष्ममारुताः | दोषाणां समता जन्तोस्तस्मात्साधारणो मतः ||४३|| "Here it is stated: In the mixed region (Sadharana), the cold, rain, heat, and wind are balanced. Therefore, the doshas are also balanced in people, which is why it is considered a mixed region." This Shloka explains the balance of climatic conditions in the Sadharana region and how this balance influences the doshas in the inhabitants, making it a mixed region. न तथा बलवन्तः स्युर्जलजा वा स्थलाहृताः | स्वदेशे निचिता दोषा अन्यस्मिन् कोपमागताः ||४४|| उचिते वर्तमानस्य नास्ति देशकृतं भयम् | आहारस्वप्नचेष्टादौ तद्देशस्य गुणे सति ||४५|| "Those who are either aquatic or land-based do not thrive as well when taken away from their natural habitat. The doshas accumulated in one's own country may become aggravated in another. One who lives in a suitable place has no fear of the region's climate. Proper diet, sleep, and activities, in accordance with the qualities of that place, support their well-being." These Shlokas emphasize the importance of living in a suitable environment and following appropriate dietary, sleep, and activity practices to maintain health and well-being. They also highlight the potential impact of moving to a different region on the balance of doshas. देशप्रकृतिसात्म्यर्तुविपरीतोऽचिरोत्थितः | सम्पत्तौ भिषगादीनां बलसत्त्वायुषां तथा ||४६|| केवलः समदेहाग्नेः सुखसाध्यतमो गदः | अतोऽन्यथा त्वसाध्यः स्यात्कृच्छ्रो व्यामिश्रलक्षणः ||४७|| "If a disease arises suddenly, contrary to the nature of the place, constitution, or season, considering the strength, essence, and lifespan of the physician and others, it is easiest to treat if the body and digestive fire are balanced. Otherwise, it may become difficult to treat and present mixed symptoms." These Shlokas emphasize the importance of balanced body and digestive fire (Agni) for easier treatment of diseases and highlight the challenges of treating diseases that arise contrary to natural factors and with mixed symptoms. क्रियायास्तु गुणालाभे क्रियामन्यां प्रयोजयेत् | पूर्वस्यां शान्तवेगायां न क्रियासङ्करो हितः ||४८|| "When the desired effect of a treatment is achieved, another treatment should be used. It is not beneficial to combine treatments while the previous one is still active." This Shloka emphasizes the importance of sequential treatment and avoiding the combination of multiple treatments until the effect of the previous one has subsided. गुणालाभेऽपि सपदि यदि सैव क्रिया हिता | कर्तव्यैव तदा व्याधिः कृच्छ्रसाध्यतमो यदि ||४९|| "Even if the desired effect of the treatment is achieved, if the same treatment is beneficial immediately, it should be continued when the disease is very difficult to treat." This Shloka emphasizes that when a disease is particularly challenging to treat, the treatment that has proven beneficial should be continued even if the desired effect has already been achieved. य एवमेनं विधिमेकरूपं बिभर्ति कालादिवशेन धीमान् | स मृत्युपाशाञ्जगतो गदौघाञ्छिनत्ति भैषज्यपरश्वधेन ||५०|| "He who wisely follows this method regularly, as per the time and season, cuts off the bonds of death and the multitude of diseases with the axe of medicine." This Shloka emphasizes the importance of adhering to the proper methods and treatments according to time and season, highlighting that doing so can effectively combat diseases and extend life. इति सुश्रुतसंहितायां सूत्रस्थाने आतुरोपक्रमणीयो नाम पञ्चत्रिंशोऽध्यायः ||३५|| "Thus ends the thirty-fifth chapter named 'The Management of Patients' in the Sutra Sthana of the Sushruta Samhita." This concludes the chapter, summarizing the comprehensive guidelines and wisdom shared for the effective management and treatment of patients. 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