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

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

Master ancient leech therapy (Jalaukavacharana) for bloodletting and blood purification. Learn about types of leeches, their application, contraindications, and treatment of complications. जलौकावचारणीयाध्यायः अथातो जलौकावचारणीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on the application of leeches." "Thus said the venerable Dhanvantari." This introduction sets the stage for discussing the methods and techniques for using leeches in medical treatments, following the teachings of the revered Dhanvantari. नृपाढ्यबालस्थविरभीरुदुर्बलनारीसुकुमाराणामनुग्रहार्थं परमसुकुमारोऽयं शोणितावसेचनोपायोऽभिहितो जलौकसः ||३|| "For the benefit of kings, the wealthy, children, the elderly, the fearful, the weak, women, and delicate individuals, this very gentle method of bloodletting using leeches has been recommended." This shloka highlights the gentle and beneficial method of using leeches for bloodletting, specifically recommended for individuals who are particularly delicate or vulnerable, including kings, the wealthy, children, the elderly, the fearful, the weak, and women. तत्र वातपित्तकफदुष्टशोणितं यथासङ्ख्यं शृङ्गजलौकालाबुभिरवसेचयेत्, सर्वाणि सर्वैर्वा (विशेषस्तु विस्राव्यं शृङ्गजलौकालाबुभिर्गृह्णीयात्) ||४|| "For blood vitiated by Vata, Pitta, and Kapha, it should be let out using horn, leeches, and Alabu (gourd). Alternatively, all types of vitiated blood can be let out using any of these methods, but specifically, horn, leeches, and Alabu are recommended." This shloka provides guidelines for bloodletting based on the type of dosha vitiation, recommending specific methods such as using a horn, leeches, or a gourd for letting out vitiated blood. भवन्ति चात्र श्लोकाः- उष्णं समधुरं स्निग्धं गवां शृङ्गं प्रकीर्तितम् | तस्माद्वातोपसृष्टे तु हितं तदवसेचने ||५|| शीताधिवासा मधुरा जलौका वारिसम्भवा | तस्मात् पित्तोपसृष्टे तु हिता सा त्ववसेचने ||६|| अलाबु कटुकं रूक्षं तीक्ष्णं च परिकीर्तितम् | तस्माच्छ्लेष्मोपसृष्टे तु हितं तदवसेचने ||७|| "A cow's horn is considered warm, slightly sweet, and oily; therefore, it is beneficial for bloodletting in conditions involving Vata. Leeches, which inhabit cool water and are sweet, are beneficial for conditions involving Pitta. Alabu (gourd) is pungent, dry, and sharp; hence, it is beneficial for conditions involving Kapha." These shlokas explain the specific properties and uses of different bloodletting tools, highlighting their suitability for treating different dosha imbalances. Cow horns are used for Vata conditions, leeches for Pitta, and Alabu for Kapha. तत्र प्रच्छिते तनुबस्तिपटलावनद्धेन शृङ्गेण शोणितमवसेचयेदाचूषणात्, सान्तर्दीपयाऽलाब्वा (जलायुका वक्ष्यन्ते) ||८|| "In the case of superficial incisions, bloodletting should be performed using a horn covered with a thin bladder membrane to facilitate suction. For deeper incisions, an Alabu (gourd) should be used, and for leeches, their application will be discussed next." This shloka provides guidelines for different methods of bloodletting based on the depth of the incision, recommending the use of a horn for superficial incisions and a gourd for deeper ones, with leech application to be discussed subsequently. जलमासामायुरिति जलायुकाः, जलमासामोक इति जलौकसः ||९|| "The term 'Jalayuka' means 'one whose life is water,' and 'Jalauka' means 'one who lives in water.'" This shloka explains the etymology of the terms "Jalayuka" and "Jalauka," both referring to leeches and emphasizing their close relationship with water. ता द्वादश; तासां सविषाः षट्, तावत्य एव निर्विषाः ||१०|| "There are twelve types of leeches; six of them are poisonous, and the other six are non-poisonous." This shloka categorizes leeches into two groups, specifying that out of twelve types, six are poisonous and six are non-poisonous. तत्र सविषाः- कृष्णा, कर्बुरा, अलगर्दा, इन्द्रायुधा, सामुद्रिका, गोचन्दना चेति | तासु, अञ्जनचूर्णवर्णा पृथुशिराः कृष्णा; वर्मिमत्स्यवदायता छिन्नोन्नतकुक्षिः कर्बुरा; रोमशा महापार्श्वा कृष्णमुखी अलगर्दा; इन्द्रायुधवदूर्ध्वराजिभिश्चित्रा इन्द्रायुधा; ईषदसितपीतिका विचित्रपुष्पाकृतिचित्रा सामुद्रिकाः; गोवृषणवदधोभागे द्विधाभूताकृतिरणुमुखी गोचन्दनेति | ताभिर्दष्टे पुरुषे दंशे श्वयथुरतिमात्रं कण्डूर्मूर्च्छा ज्वरो दाहश्छर्दिर्मदः सदनमिति लिङ्गानि भवन्ति | तत्र महागदः पानालेपननस्यकर्मादिषूपयोज्यः | इन्द्रायुधादष्टमसाध्यम् | इत्येताः सविषाः सचिकित्सिता व्याख्याताः ||११|| "The poisonous leeches are: Krishna, Karbura, Alagarda, Indrayudha, Samudrika, and Gochandana. Among them, The Krishna leech is black like collyrium powder with broad heads; Karbura resembles the Varmi fish with a sunken abdomen; Alagarda is hairy with broad sides and a black face; Indrayudha is colorful like a rainbow with stripes; Samudrika is slightly blackish-yellow and has varied colors like flowers; Gochandana resembles the scrotum of a bull and has a small mouth. When a person is bitten by these leeches, they experience excessive swelling, itching, fainting, fever, burning sensation, vomiting, intoxication, and weakness. The treatment involves using Mahagada internally, externally, and through nasal administration. Bites from the Indrayudha leech are considered incurable. These poisonous leeches and their treatments have been described." These shlokas provide detailed descriptions of the various types of poisonous leeches, their characteristics, the symptoms caused by their bites, and the treatments required for such bites. The classification helps in identifying the specific leech and administering appropriate treatment. अथ निर्विषाः- कपिला, पिङ्गला, शङ्कुमुखी, मूषिका, पुण्डरीकमुखी, सावरिका चेति | तत्र, मनःशिलारञ्जिताभ्यामिव पार्श्वाभ्यां पृष्ठे स्निग्धा मुद्गवर्णा कपिला; किञ्चिद्रक्ता वृत्तकाया पिङ्गाऽऽशुगा च पिङ्गला; यकृद्वर्णा शीघ्रपायिनी दीर्घतीक्ष्णमुखी शङ्कुमुखी; मूषिकाकृतिवर्णाऽनिष्टगन्धा च मूषिका; मुद्गवर्णा पुण्डरीकतुल्यवक्त्रा पुण्डरीकमुखी; स्निग्धा पद्मपत्रवर्णाऽष्टादशाङ्गुलप्रमाणा सावरिका, सा च पश्वर्थे; इत्येता अविषा व्याख्याताः ||१२|| "The non-poisonous leeches are: Kapila, Pingala, Shankumukhi, Mushika, Pundarikamukhi, and Savarika. Among them, The Kapila leech is smooth and yellowish, with sides resembling cinnabar; Pingala is slightly red, round-bodied, and quick-moving; Shankumukhi is liver-colored, moves quickly, and has a long, sharp mouth; Mushika resembles a mouse in shape and color and has an unpleasant odor; Pundarikamukhi is yellowish-green and has a face like a lotus flower; Savarika is smooth, has the color of lotus leaves, is eighteen fingers long, and is used for animals. These are the non-poisonous leeches." This shloka describes the various types of non-poisonous leeches, detailing their characteristics and specific uses. तासां यवनपाण्ड्यसह्यपौतनादीनि क्षेत्राणि; तेषु महाशरीरा बलवत्यः शीघ्रपायिन्यो महाशना निर्विषाश्च विशेषेण भवन्ति ||१३|| "The regions of Yavana, Pandya, Sahya, and Pautana are known for their leeches; in these regions, the leeches are large-bodied, strong, quick-moving, voracious eaters, and especially non-poisonous." This shloka describes the specific regions known for their non-poisonous leeches, highlighting their characteristics such as being large, strong, quick-moving, and voracious eaters. तत्र, सविषमत्स्यकीटदर्दुरमूत्रपुरीषकोथजाताः कलुषेष्वम्भसु च सविषाः; पद्मोत्पलनलिनकुमुदसौगन्धिककुवलयपुण्डरीकशैवलकोथजाता विमलेष्वम्भःसु च निर्विषाः ||१४|| भवति चात्र- क्षेत्रेषु विचरन्त्येताः सलिलाढ्यसुगन्धिषु | न च सङ्कीर्णचारिण्यो न च पङ्केशयाः सुखाः ||१५|| "Leeches that are born in dirty water contaminated with poisonous fish, insects, frogs' urine, and feces are poisonous. Those born in clean water with lotuses, water lilies, kumud, saugandhika, kuvala, pundarika, and algae are non-poisonous. Therefore, leeches living in clear, fragrant waters are healthy, and those living in dirty, muddy places are unhealthy." These shlokas explain that the habitat of leeches determines their toxicity. Leeches from contaminated and dirty water sources are poisonous, while those from clean and fragrant waters are non-poisonous. तासां ग्रहणमार्द्रचर्मणा, अन्यैर्वा प्रयोगैर्गृह्णीयात् ||१६|| "Leeches can be collected using moist leather or other methods." This shloka provides simple guidance on how to collect leeches, suggesting the use of moist leather or other appropriate methods for gathering them. अथैनां नवे महति घटे सरस्तडागोदकपङ्कमावाप्य निदध्यात्; भक्ष्यार्थे चासामुपहरेच्छैवलं वल्लूरमौदकांश्च कन्दांश्चूर्णीकृत्य; शय्यार्थं तृणमौदकानि च पत्राणि; त्र्यहात्त्र्यहाच्चाभ्योऽन्यज्जलं भक्ष्यं च दद्यात्; सप्तरात्रात् सप्तरात्राच्च घटमन्यं सङ्क्रामयेत् ||१७|| "Then, place the leeches in a new large pot filled with water from a lake or pond mixed with mud. For feeding them, provide algae, Vallura (a type of aquatic plant), and powdered water roots. For bedding, use aquatic grass and leaves. Change their water and food every three days. Every seven days, transfer them to a different pot." This shloka describes the proper care and maintenance of leeches, including their habitat, feeding, and regular transfer to ensure their health and effectiveness for medical use. भवति चात्र- स्थूलमध्याः परिक्लिष्टाः पृथ्व्यो मन्दविचेष्टिताः | अग्राहिण्योऽल्पपायिन्यः सविषाश्च न पूजिताः ||१८|| "Here, those with thick bodies, dirty appearance, and slow movements; those that do not attach or drink little, and those that are poisonous should not be used." This shloka explains the characteristics of leeches that are not suitable for medical use, emphasizing that leeches with thick bodies, dirty appearance, slow movements, poor attachment, little blood intake, or poisonous nature should be avoided. अथ जलौकोवसेकसाध्यव्याधितमुपवेश्य संवेश्य वा, विरूक्ष्य चास्य तमवकाशं मृद्गोमयचूर्णैर्यद्यरुजः स्यात् | गृहीताश्च ताः सर्षपरजनीकल्कोदकप्रदिग्धगात्रीः सलिलसरकमध्ये मुहूर्तस्थिता विगतक्लमा ज्ञात्वा ताभी रोगं ग्राहयेत् | श्लणशुक्लार्द्रपिचुप्रोतावच्छन्नां कृत्वा मुखमपावृणुयात्; अगृह्णन्त्यै क्षीरबिन्दुं शोणितबिन्दुं वा दद्यात्, शस्त्रपदानि वा कुर्वीत; यद्येवमपि न गृह्णीयात्तदाऽन्यां ग्राहयेत् ||१९|| "Next, the patient suitable for leech therapy should be seated or laid down, and the area to be treated should be dried and sprinkled with fine mud and cow dung powder if there is no pain. The collected leeches should be coated with a paste of mustard and turmeric water, and left in a pot of water for a moment to refresh them. Then, leeches should be applied to the affected area. Cover the leeches with a soft, white, moist cloth, exposing only their heads. If the leeches do not attach, apply a drop of milk or blood, or make small incisions. If this still does not work, try a different leech." This shloka describes the preparation and application of leeches for therapeutic purposes, including the preparation of the patient, the leeches, and the steps to ensure the leeches attach properly. यदा च निविशतेऽश्वखुरवदाननं कृत्वोन्नम्य च स्कन्धं तदा जानीयाद्गृह्णातीति; गृह्णन्तीं चार्द्रवस्त्रावच्छन्नां कृत्वा धारयेत् ||२०|| "When the leech attaches firmly, resembling the raising of a horse's hoof and lifting its body, it indicates that the leech is feeding. At this stage, cover it with a moist cloth and let it continue." This shloka describes the signs that indicate a leech has successfully attached and is feeding, comparing it to the movement of a horse's hoof. It also advises covering the feeding leech with a moist cloth to let it continue its work effectively. दंशे तोदकण्डुप्रादुर्भावैर्जानीयाच्छुद्धमियमादत्त इति; शुद्धमाददानामपनयेतः अथ शोणितगन्धेन न मुञ्चेन्मुखमस्याः सैन्धवचूर्णेनावकिरेत् ||२१|| "One can know that the leech is feeding effectively when there is a feeling of pricking pain and itching at the bite site. Remove the leech when it is full. If the leech does not release its grip due to the smell of blood, sprinkle Saindhava (rock salt) powder on its mouth." This shloka describes how to identify that a leech is feeding effectively by the sensation of pricking pain and itching at the bite site. It also provides instructions on removing the leech, including the use of rock salt to help it release its grip if needed. अथ पतितां तण्डुलकण्डनप्रदिग्धगात्रीं तैललवणाभ्यक्तमुखीं वामहस्ताङ्गुष्ठाङ्गुलीभ्यां गृहीतपुच्छां दक्षिणहस्ताङ्गुष्ठाङ्गुलिभ्यां शनैः शनैरनुलोममनुमार्जयेदामुखात्, वामयेत् तावद्यावत् सम्यग्वान्तलिङ्गानीति | सम्यग्वान्ता सलिलसरके न्यस्ता भोक्तुकामा सती चरेत् | या सीदती न चेष्टते सा दुर्वान्ता, तां पुनः सम्यग्वामयेत् | दुर्वान्ताया व्याधिरसाध्य इन्द्रमदो नाम भवति | अथ सुवान्तां पूर्ववत् सन्निदध्यात् ||२२|| "Then, after the leech falls off, smear its body with rice flour paste, and its mouth with oil and salt. Hold its tail with the thumb and forefinger of the left hand, and gently stroke it from tail to mouth with the thumb and forefinger of the right hand, making it vomit until it shows signs of proper vomiting. A properly vomited leech will move actively in the water container and show eagerness to feed again. If a leech is inactive and sluggish, it has not vomited properly and should be made to vomit again. An improperly vomited leech develops an incurable condition called 'Indramada.' Once properly vomited, the leech should be kept as before." These shlokas describe the process of handling leeches after they fall off the patient's body, including ensuring they vomit properly to prevent them from becoming sick and ensuring their readiness for future use. शोणितस्य योगायोगानवेक्ष्य शतधौतघृताभ्यङ्गः, तत्पिचुधारणं वा; जलौकोव्रणान् मधुनाऽवघट्टयेत्, शीताभिरद्भिः परिषेचयेद्बध्नीत वा, कषायमधुरस्निग्धशीतैश्च प्रदेहैः प्रदिह्यादिति ||२३|| "After observing the suitability and unsuitability of the bloodletting, apply Shatadhauta Ghrita (ghee washed a hundred times) as an ointment, or apply a plaster. Clean the leech bites with honey, sprinkle with cold water, and bandage. Use astringent, sweet, oily, and cooling ointments to cover the area." This shloka provides post-treatment care guidelines after leech therapy, recommending the application of Shatadhauta Ghrita or a plaster, cleaning the leech bites with honey, using cold water to rinse, and applying astringent, sweet, oily, and cooling ointments to promote healing. भवति चात्र- क्षेत्राणि ग्रहणं जातीः पोषणं सावचारणम् | जलौकसां च यो वेत्ति तत्साध्यान् स जयेद्गदान् ||२४|| "One who understands the habitats, collection, species, care, and proper application of leeches can conquer the diseases treatable by them." This shloka emphasizes the importance of comprehensive knowledge about leeches, including their habitats, collection methods, species, care, and application, for effectively treating diseases. इति सुश्रुतसंहितायां सूत्रस्थाने जलौकावचारणीयो नाम त्रयोदशोऽध्यायः ||१३|| "Thus ends the thirteenth chapter named 'Jalaukaavacharaniya' in the Sutra Sthana section of the Sushruta Samhita." This verse signifies the conclusion of the thirteenth chapter called 'Jalaukaavacharaniya' in the Sutra Sthana section of the Sushruta Samhita, which discusses the application and therapeutic use of leeches. Previous Next

Understand comprehensive classification of diseases as surgical vs. medical, congenital vs. acquired, and mental vs. physical. Essential framework for Ayurvedic pathology and treatment planning. व्याधिसमुद्देशीयाध्यायः अथातो व्याधिसमुद्देशीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, I shall explain the chapter on the overview of diseases." "As spoken by the revered Dhanvantari." This shloka introduces the next chapter, which focuses on providing an overview of various diseases and their characteristics, as imparted by the great sage Dhanvantari. द्विविधास्तु व्याधयः- शस्त्रसाध्याः, स्नेहादिक्रियासाध्याश्च | तत्र शस्त्रसाध्येषु स्नेहादिक्रिया न प्रतिषिध्यते, स्नेहादिक्रियासाध्येषु शस्त्रकर्म न क्रियते ||३|| "There are two types of diseases: those treatable by surgical means and those treatable by therapies like oleation. In those treatable by surgery, oleation therapy is not contraindicated, but in those treatable by oleation and other therapies, surgical intervention is not performed." This shloka explains the classification of diseases based on their treatment modalities, highlighting the distinction between those treated with surgery and those treated with non-surgical therapies such as oleation. अस्मिन् पुनः शास्त्रे सर्वतन्त्रसामान्यात् सर्वेषां व्याधीनां यथास्थूलमवरोधः क्रियते | प्रागभिहितं ‘तद्दुःखसंयोगा व्याधय’ (सू. अ. १) इति | तच्च दुःखं त्रिविधम्- आध्यात्मिकम्, आधिभौतिकम्, आधिदैविकमिति | तत्तु सप्तविधे व्याधावुपनिपतति | ते पुनः सप्तविधा व्याधयः; तद्यथा- आदिबलप्रवृत्ताः, जन्मबलप्रवृत्ताः, दोषबलप्रवृत्ताः, सङ्घातबलप्रवृत्ताः, कालबलप्रवृत्ताः, दैवबलप्रवृत्ताः, स्वभावबलप्रवृत्ता इति ||४|| "In this text, considering the universality of all systems, all diseases are broadly classified. As previously stated, 'Diseases are born of the association with pain'. That pain is of three types: spiritual (adhyatmika), physical (adhibhautika), and divine (adhidaivika). This pain results in seven types of diseases: Diseases caused by inherent strength (adhibalapravritta), by birth (janmabalapravritta), by doshas (doshabalapravritta), by impact (sanghatabalapravritta), by time (kalabalapravritta), by divine influence (daivabalapravritta), and by natural disposition (swabhavabalapravritta)." This shloka explains the classification of diseases based on their causative factors and highlights the three types of pain that contribute to the manifestation of diseases. तत्र, आदिबलप्रवृत्ता ये शुक्रशोणितदोषान्वयाः कुष्ठार्शःप्रभृतयः; तेऽपि द्विविधाः- मातृजाः, पितृजाश्च | जन्मबलप्रवृत्ता ये मातुरपचारात् पङ्गुजात्यन्धबधिरमूकमिन्मिनवामनप्रभृतयो जायन्ते; तेऽपि द्विविधाः रसकृताः, दौहृदापचारकृताश्च | दोषबलप्रवृत्ता ये आतङ्कसमुत्पन्ना मिथ्याहाराचारकृताश्च; तेऽपि द्विविधाः आमाशयसमुत्थाः , पक्वाशयसमुत्थाश्च; पुनश्च द्विविधाः- शारीरा, मानसाश्च | त एते आध्यात्मिकाः ||५|| "Among these, diseases caused by inherent strength (adhibalapravritta) are due to defects in the semen and blood, such as leprosy and hemorrhoids; these are further classified into maternal and paternal. Diseases caused by birth (janmabalapravritta) arise from the misconduct of the mother during pregnancy, resulting in conditions like lameness, congenital blindness, deafness, muteness, dwarfism, and others; these are further classified into those caused by defective nutrition and those caused by improper desires during pregnancy. Diseases caused by doshas (doshabalapravritta) arise from physical and mental imbalances and improper diet and behavior; these are further classified into those originating in the stomach and those originating in the intestines; they are again classified into physical and mental. These are the spiritual (adhyatmika) diseases." This shloka provides a detailed classification of spiritual diseases based on their causative factors, emphasizing the importance of understanding their origin for proper diagnosis and treatment. सङ्घातबलप्रवृत्ता य आगन्तवो दुर्बलस्य बलवद्विग्रहात्; तेऽपि द्विविधाः- शस्त्रकृता, व्यालकृताश्च | एते आधिभौतिकाः ||६|| "Diseases caused by physical injury resulting from conflicts with stronger individuals are termed as traumatic; they are also classified into two types: those caused by weapons and those caused by animals. These are the physical (adhibhautika) diseases." This shloka explains the classification of physical diseases based on their causative factors, highlighting the distinction between those caused by physical trauma from weapons or animals. कालबलप्रवृत्ता ये शीतोष्णवातवर्षातपप्रभृतिनिमित्ताः; तेऽपि द्विविधाः- व्यापन्नर्तुकृताः, अव्यापन्नर्तुकृताश्च | दैवबलप्रवृता ये देवद्रोहादभिशप्तका अथर्वणकृता उपसर्गजाश्च; तेऽपि द्विविधाः- विद्युदशनिकृताः, पिशाचादिकृताश्च; पुनश्च द्विविधाः- संसर्गजा , आकस्मिकाश्च | स्वभावबलप्रवृत्ता ये क्षुत्पिपासाजरामृत्युनिद्राप्रभृतयः; तेऽपि द्विविधाः- कालजा, अकालजाश्च; तत्र परिरक्षणकृताः कालजाः, अपरिरक्षणकृता अकालजाः | एते आधिदैविकाः | अत्र सर्वव्याध्यवरोधः ||७|| "Diseases caused by climatic conditions like cold, heat, wind, rain, and sunlight are classified into those resulting from disturbed seasons and those not resulting from disturbed seasons. Diseases resulting from divine wrath, curses, and supernatural causes are classified into those caused by lightning, spirits, and other such influences; further classified into contagious and non-contagious. Diseases caused by natural factors like hunger, thirst, old age, death, and sleep are classified into those occurring in due time and those occurring prematurely due to neglect. These are the divine (adhidaivika) diseases. Here ends the classification of all diseases." This shloka explains the classification of divine diseases based on their causative factors and emphasizes the distinctions among various types of diseases caused by climatic, supernatural, and natural influences. सर्वेषां च व्याधीनां वातपित्तश्लेष्माण एव मूलं; तल्लिङ्गत्वाद्दृष्टफलत्वादागमाच्च | यथा हि कृत्स्नं विकारजातं विश्वरूपेणावस्थितं सत्त्वरजस्तमांसि न व्यतिरिच्यन्ते, एवमेव कृत्स्नं विकारजातं विश्वरूपेणावस्थितमव्यतिरिच्य वातपित्तश्लेष्माणो वर्तन्ते | दोषधातुमलसंसर्गादायतनविशेषान्निमित्ततश्चैषां विकल्पः | दोषदूषितेष्वत्यर्थं धातुषु सञ्ज्ञा- रसजोऽयं, शोणितजोऽयं, मांसजोऽयं, मेदोजोऽयं, अस्थिजोऽयं मज्जजोऽयं, शुक्रजोऽयं व्याधिरिति ||८|| "All diseases fundamentally arise from the imbalance of the three doshas (Vata, Pitta, and Kapha), as indicated by their signs, evident outcomes, and authoritative texts. Just as all changes occur within the framework of Sattva, Rajas, and Tamas without exceeding these qualities, likewise, all diseases manifest within the framework of Vata, Pitta, and Kapha without exceeding them. Variations in disease arise due to the specific association with doshas, tissues, and excreta, their locations, and causative factors. Diseases arising from vitiated doshas affecting the tissues are named accordingly: diseases originating from Rasa, Rakta, Mamsa, Meda, Asthi, Majja, and Shukra." This shloka explains that all diseases originate from imbalances in the three doshas (Vata, Pitta, and Kapha). It further elaborates on how these imbalances affect different tissues, leading to various diseases, each named according to the affected tissue. तत्र, अन्नाश्रद्धारोचकाविपाकाङ्गमर्दज्वरहृल्लासतृप्तिगौरवहृत्पाण्डुरोगमार्गोपरोधकार्श्यवैरस्याङ्गसादाकालजवलीपलितदर्शनप्रभृतयो रसदोषजा विकाराः; कुष्ठविसर्पपिडकामशकनीलिकातिलकालकन्यच्छव्यङ्गेन्द्रलुप्तप्लीहविद्रधिगुल्मवातशोणितार्शोऽर्बुदाङ्गमर्दासृग्दररक्तपित्तप्रभृतयो रक्तदोषजाः , गुदमुखमेढ्रपाकाश्च; अधिमांसार्बुदार्शोऽधिजिह्वोपजिह्वोपकुशगलशुण्डिकालजीमांससङ्घातौष्ठप्रकोपगलगण्डगण्डमालाप्रभृतयो मांसदोषजाः; ग्रन्थिवृद्धिगलगण्डार्बुदमेदोजौष्ठप्रकोपमधुमेहातिस्थौल्यातिस्वेदप्रभृतयो मेदोदोषजाः; अध्यस्थ्यधिदन्तास्थितोदशूलकुनखप्रभृतयोऽस्थिदोषजाः; तमोदर्शनमूर्च्छाभ्रमपर्वस्थूलमूलारुर्जन्मनेत्राभिष्यन्दप्रभृतयो मज्जदोषजाः; क्लैब्याप्रहर्षशुक्राश्मरीशुक्रमेहशुक्रदोषादयश्च तद्दोषाः; त्वग्दोषाः सङ्गोऽतिप्रवृत्तिरयथाप्रवृत्तिर्वा मलायतनदोषाः; इन्द्रियाणामप्रवृत्तिरयथाप्रवृत्तिर्वेन्द्रियायतनदोषाः; इत्येष समास उक्तः; विस्तरं निमित्तानि चैषां प्रतिरोगं वक्ष्यामः ||९|| "Among these, disorders arising from Rasa dosha include lack of appetite, anorexia, indigestion, body ache, fever, nausea, thirst, heaviness, cardiac anemia, obstruction in pathways, emaciation, and early signs of aging. Disorders arising from Rakta dosha include leprosy, erysipelas, pimples, moles, spots, itching, hyperpigmentation, splenomegaly, tumors, gout, hemorrhoids, growths, body ache, hematemesis, and hemorrhagic disorders, as well as infections in the anus and genitals. Disorders arising from Mamsa dosha include tumors, hemorrhoids, additional tongues, lumps under the tongue, gum diseases, enlarged flesh lumps, sores, lip inflammation, goiters, and scrofula. Disorders arising from Meda dosha include glandular enlargements, goiters, tumors, excessive weight gain, diabetes, excessive sweating, and other metabolic disorders. Disorders arising from Asthi dosha include bone diseases, dental issues, bone pain, and abnormalities in the nails. Disorders arising from Majja dosha include dark vision, fainting, dizziness, swelling in the joints, and eye disorders. Disorders arising from Shukra dosha include impotence, loss of libido, bladder stones, spermatorrhea, and spermatic disorders. Disorders arising from skin include excessive or abnormal discharge, while disorders arising from the excretory system include blockage or excess flow. Disorders of the sensory organs involve their non-functioning or abnormal functioning. This is a brief summary; the detailed causes and treatment of these diseases will be explained later." This shloka explains the various diseases originating from different tissues and bodily substances (doshas), providing a comprehensive overview of their symptoms and affected areas. भवति चात्र- कुपितानां हि दोषाणां शरीरे परिधावताम् | यत्र सङ्गः खवैगुण्याद्व्याधिस्तत्रोपजायते ||१०|| "It is observed that, when the aggravated doshas spread throughout the body, diseases occur wherever they find a weak spot." This shloka explains the mechanism by which diseases manifest in the body. It suggests that imbalances in the doshas lead to the development of diseases in areas where the body is weak or vulnerable. भूयोऽत्र जिज्ञास्यं, किं वातादीनां ज्वरादीनां च नित्यः संश्लेषः परिच्छेदो वा? इति; यदि नित्यः संश्लेषः स्यात्तर्हि नित्यातुराः सर्व एव प्राणिनः स्युः; अथाप्यन्यथा वातादीनां ज्वरादीनां च, ‘अन्यत्र वर्तमानानामन्यत्र लिङ्गं न भवति’ इति कृत्वा यदुच्यते वातादयो ज्वरादीनां मूलानीति तन्न | अत्रोच्यते- दोषान् प्रत्याख्याय ज्वरादयो न भवन्ति; अथ च न (नित्यः) सम्बन्धः; यथाहि विद्युद्वाताशनिवर्षाण्याकाशं प्रत्याख्याय न भवन्ति, सत्यप्याकाशे कदाचिन्न भवन्ति, अथ च निमित्ततस्तत एवोत्पत्तिरिति; तरङ्गबुद्बुदादयश्चोदकविशेषाः एव; वातादीनां ज्वरादीनां च नाप्येवं संश्लेषो न परिच्छेदः शाश्वतिकः, अथ च निमित्तत एवोत्पत्तिरिति ||११|| "Furthermore, there is a query: Is the combination of Vata and other doshas with fever and other diseases constant or occasional? If it were constant, all beings would always be diseased. Alternatively, considering that the symptoms of Vata and other doshas do not exist elsewhere, it cannot be said that Vata and other doshas are the roots of fevers and other diseases. It is explained that without the association of doshas, fevers, and other diseases do not occur; neither is there a constant relationship. Just as lightning, wind, and rain do not occur without the sky, but do not always occur in the sky, their occurrence is occasional due to specific causes. Similarly, the waves and bubbles are specific to water; the combination of Vata and other doshas with fevers and other diseases is not constant or definite, but occurs due to specific causes." This shloka discusses the relationship between doshas and diseases, explaining that the combination of doshas with diseases is not constant but occurs due to specific causes, much like natural phenomena occur under certain conditions. भवति चात्र- विकारपरिमाणं च सङ्ख्या चैषां पृथक् पृथक् | विस्तरेणोत्तरे तन्त्रे सर्वाबाधाश्च वक्ष्यते ||१२|| "Thus, the quantity and classification of diseases are diverse and will be elaborated on in detail in the subsequent sections of the text." This shloka indicates that the detailed explanation of the various diseases, their classifications, and quantities will be provided in the later parts of the text, emphasizing the comprehensive nature of the treatise. इति सुश्रुतसंहितायां सूत्रस्थाने व्याधिसमुद्देशीयो नाम चतुर्विंशोऽध्यायः ||२४|| "Thus ends the twenty-fourth chapter named 'Vyadhi Samuddeshiya' (Overview of Diseases) in the Sutra Sthana of the Sushruta Samhita." This shloka marks the conclusion of the twenty-fourth chapter of the Sushruta Samhita, summarizing the comprehensive overview of various diseases and their classifications. Previous Next

Discover ancient technique of ear piercing (Karnavedha) and bandaging. Learn about Daivakrita Chhidra, proper site selection, procedure, complications prevention, and cultural significance in Ayurveda. कर्णव्यधबन्धविध्यध्यायः अथातः कर्णव्यधबन्धविधिमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on the method of ear piercing and its treatment." "Thus said the venerable Dhanvantari." This introduction sets the stage for discussing the method of ear piercing and its related treatments, following the teachings of the revered Dhanvantari. It establishes the authority of the text and prepares the reader for the detailed instructions that will follow. रक्षाभूषणनिमित्तं बालस्य कर्णौ विध्येते | तौ षष्ठे मासि सप्तमे वा शुक्लपक्षे प्रशस्तेषु तिथिकरणमुहूर्तनक्षत्रेषु कृतमङ्गलस्वस्तिवाचनं धात्र्यङ्के कुमारधराङ्के वा कुमारमुपवेश्य बालक्रीडनकैः प्रलोभ्याभिसान्त्वयन् भिषग्वामहस्तेनाकृष्य कर्णं दैवकृते छिद्र आदित्यकरावभासिते शनैः शनैर्दक्षिणहस्तेनर्जु विध्येत्, प्रतनुकं सूच्या, बहलमारया, पूर्वं दक्षिणं कुमारस्य, वामं कुमार्याः; ततः पिचुवर्तिं प्रवेशयेत् ||३|| "For the purpose of protection and adornment, a child's ears should be pierced in the sixth or seventh month during the auspicious period of Shukla Paksha (waxing moon phase), on auspicious days, tithis, karanas, muhurats, and nakshatras. After performing the rituals of auspicious and welfare recitations, the child should be seated on the lap of the nurse or on the lap of the child-holder, and gently distracted with toys and comforts by the physician. The physician should gently pull the ear with the left hand and pierce it with a needle or a sharp instrument, initially on the right ear for boys and the left ear for girls, ensuring a fine needle for thin ears and a thicker one for thicker ears. After piercing, insert a medicinal wick." This shloka details the procedure for piercing a child's ears for protection and adornment, specifying the ideal age and timing, the ritualistic preparations, and the method of piercing. It emphasizes the importance of performing the procedure during auspicious times, using proper techniques, and providing comfort to the child during the process. शोणितबहुत्वेन वेदनया चान्यदेशविद्धमिति जानीयात्, निरुपद्रवतया तद्देशविद्धमिति ||४|| "Excessive bleeding and pain indicate that the piercing was done in the wrong spot, whereas lack of complications signifies it was done correctly." This shloka explains how to determine if the ear piercing has been done correctly. If there is excessive bleeding and pain, it indicates that the piercing was done incorrectly. On the other hand, if there are no complications, it signifies that the piercing was performed correctly. तत्राज्ञेन यदृच्छया विद्धासु सिरासु कालिकामर्मरिकालोहितिकासूपद्रवा भवन्ति | तत्र, कालिकायां ज्वरो दाहः श्वयथुर्वेदना च भवति; मर्मरिकायां वेदना ज्वरो ग्रन्थयश्च; लोहितिकायां मन्यास्तम्भापतानकशिरोग्रहकर्णशूलानि भवन्ति | तेषु यथास्वं प्रतिकुर्वीत ||५|| "If an unskilled person accidentally pierces veins, it can lead to complications like fever, burning sensation, swelling, and pain. Specifically, piercing the Kalika vein causes fever, burning, swelling, and pain. Piercing the Marmarika vein causes pain, fever, and swelling. Piercing the Lohitika vein results in neck stiffness, convulsions, headache, and ear pain. Appropriate measures should be taken for each complication." This shloka explains the complications that may arise if an unskilled person accidentally pierces veins during ear piercing. It describes the conditions Kalika, Marmarika, and Lohitika, along with their symptoms, such as fever, burning sensation, swelling, pain, stiffness, spasms, headache, and ear pain. It emphasizes the importance of applying appropriate treatments for each condition to manage these complications effectively. क्लिष्टजिह्माप्रशस्तसूचीव्यधाद्गाढतरवर्तित्वाद्दोषसमुदायादप्रशस्तव्यधाद्वा यत्र संरम्भो वेदना वा भवति तत्र वर्तिमुपहृत्याशु मधुकैरण्डमूलमञ्जिष्ठायवतिलकल्कैर्मधुघृतप्रगाढैरालेपयेत्तावद्यावत् सुरूढ इति; सुरूढं चैनं पुनर्विध्येत्; विधानं तु पूर्वोक्तमेव ||६|| "If there is inflammation or pain due to improper needle piercing, deep wick placement, accumulation of doshas, or improper piercing, apply a paste of Madhuka, castor root, Manjistha, barley, and sesame seeds mixed with honey and ghee until healed. Once healed, pierce again as per the previously mentioned method." This shloka provides a remedy for inflammation or pain resulting from improper ear piercing. It recommends applying a paste made from Madhuka, castor root, Manjistha, barley, and sesame seeds mixed with honey and ghee. This treatment should be continued until the ear is healed. Once healed, the ear should be pierced again following the correct method. तत्र सम्यग्विद्धमामतैलेन परिषेचयेत्, त्र्यहात्त्र्यहाच्च वर्तिं स्थूलतरां दद्यात्, परिषेकं च तमेव ||७|| "In case of a proper piercing, irrigate the area with unripe sesame oil. Every three days, replace the dressing with a thicker one and continue the irrigation with the same oil." This shloka advises the use of unripe sesame oil for irrigation of a properly pierced ear. It suggests replacing the dressing every three days with a thicker one and continuing the irrigation to promote healing. अथ व्यपगतदोषोपद्रवे कर्णे वर्धनार्थं लघु वर्धनकं कुर्यात् ||८|| "When the ear is free from complications and healed, a small increment in the size of the opening should be made." This shloka suggests that once the ear piercing is free from complications and has healed, a small increment in the size of the opening should be done to aid in the expansion and growth of the piercing. एवं विवर्धितः कर्णश्छिद्यते तु द्विधा नृणाम् | दोषतो वाऽभिघाताद्वा सन्धानं तस्य मे शृणु ||९|| "Thus, the enlarged ear may split in two, either due to doshas (bodily imbalances) or trauma. Listen to me on how to treat it." This shloka explains that an enlarged ear piercing may split due to bodily imbalances (doshas) or physical trauma. It then introduces the instructions on how to treat such a condition. तत्र समासेन पञ्चदशकर्णबन्धाकृतयः | तद्यथा- नेमिसन्धानक उत्पलभेद्यको वल्लूरक आसङ्गिमो गण्डकर्ण आहार्यो निर्वेधिमो व्यायोजिमः कपाटसन्धिकोऽर्धकपाटसन्धिकः सङ्क्षिप्तो हीनकर्णो वल्लीकर्णो यष्टिकर्णः काकौष्ठक इति | तेषु, पृथुलायतसमोभयपालिर्नेमिसन्धानकः, वृत्तायतसमोभयपालिरुत्पलभेद्यकः; ह्रस्ववृत्तसमोभयपालिर्वल्लूरकः; अभ्यन्तरदीर्घैकपालिरासङ्गिमः; बाह्यदीर्घैकपालिर्गण्डकर्णः; अपालिरुभयतोऽप्याहार्यः; पीठोपमपालिरुभयतः क्षीणपुत्रिकाश्रितो निर्वेधिमः, स्थूलाणुसमविषमपालिर्व्यायोजिमः; अभ्यन्तरदीर्घैकपालिरितराल्पपालिः कपाटसन्धिकः; बाह्यदीर्घैकपालिरितराल्पपालिरर्धकपाटसन्धिकः | तत्र दशैते कर्णबन्धविकल्पाः साध्याः ; तेषां स्वनामभिरेवाकृतयः प्रायेण व्याख्याताः सङ्क्षिप्तादयः पञ्चासाध्याः | तत्र शुष्कशष्कुलिरुत्सन्नपालिरितराल्पपालिः सङ्क्षिप्तः ; अनधिष्ठानपालिः पर्यन्तयोः क्षीणमांसो हीनकर्णः; तनुविषमाल्पपालिर्वल्लीकर्णः; ग्रथितमांसस्तब्धसिराततसूक्ष्मपालिर्यष्टिकर्णः; निर्मांससङ्क्षिप्ताग्राल्पशोणितपालिः काकौष्ठक इति | बद्धेष्वपि तु शोफदाहरागपाकपिडकास्रावयुक्ता न सिद्धिमुपयान्ति ||१०|| "There are fifteen types of ear repairs: Nemisandhanaka, Utpalabhedyaka, Vallūraka, Asangima, Gandakarna, Aharja, Nirvedhima, Vyayojima, Kapaṭasandhika, Ardhakapaṭasandhika, Sankshipta, Heenakarna, Vallīkarna, Yashtikarna, and Kakoushṭaka. Among these: Nemisandhanaka: Broad and long with both sides equal. Utpalabhedyaka: Circular and long with both sides equal. Vallūraka: Short and round with both sides equal. Asangima: One side longer internally. Gandakarna: One side longer externally. Aharja: No sides, open from both ends. Nirvedhima: Similar to a platform, narrow on both sides, with a weakened middle. Vyayojima: Both sides thick, large, and uneven. Kapaṭasandhika: One side longer internally and the other side thin. Ardhakapaṭasandhika: One side longer externally and the other side thin. These ten types of ear repairs are achievable. Their names are mostly self-explanatory in shape and form. The last five types (Sankshipta, Heenakarna, Vallīkarna, Yashtikarna, Kakoushṭaka) are generally not achievable: Sankshipta: Resembling a dry shell, narrow on both sides. Heenakarna: Lack of earlobe support, thin muscle at the ends. Vallīkarna: Thin, uneven, and narrow. Yashtikarna: Knotted muscles, stiff veins, wide and thin. Kakoushṭaka: Lack of flesh, narrow tips, and little blood flow. Even if repaired, ears exhibiting symptoms of swelling, burning, redness, suppuration, and discharge do not achieve full success." This shloka outlines various types of ear repairs, describing fifteen different techniques for repairing split ears. It categorizes these methods, explaining which ones are generally achievable and which ones are not. The shloka also highlights the potential symptoms that can occur even after repair, indicating incomplete healing. भवन्ति चात्र- यस्य पालिद्वयमपि कर्णस्य न भवेदिह | कर्णपीठं समे मध्ये तस्य विद्ध्वा विवर्धयेत् ||११|| "In this case: If both flanges of the ear are not present, The ear base should be pierced exactly in the middle and gradually enlarged." This shloka provides guidance on how to handle cases where both sides of the earlobe are missing. It suggests that the central part of the ear base should be pierced evenly, and then gradually expanded to achieve the desired result. बाह्यायामिह दीर्घायां सन्धिराभ्यन्तरो भवेत् | आभ्यन्तरायां दीर्घायां बाह्यसन्घिरुदाहृतः ||१२|| "When the outer side is long, the inner side is joined. When the inner side is long, the outer side is joined." This shloka explains the technique of joining the ear when either the outer or inner side is long. It suggests that if the outer side is long, the inner side should be joined, and if the inner side is long, the outer side should be joined. This ensures a balanced and proper repair of the ear. एकैव तु भवेत् पालिः स्थूला पृथ्वी स्थिरा च या | तां द्विधा पाटयित्वा तु छित्त्वा चोपरि सन्धयेत् ||१३|| "If there is a single thick, broad, and stable lobe, it should be split into two and sutured on the top." This shloka provides a method for handling a single thick and stable earlobe. It suggests splitting the lobe into two and suturing the ends to create a proper ear repair. गण्डादुत्पाट्य मांसेन सानुबन्धेन जीवता | कर्णपालीमपालेस्तु कुर्यान्निर्लिख्य शास्त्रवित् ||१४|| "By extracting flesh with a live connection from the cheek, an expert surgeon should create an earlobe for those without one, after trimming and preparing the area." This shloka describes a surgical technique where an expert surgeon creates an earlobe for someone who lacks one. The procedure involves extracting a piece of flesh with a live connection from the cheek and using it to form the earlobe, after trimming and preparing the area. अतोऽन्यतमं बन्धं चिकीर्षुरग्रोपहरणीयोक्तोपसम्भृतसम्भारं विशेषतश्चात्रोपहरेत् सुरामण्डं क्षीरमुदकं धान्याम्लं कपालचूर्णं चेति | ततोऽङ्गनां पुरुषं वा ग्रथितकेशान्तं लघु भुक्तवन्तमाप्तैः सुपरिगृहीतं च कृत्वा, बन्धमुपधार्य, छेद्यभेद्यलेख्यव्यधनैरुपपन्नैरुपपाद्य, कर्णशोणितमवेक्ष्य दुष्टमदुष्टं वेति; तत्र वातदुष्टे धान्याम्लोष्णोदकाभ्यां पित्तदुष्टे शीतोदकपयोभ्यां श्लेष्मदुष्टे सुरामण्डोष्णोदकाभ्यां प्रक्षाल्य कर्णौ, पुनरवलिख्यानुन्नतमहीनमविषमं च कर्णसन्धिं सन्निवेश्य, स्थितरक्तं सन्दध्यात् | ततो मधुघृतेनाभ्यज्य पिचुप्रोतयोरन्यतरेणावगुण्ठ्य सूत्रेणानवगाढमनतिशिथिलं च बद्ध्वा कपालचूर्णेनावकीर्याचारिकमुपदिशेत्, द्विव्रणीयोक्तेन च विधानेनोपचरेत् ||१५|| "For performing any of these repairs, one should gather the necessary materials as described, especially including Suramanda, milk, water, fermented rice water, and powdered brick. Then, after preparing a person with well-tied hair, lightly fed and well-supported by helpers, consider the specific type of repair to be performed. Based on the bleeding observed from the ear, determine if it is due to an imbalance of Vata, Pitta, or Kapha doshas. For Vata imbalance, wash the ear with fermented rice water and warm water. For Pitta imbalance, use cold water and milk. For Kapha imbalance, use Suramanda and warm water. Then, after cleaning and leveling the ear edges to be joined, suture it appropriately where the blood has clotted. After suturing, apply honey and ghee, cover with a medicinal wick, and bind with a thread that is neither too tight nor too loose. Sprinkle with powdered brick and provide appropriate post-operative care, following the protocol for treating wounds as previously mentioned." This shloka details the procedure for repairing a split ear, including the materials needed and the steps for preparation, cleaning, suturing, and post-operative care. It emphasizes the importance of considering the specific type of dosha imbalance when cleaning the wound and provides instructions for proper suturing and care to ensure effective healing. भवति चात्र- विघट्टनं दिवास्वप्नं व्यायाममतिभोजनम् | व्यवायमग्निसन्तापं वाक्श्रमं च विवर्जयेत् ||१६|| "Here, one should avoid friction, daytime sleep, excessive exercise, overeating, sexual activity, exposure to heat, and excessive talking." This shloka advises avoiding certain activities during the healing process, such as friction, daytime sleep, excessive exercise, overeating, sexual activity, exposure to heat, and excessive talking, to ensure proper recovery and prevent complications. न चाशुद्धरक्तमतिप्रवृत्तरक्तं क्षीणरक्तं वा सन्दध्यात् | स हि वातदुष्टे रक्ते रूढोऽपि परिपुटनवान्, पित्तदुष्टे दाहपाकरागवेदनावान्, श्लेष्मदुष्टे स्तब्धः कण्डूमान्, अतिप्रवृत्तरक्ते श्यावशोफवान्, क्षीणोऽल्पमांसो न वृद्धिमुपैति ||१७|| "Do not suture impure blood, excessively flowing blood, or deficient blood. In Vata vitiated blood, even when healed, it causes fissures; in Pitta vitiated blood, it causes burning, suppuration, redness, and pain; in Kapha vitiated blood, it causes stiffness and itching; in excessive blood, it causes dark swelling; and in deficient blood, it remains thin and does not grow properly." This shloka advises against suturing when the blood is impure, flowing excessively, or deficient. It describes the complications that may arise depending on the vitiation of the doshas. This emphasizes the importance of ensuring the proper condition of blood before suturing for effective healing. (आमतैलेन त्रिरात्रं परिषेचयेत्, त्रिरात्राच्च पिचुं परिवर्तयेत्) | स यदा सुरूढो निरुपद्रवः सवर्णो भवति तदैनं शनैः शनैरभिवर्धयेत् | अतोऽन्यथा संरम्भदाहपाकरागवेदनावान्, पुनश्छिद्यते वा ||१८|| अथास्याप्रदुष्टस्याभिवर्धनार्थमभ्यङ्गः | तद्यथा- गोधाप्रतुदविष्किरानूपौदकवसामज्जानौ पयः सर्पिस्तैलं गौरसर्षपजं च यथालाभं सम्भृत्यार्कालर्कबलातिबलानन्तापामार्गाश्वगन्धाविदारिगन्धाक्षीरशुक्लाजलशूकमधुरवर्गपयस्याप्रतिवापं तैलं वा पाचयित्वा स्वनुगुप्तं निदध्यात् ||१९|| "One should irrigate the area with unripe sesame oil for three nights and then replace the soaked cloth every three nights. When it becomes completely healed, free of complications, and normal in color, one should gradually increase the treatment. Otherwise, it may lead to severe burning sensation, pain, inflammation, redness, and the wound may reopen. To aid the healing of an uninfected wound: One should prepare a mixture of the fat of monitor lizard, antelope, fish, aquatic animal, ghee, oil, and the juice of cow’s urine, mustard oil, as available. Boil the ingredients with the decoction of Arka, solar plant, Bala, Atibala, Ananta, Apamarga, Ashwagandha, Vidarikand, Ksheerashukla, water lilies, and the sweet group of milk, and apply the concoction in a secluded place." This passage provides detailed instructions for treating wounds. The first part suggests using unripe sesame oil for irrigation and mentions the importance of monitoring the healing process. Once the wound is fully healed and free of any complications, the treatment can be gradually increased. However, if the wound shows signs of infection or complications, it may need to be reopened and treated again. The second part lists various natural substances that can be used to aid the healing of an uninfected wound. These ingredients include fats from animals, ghee, oils, and various herbal decoctions. The mixture should be prepared and applied in a secluded place to ensure proper healing. स्वेदितोन्मर्दितं कर्णं स्नेहेनैतेन योजयेत् | अथानुपद्रवः सम्यग्बलवांश्च विवर्धते ||२०|| "One should treat the ear with this oil after it has been properly steamed and massaged. Thereafter, it will grow well and remain free from complications." This passage describes the procedure for treating the ear after piercing. It emphasizes the importance of using oil after the ear has been properly steamed and massaged. Following these steps ensures that the ear will heal properly, grow well, and remain free from complications. यवाश्वगन्धायष्ट्याह्वैस्तिलैश्चोद्वर्तनं हितम् |२१| "Rubbing with barley flour, ashwagandha, licorice, and sesame is beneficial." This passage recommends a mixture of barley flour, ashwagandha, licorice, and sesame for rubbing or massaging the affected area. These ingredients are known for their healing properties and can help in soothing and treating the area effectively. शतावर्यश्वगन्धाभ्यां पयस्यैरण्डजीवनैः ||२१|| तैलं विपक्वं सक्षीरमभ्यङ्गात् पालिवर्धनम् |२२| "Oil cooked with milk, shatavari, ashwagandha, eranda (castor), and jeevana herbs is beneficial for massage and enhances the growth." This passage explains the preparation of a medicinal oil using ingredients like shatavari, ashwagandha, castor, and jeevana herbs, all cooked with milk. The oil is then used for massage, which helps in promoting growth and overall well-being. ये तु कर्णा न वर्धन्ते स्वेदस्नेहोपपादिताः ||२२|| तेषामपाङ्गदेशे तु कुर्यात् प्रच्छानमेव तु | बाह्यच्छेदं न कुर्वीत व्यापदः स्युस्ततोध्रुवाः ||२३|| "If the ears do not grow even after applying sweat and oils, then make an incision on the inside near the edge. Do not make an external incision, as it will surely cause complications." This shloka advises that if the ears do not expand despite the application of sweat and oils, an internal incision should be made near the edge. External incisions are discouraged as they can lead to complications. बद्धमात्रं तु यः कर्णं सहसैवाभिवर्धयेत् | आमकोशी समाध्मातः क्षिप्रमेव विमुच्यते ||२४|| "If one tries to enlarge the ear piercing immediately after binding, it will cause inflammation and swelling, resulting in a quick failure." This shloka warns that attempting to enlarge an ear piercing immediately after binding can lead to inflammation and swelling, causing the procedure to fail quickly. जातरोमा सुवर्त्मा च श्लिष्टसन्धिः समः स्थिरः | सुरूढोऽवेदनो यश्च तं कर्णं वर्धयेच्छनैः ||२५|| "One should gradually expand the ear that has developed hair, has a well-defined opening, is properly joined, even, stable, completely healed, and free from pain." This shloka advises that an ear piercing should only be expanded gradually if the ear has developed hair, has a well-defined and properly joined opening, is even, stable, completely healed, and free from pain. अमिताः कर्णबन्धास्तु विज्ञेयाः कुशलैरिह | यो यथा सुविशिष्टः स्यात्तं तथा विनियोजयेत् | (कर्णपाल्यामयान्नॄणां पुनर्वक्ष्यामि सुश्रुत! | कर्णपाल्यां प्रकुपिता वातपित्तकफास्त्रयः(१) ||२६|| द्विधा वाऽप्यथ संसृष्टाः कुर्वन्ति विविधा रुजः | विस्फोटः स्तब्धता शोफः पाल्यां दोषे तु वातिके(२) ||२६|| दाहविस्फोटजननं शोफः पाकश्च पैत्तिके | कण्डूः सश्वयथुः स्तम्भो गुरुत्वं च कफात्मके(३) ||२६|| यथादोषं च संशोध्य कुर्यात्तेषां चिकित्सितम् | स्वेदाभ्यङ्गपरीषेकैः प्रलेपासृग्विमोक्षणैः(४) ||२६|| मृद्वीं क्रियां बृंहणीयैर्यथास्वं भोजनैस्तथा | य एवं वेत्ति दोषाणां चिकित्सां कर्तुमर्हति(५) ||२६|| अत ऊर्ध्वं नामलिङ्गैर्वक्ष्ये पाल्यामुपद्रवान् | उत्पाटकश्चोत्पुटकः श्यावः कण्डूयुतो भृशम्(६) ||२६|| अवमन्थः सकण्डूको ग्रन्थिको जम्बुलस्तथा | स्रावी च दाहवांश्चैव शृण्वेषां क्रमशः क्रियाम्(७) ||२६|| अपामार्गः सर्जरसः पाटलालकुचत्वचौ | उत्पाटके प्रलेपः स्यात्तैलमेभिश्च पाचयेत्(८) ||२६|| शम्पाकशिग्रुपूतीकान् गोधामेदोऽथ तद्वसाम् | वाराहं गव्यमैणेयं पित्तं सर्पिश्च संसृजेत्(९) ||२६|| लेपमुत्पुटके दद्यात्तैलमेभिश्च साधितम् | गौरीं सुगन्धां सश्यामामनन्तां तण्डुलीयकम्(१०) ||२६|| श्यावे प्रलेपनं दद्यात्तैलमेभिश्च साधितम् | पाठां रसाञ्जनं क्षौद्रं तथा स्यादुष्णकाञ्जिकम्(११) ||२६|| दद्याल्लेपं सकण्डूके तैलमेभिश्च साधितम् | व्रणीभूतस्य देयं स्यादिदं तैलं विजानता(१२) ||२६|| मधुकक्षीरकाकोलीजीवकाद्यैर्विपाचितम् | गोधावराहसर्पाणां वसाः स्युः कृतबृंहणे(१३) ||२६|| प्रलेपनमिदं दद्यादवसिच्यावमन्थके | प्रपौण्डरीकं मधुकं समङ्गां धवमेव च(१४) ||२६|| तैलमेभिश्च सम्पक्वं शृणु कण्डूमतः क्रियाम् | सहदेवा विश्वदेवा अजाक्षीरं ससैन्धवम् | एतैरालेपनं दद्यात्तैलमेभिश्च साधितम्(१५) ||२६|| ग्रन्थिके गुटिकां पूर्वं स्रावयेदवपाट्य तु | ततः सैन्धवचूर्णं तु घृष्ट्वा लेपं प्रदापयेत्(१६) ||२६|| लिखित्वा तत्स्रुतं घृष्ट्वा चूर्णैर्लोध्रस्य जम्बुले | क्षीरेण प्रतिसार्यैनं शुद्धं संरोपयेत्ततः(१७) ||२६|| मधुपर्णी मधूकं च मधुकं मधुना सह | लेपः स्राविणि दातव्यस्तैलमेभिश्च साधितम्(१८) ||२६|| पञ्चवल्कैः समधुकैः पिष्टैस्तैश्च घृतान्वितैः | जीवकाद्यैः ससर्पिष्कैर्दह्यमानं प्रलेपयेत्)(१९) ||२६|| "There are various methods of ear repair, to be identified by skilled practitioners. Each type should be applied according to its specific characteristics." This shloka highlights the importance of skilled practitioners identifying the different methods of ear repair and applying each one according to its specific characteristics. "Sushruta, I will now explain the diseases of the earlobe. Aggravated Vata, Pitta, and Kapha (the three doshas) cause various pains in the earlobe. Vata causes eruptions, stiffness, and swelling in the earlobe. Pitta causes burning sensation, eruptions, and swelling. Kapha causes itching, swelling, and heaviness. Treatment should be according to the dosha: Sweating, oil massage, pouring of medicated liquids, paste application, and bloodletting. Gentle, nourishing actions and appropriate diet. One who understands the treatment of these doshas can properly treat these conditions." This passage explains the diseases affecting the earlobe due to the aggravation of the three doshas (Vata, Pitta, and Kapha). Each dosha causes specific symptoms, and treatments should be tailored accordingly using various methods like sweating, massage, paste applications, and dietary adjustments. "Next, I will explain the secondary conditions of the earlobe: Utpataka (ripping), Utputaka (protrusions), Shyava (discoloration), intense itching, Avamantha (abrasions), with itching, Granthika (nodules), and Jambula (dark spots). Exudation and burning sensations are also included. Listen to their respective treatments." This passage introduces secondary conditions affecting the earlobe such as ripping, protrusions, discoloration, and itching. It mentions other issues like abrasions, nodules, dark spots, exudation, and burning, and sets the stage for their treatments. "For Utpataka, apply a paste of Apamarga (Achyranthes aspera), Sarjarasa (Shorea robusta resin), and the bark of Patal and Lakucha trees. Boil these with oil for the treatment. For Utputaka, use a paste of Shampaka (Michelia champaca), Shigru (Moringa oleifera), and the fat of monitor lizard. Combine the fat of boar, cow, and deer, along with their bile and ghee." This passage describes specific herbal treatments for conditions like Utpataka and Utputaka using various plant and animal substances prepared in specific ways. विश्लेषितायास्त्वथ नासिकाया वक्ष्यामि सन्धानविधिं यथावत् | नासाप्रमाणं पृथिवीरुहाणां पत्रं गृहीत्वा त्ववलम्बि तस्य ||२७|| तेन प्रमाणेन हि गण्डपार्श्वादुत्कृत्य बद्धं त्वथ नासिकाग्रम् | विलिख्य चाशु प्रतिसन्दधीत तत् साधुबन्धैर्भिषगप्रमत्तः ||२८|| सुसंहितं सम्यगतो यथावन्नाडीद्वयेनाभिसमीक्ष्य बद्ध्वा | प्रोन्नम्य चैनामवचूर्णयेत्तु पतङ्गयष्टीमधुकाञ्जनैश्च ||२९|| सञ्छाद्य सम्यक् पिचुना सितेन तैलेन सिञ्चेदसकृत्तिलानाम् | घृतं च पाय्यः स नरः सुजीर्णे स्निग्धो विरेच्यः स यथोपदेशम् ||३०|| रूढं च सन्धानमुपागतं स्यात्तदर्धशेषं तु पुनर्निकृन्तेत् | हीनां पुनर्वर्धयितुं यतेत समां च कुर्यादतिवृद्धमांसाम् ||३१|| "Now, I will explain the proper method for repairing a split nose: Take a leaf that matches the size of the nose. Using this measurement, cut a piece from the cheek and attach it to the nose tip. Carefully stitch it with proper techniques, ensuring both nostrils are open and properly aligned. Apply powdered Patanga, Yashti, Madhuka, and Anjana to the stitched area, and cover it with a sterile cloth. Regularly apply sesame oil to the area, and advise the patient to consume ghee. Once it is well healed, if necessary, trim excess tissue and make the nose proportionate." This passage describes the procedure for repairing a split nose. It involves measuring the nose, cutting a piece from the cheek to match, carefully stitching it, applying medicinal powders, covering with a sterile cloth, and using sesame oil and ghee for healing. If needed, excess tissue is trimmed to ensure the nose is proportionate. नाडीयोगं विनौष्ठस्य नासासन्धानवद्विधिम् | य एवमेव जानीयात् स राज्ञः कर्तुमर्हति ||३२|| "The method for treating a split lip should be done in the same way as the nose repair. One who knows this can serve the king." This shloka advises that the method for treating a split lip is similar to the nose repair technique. Mastery of this method qualifies one to serve the king. इति सुश्रुतसंहितायां सूत्रस्थाने कर्णव्यधबन्धविधिर्नाम षोडशोऽध्यायः ||१६|| "Thus ends the sixteenth chapter named 'Karnavyadhabandhavidhi' in the Sutra Sthana section of the Sushruta Samhita." This closing statement signifies the end of the sixteenth chapter, which is focused on the procedures and treatments related to ear piercing and repair in the Sushruta Samhita. Previous Next

Study classification of swellings (Shopha) as Ama (unripe) and Pakva (ripe). Learn six types of swellings, three stages of maturation, and seven-step treatment protocol for inflammatory conditions. आमपक्वैषणीयाध्यायः अथात आमपक्वैषणीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on the examination of uncooked and cooked (incomplete and complete digestion) food." "Thus said the venerable Dhanvantari." This introduction sets the stage for a discussion on how to examine and understand the stages of digestion, specifically focusing on incomplete and complete digestion, as instructed by Dhanvantari. शोफसमुत्थाना ग्रन्थिविद्रध्यलजीप्रभृतयः प्रायेण व्याधयोऽभिहिता अनेकाकृतयः, तैर्विलक्षणः पृथुर्ग्रथितः समो विषमो वा त्वङ्मांसस्थायी दोषसङ्घातः शरीरैकदेशोत्थितः शोफ इत्युच्यते ||३|| "Diseases such as granulomas, abscesses, and boils are often mentioned as varied in forms. Among them, Shotha (swelling) is described as a significant condition characterized by a mass of doshas (bodily humors) that is large, knotted, smooth, or uneven, situated in the skin and muscle tissues, and arising in a specific part of the body." This shloka explains that various diseases, including granulomas, abscesses, and boils, come in different forms. It highlights Shotha (swelling) as a significant condition involving a mass of doshas in the skin and muscle tissues, which can be large, knotted, smooth, or uneven, and appears in specific body parts. स षड्विधो वातपित्तकफशोणितसन्निपातागन्तुनिमित्तः | तस्य दोषरूपव्यञ्जनैर्लक्षणानि व्याख्यास्यामः | तत्र, वातशोफः कृष्णोऽरुणो वा परुषो मृदुरनवस्थितास्तोदादयश्चात्र वेदनाविशेषा भवन्ति; पित्तशोफः पीतो मृदुः सरक्तो वा शीघ्रानुसार्योषादयश्चात्र वेदनाविशेषा भवन्ति; श्लेष्मश्वयथुः पाण्डुः कठिनः स्निग्धः शीतो स्निग्धो मन्दानुसारी कण्ड्वादयश्चात्र वेदनाविशेषा भवन्ति; सर्ववर्णवेदनः सन्निपातश्वयथुः; पित्तवच्छोणितजोऽतिकृष्णश्च; पित्तरक्तलक्षण आगन्तुर्लोहितावभासश्च ||४|| "Swelling can be of six types: caused by Vata, Pitta, Kapha, blood, a combination of all three doshas, or external factors. We will describe the symptoms according to the nature of these doshas. Vata-induced swelling is blackish or reddish, rough, soft, unstable, with piercing pain. Pitta-induced swelling is yellow, soft, mixed with blood, spreading quickly, with burning pain. Kapha-induced swelling is pale, hard, smooth, cold, slowly spreading, with itching. Combination swelling shows all colors and pains; blood-induced swelling is very black. Symptoms of external swelling are similar to those of Pitta-induced swelling, with a reddish hue." This shloka explains that swelling can be caused by six different factors: Vata, Pitta, Kapha, blood, a combination of all three doshas, or external factors. Each type has distinct symptoms such as color, texture, and specific sensations, which help in identifying the cause and choosing the appropriate treatment. स यदा बाह्याभ्यन्तरैः क्रियाविशेषैर्न सम्भावितः प्रशमयितुं क्रियाविपर्ययाद्बहुत्वाद्वा दोषाणां तदा पाकाभिमुखो भवति | तस्यामस्य पच्यमानस्य पक्वस्य च लक्षणमुच्यमानमुपधारय- | तत्र, मन्दोष्मता त्वक्सवर्णता शीतशोफता स्थैर्यं मन्दवेदनताऽल्पशोफता चामलक्षणमुद्दिष्टं; सूचिभिरिव निस्तुद्यते, दश्यत इव पिपीलिकाभिः, ताभिश्च संसर्प्यत इव, छिद्यत इव शस्त्रेण, भिद्यत इव शक्तिभिः, ताड्यत इव दण्डेन, पीड्यत इव पाणिना, घट्यत इव चाङ्गुल्या, दह्यते पच्यत इव चाग्निक्षाराभ्याम्, ओषचोषपरीदाहाश्च भवन्ति, वृश्चिकविद्ध इव च स्थानासनशयनेषु न शान्तिमुपैति, आध्मातबस्तिरिवाततश्च शोफो भवति , त्वग्वैवर्ण्यं शोफाभिवृद्धिर्ज्वरदाहपिपासा भक्तारुचिश्च पच्यमानलिङ्गं; वेदनोपशान्तिः पाण्डुताऽल्पशोफता वलीप्रादुर्भावस्त्वक्परिपुटनं निम्नदर्शनमङ्गुल्याऽवपीडिते प्रत्युन्नमनं, बस्ताविवोदकसञ्चरणं पूयस्य प्रपीडयत्येकमन्तमन्ते चावपीडिते, मुहुर्मुहुस्तोदः कण्डूरुन्नतता व्याधेरुपद्रवशान्तिर्भक्ताभिकाङ्क्षा च पक्वलिङ्गम् | कफजेषु तु रोगेषु गम्भीरगतित्वादभिघातजेषु वा केषुचिदसमस्तं पक्वलक्षणं दृष्ट्वा पक्वमपक्वमिति मन्यमानो भिषङ्मोहमुपैति; तत्र हि त्वक्सवर्णता शीतशोफता स्थैर्यमल्परुजताऽश्मवच्च घनता, न मोहमुपेयादिति ||५|| "When swelling cannot be managed by internal and external treatments due to excessive doshas or incorrect treatments, it tends to suppurate. The signs of a swelling about to suppurate and already suppurated are as follows: Initial signs include mild heat, unchanged skin color, cold, stable, mild pain, and small swelling. Symptoms progress to pricking pain, sensation like ant bites, sharp cutting pain, burning as if by fire or alkali, redness, fever, and increased thirst. If the swelling is suppurated, it shows pallor, reduced size, wrinkling, softening, and sensation of fluid movement. Immediate pricking pain, itching, elevation, and exudation may occur. In Kapha conditions, the deep-seated symptoms can be confusing. Even if some signs of suppuration are absent, consider it suppurated if it has dense, stone-like hardness without discoloration, cold, stable, and less painful." This shloka explains the progression of swelling that cannot be managed by treatments, leading to suppuration. Early signs include mild heat, unchanged skin color, coldness, stability, mild pain, and small swelling. Symptoms may worsen to pricking pain, sensations like ant bites, sharp cutting pain, burning as if by fire or alkali, redness, fever, and increased thirst. If the swelling suppurates, signs include pallor, reduced size, wrinkling, softening, fluid movement sensation, immediate pricking pain, itching, elevation, and exudation. In Kapha conditions, deep-seated symptoms can be confusing, but the swelling should be treated as suppurated if it has dense, stone-like hardness, no discoloration, cold, stability, and less pain. भवन्ति चात्र- आमं विपच्यमानं च सम्यक् पक्वं च यो भिषक् | जानीयात् स भवेद्वैद्यः शेषास्तस्करवृत्तयः ||६|| "He who knows how to distinguish between uncooked (Ama), being-cooked (Vipachyamana), and well-cooked (Samyak Pakva) stages of swelling is a true physician; the rest have the nature of thieves." This shloka emphasizes the importance of a physician’s ability to differentiate between the various stages of swelling: uncooked (Ama), being-cooked (Vipachyamana), and well-cooked (Samyak Pakva). It suggests that only those who can accurately identify these stages are true physicians, while others are akin to thieves in their practice. वातादृते नास्ति रुजा न पाकः पित्तादृते नास्ति कफाच्च पूयः | तस्मात् समस्तान् परिपाककाले पचन्ति शोफांस्त्रय एव दोषाः ||७|| कालान्तरेणाभ्युदितं तु पित्तं कृत्वा वशे वातकफौ प्रसह्य | पचत्यतः शोणितमेव पाको मतोऽपरेषां विदुषां द्वितीयः ||८|| "Without Vata, there is no pain; without Pitta, there is no suppuration; without Kapha, there is no pus. Therefore, during the process of suppuration, the three doshas are involved in causing swelling. Over time, Pitta takes control, subdues Vata and Kapha, and causes suppuration. According to some experts, the second type of suppuration involves blood." This shloka explains that pain, suppuration, and pus formation are governed by Vata, Pitta, and Kapha respectively. During suppuration, all three doshas contribute to the swelling. Over time, Pitta dominates and suppresses Vata and Kapha, leading to suppuration. Some scholars believe that the second type of suppuration involves blood. तत्र, आमच्छेदे मांससिरास्नायुसन्ध्यस्थिव्यापादनमतिमात्रं शोणितातिप्रवृत्तिर्वेदनाप्रादुर्भावोऽवदरणमनेकोपद्रवदर्शनं क्षतविद्रधिर्वा भवति | स यदा भयमोहाभ्यां पक्वमप्यपक्वमिति मन्यमानश्चिरमुपेक्षते व्याधिं वैद्यस्तदा गम्भीरानुगतो द्वारमलभमानः पूयः स्वमाश्रयमवदार्योत्सङ्गं महान्तमवकाशं कृत्वा नाडीं जनयित्वा कृच्छ्रसाध्यो भवत्यसाध्यो वेति ||९|| "If an uncooked (Ama) swelling is incised, it may result in severe damage to muscles, veins, ligaments, joints, or bones, excessive bleeding, sudden onset of pain, tearing, multiple complications, or ulceration. When a physician, out of fear or ignorance, delays treating a condition thinking it to be unripe (Ama) even when it is ripe (Pakva), the pus penetrates deeply, creating a large cavity and forming a sinus, making it very difficult or even impossible to treat." This shloka warns against incising an uncooked swelling as it can cause extensive damage and complications. It also highlights the danger of delaying treatment due to misjudgment, which can lead to deep infection and formation of a sinus, making it very difficult or impossible to treat. भवति चात्र- यश्छिनत्त्याममज्ञानाद्यश्च पक्वमुपेक्षते | श्वपचाविव मन्तव्यौ तावनिश्चितकारिणौ ||१०|| "One who incises an uncooked (Ama) swelling out of ignorance, and one who neglects a ripe (Pakva) swelling, should both be regarded as similar to outcasts for their uncertain actions." This shloka strongly criticizes those who incise an uncooked swelling out of ignorance and those who neglect a ripe swelling. Such actions are deemed highly irresponsible and are compared to the behavior of outcasts. अल्पो महान् वा क्रियया विना यः समुच्छ्रितः पाकमुपैति शोफः | विशालमूलो विषमं विदग्धः स कृच्छ्रतां यात्यवगाढदोषः ||१४|| "Whether small or large, a swelling that develops without proper treatment, with a broad base, uneven, and inflamed, becomes difficult to treat due to deeply rooted doshas." This shloka explains that a swelling, regardless of its size, which develops without proper treatment and exhibits a broad base, uneven surface, and inflammation, becomes very difficult to treat due to the deeply rooted doshas. आलेपविस्रावणाशोधनैस्तु सम्यक् प्रयुक्तैर्यदि नोपशाम्येत् | पच्येत शीघ्रं सममल्पमूलः स पिण्डितश्चोपरि चोन्नतः स्यात् ||१५|| "If a swelling does not subside despite proper applications of pastes, draining, and cleansing, it should be quickly incised. The incision should be even, with a small base, rounded, and elevated at the top." This shloka advises that if a swelling does not reduce with the use of pastes, draining, and cleansing, it should be quickly incised. The incision should be made evenly, with a small base, and should be rounded and elevated at the top for proper treatment. कक्षं समासाद्य यथैव वह्निर्वाय्वीरितः सन्दहति प्रसह्य | तथैव पूयोऽप्यविनिःसृतो हि मांसं सिराः स्नायु च खादतीह ||१६|| "Just as fire spread by wind rapidly burns down a forest, similarly, pus that is not released swiftly consumes flesh, veins, and ligaments." This shloka compares untreated pus to a wildfire. If pus is not drained promptly, it spreads rapidly and aggressively, destroying surrounding tissues, veins, and ligaments, similar to how wind-fanned fire quickly devastates a forest. आदौ विम्लापनं कुर्याद्द्वितीयमवसेचनम् | तृतीयमुपनाहं तु चतुर्थीं पाटनक्रियाम् ||१७|| पञ्चमं शोधनं कुर्यात् षष्ठं रोपणमिष्यते | एते क्रमा व्रणस्योक्ताः सप्तमं वैकृतापहम् ||१८|| "First, perform Vimlapana (mild fomentation), second, perform Avasechana (draining), third, apply Upanaha (poultice), fourth, perform Patana (incision). Fifth, perform Shodhana (cleansing), sixth, perform Ropana (healing). These are the sequential steps for treating a wound; the seventh step is Vaikritapaha (removal of deformities)." This shloka outlines the sequential steps for treating a wound: starting with mild fomentation, followed by draining, applying a poultice, making an incision, cleansing, healing, and finally removing any deformities to ensure complete recovery. इति सुश्रुतसंहितायां सूत्रस्थाने आमपक्वैषणीयो नाम सप्तदशोऽध्यायः ||१७|| "Thus ends the seventeenth chapter named 'Amapakvaishaniyo' in the Sutra Sthana section of the Sushruta Samhita." This closing statement signifies the end of the seventeenth chapter, which discusses the examination of uncooked and cooked (incomplete and complete digestion) conditions in the Sushruta Samhita. Previous Next

Master art of wound poulticing (Lepana) and bandaging (Bandhana). Learn about types of dressings, bandaging techniques for different body parts, materials used, and principles of wound management. व्रणालेपनबन्धविध्यध्यायः अथातो व्रणालेपनबन्धविधिमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on the method of wound application and bandaging." "Thus said the venerable Dhanvantari." This introduction sets the stage for discussing wound applications and bandaging techniques, as taught by Dhanvantari. आलेप आद्य उपक्रमः , एष सर्वशोफानां सामान्यः प्रधानतमश्च, तं च प्रतिरोगं वक्ष्यामः- ततो बन्धः प्रधानं, तेन शुद्धिर्व्रणरोपणमस्थिसन्धिस्थैर्यं च ||३|| "Now, we shall expound the chapter on the method of wound application and bandaging. Thus said the venerable Dhanvantari. Application (Alepana) is the first treatment; it is common and most important for all swellings. We will explain it according to each disease. Next, bandaging is important, as it aids in cleansing, healing wounds, and stabilizing bones and joints." This introduction sets the stage for discussing wound applications and bandaging techniques. It emphasizes the importance of Alepana (application) as the primary treatment for all swellings and details how bandaging aids in cleansing, healing, and stabilizing. तत्र प्रतिलोममालिम्पेत् | प्रतिलोमे हि सम्यगौषधमवतिष्ठतेऽनुप्रविशति रोमकूपान् स्वेदवाहिभिश्च सिरामुखैर्वीर्यं प्राप्नोति ||४|| "One should apply the medication against the direction of hair growth. When applied in this manner, the medicine adheres properly, penetrates the hair follicles, and through the sweat-carrying channels reaches the blood vessels to exert its effect." This shloka advises that medicinal applications should be done against the direction of hair growth. This technique ensures that the medicine adheres well, penetrates the hair follicles, and through the sweat-carrying channels, reaches the blood vessels to exert its therapeutic effect. न च शुष्यमाणमुपेक्षेत, अन्यत्र पीडयितव्यात् | शुष्को ह्यपार्थको रुक्करश्च ||५|| "One should not neglect it when it is drying, except to apply pressure. A dried application is ineffective and causes roughness." This shloka advises that a drying medicinal application should not be neglected, except when applying pressure to it. If allowed to dry out completely, the application becomes ineffective and can cause roughness to the skin. स त्रिविधः- प्रलेपः, प्रदेह, आलेपश्च | प्रलेपप्रदेहयोरन्तरं - तत्र प्रलेपः शीतस्तनुरविशोषी विशोषी वा; प्रदेहस्तूष्णः शीतो वा बहलोऽबहुरविशोषी च; मध्यमोऽत्रालेपः | तत्र, रक्तपित्तप्रसादकृदालेपः; प्रदेहो वातश्लेष्मप्रशमनः शोधनो रोपणः शोफवेदनापहश्च; तस्योपयोगः क्षताक्षतेषु; यस्तु क्षतेषूपयुज्यते स भूयः ‘कल्क’ इति सञ्ज्ञां लभते निरुद्धालेपनसञ्ज्ञः; तेनास्रावसन्निरोधो मृदुता पूतिमांसापकर्षणमनन्तर्दोषता व्रणशुद्धिश्च भवति ||६|| "There are three types of applications: Pralepa, Pradeha, and Alepa. The difference between Pralepa and Pradeha is as follows: Pralepa is cool, thin, and non-drying or drying. Pradeha is warm or cool, thick, and non-drying. Alepa is intermediate. Alepa is beneficial for blood and Pitta disorders. Pradeha pacifies Vata and Kapha, cleanses, heals wounds, and reduces swelling and pain. It is used for injuries. When applied to injuries, it is often called 'Kalka', which is a restrictive application. It helps stop bleeding, softens the wound, removes putrid flesh, and cleanses the wound from inside." This shloka categorizes medicinal applications into three types: Pralepa, Pradeha, and Alepa. It explains the differences between them, describing their properties and benefits for specific conditions. Alepa is effective for blood and Pitta disorders, Pradeha pacifies Vata and Kapha and aids in wound healing, and Alepa is intermediate in its effects. When applied to injuries, the preparation is often referred to as 'Kalka', which stops bleeding, softens the wound, removes putrid flesh, and cleanses the wound. अविदग्धेषु शोफेषु हितमालेपनं भवेत् | यथास्वं दोषशमनं दाहकण्डूरुजापहम् ||७|| त्वक्प्रसादनमेवाग्र्यं मांसरक्तप्रसादनम् | दाहप्रशमनं श्रेष्ठं रुजाकण्डूविनाशनम् ||८|| मर्मदेशेषु ये रोगा गुह्येष्वपि तथा नृणाम् | संशोधनाय तेषां हि कुर्यादालेपनं भिषक् ||९|| (षड्भागं पैत्तिके स्नेहं चतुर्भागं तु वातिके | अष्टभागं तु कफजे स्नेहमात्रां प्रदापयेत्) ||१०|| "For non-inflamed swellings, application (Alepana) is beneficial as it pacifies the doshas according to their nature and alleviates burning sensation, itching, and pain. It is excellent for enhancing skin complexion and the condition of muscles and blood, as well as relieving burning sensation, pain, and itching. In treating diseases in vital and hidden areas of the body, physicians should use applications for cleansing. For Pitta disorders, use one-sixth part of oil; for Vata disorders, use one-fourth part of oil; for Kapha disorders, use one-eighth part of oil." This shloka explains that Alepana (application) is effective for non-inflamed swellings, as it pacifies the doshas, alleviates burning, itching, and pain, and enhances the condition of the skin, muscles, and blood. It is also recommended for treating diseases in vital and hidden areas of the body. Specific proportions of oil should be used depending on the dosha involved: one-sixth part for Pitta, one-fourth part for Vata, and one-eighth part for Kapha disorders. तस्य प्रमाणं महिषार्द्रचर्मोत्सेधमुपदिशन्ति ||११|| "The standard measure for it is the thickness of fresh buffalo hide." This shloka specifies that the standard measure for the application or bandaging material is the thickness of fresh buffalo hide. न चालेपं रात्रौ प्रयुञ्जीत , मा भूच्छैत्यविहतोष्मणस्तदनिर्गमाद्विकारप्रवृत्तिरिति ||१२|| प्रदेहसाध्ये व्याधौ तु हितमालेपनं दिवा | पित्तरक्ताभिघातोत्थे सविषे च विशेषतः ||१३|| न च पर्युषितं लेपं कदाचिदवचारयेत् | उपर्युपरि लेपं च न कदाचित् प्रदापयेत् ||१४|| ऊष्माणं वेदनां दाहं घनत्वाज्जनयेत् स हि | न च तेनैव लेपेन प्रदेहं दापयेत् पुनः | शुष्कभावात्स निर्वीर्यो युक्तोऽपि स्यादपार्थकः ||१५|| "One should not apply the paste at night, as the coldness and retained heat may lead to complications. It is beneficial to apply during the day, especially for conditions treatable with Pradeha, and particularly for Pitta, blood disorders, and venomous conditions. Never reapply an old paste, nor apply layers of paste. It generates heat, pain, and burning due to its density. Reapplying the same paste again for Pradeha is not advised, as it loses its potency when dried and becomes ineffective." This passage provides specific guidelines for applying medicinal pastes. It advises against applying them at night due to potential complications from cold and retained heat. Daytime application is recommended, especially for Pradeha-treatable conditions, Pitta and blood disorders, and venomous conditions. Old paste should not be reused or layered, as it can cause heat, pain, and burning due to its density. Reapplying the same dried paste is ineffective as it loses its potency. अत ऊर्ध्वं व्रणबन्धनद्रव्याण्युपदेक्ष्यामः; तद्यथा- क्षौमकार्पासाविकदुकूलकौशेयपत्रोर्णचीनपट्टचर्मान्तर्वल्कलालाबूशकललताविदलरज्जुतूलफलसन्तानिकालौहानीति ; तेषां व्याधिं कालं चावेक्ष्योपयोगः; प्रकरणतश्चैषामादेशः ||१६|| "Now, I will explain the materials used for wound bandaging, such as linen, cotton, wool, silk, bark, cloth, Chinese silk, leather, bark fibers, vine fibers, split bamboo, ropes, cotton wool, leaf fibers, and iron. Their use depends on the disease and the timing; and they should be chosen according to the specific situation." This shloka outlines various materials used for bandaging wounds, including natural fibers, cloth, leather, and even iron. The choice of material depends on the disease, the timing, and the specific context in which it is being used. तत्र कोशदामस्वस्तिकानुवेल्लितमु(प्र)तोलीमण्डलस्थगिकायमकखट्वाचीनविबन्धवितानगोफणाः पञ्चाङ्गी चेति चतुर्दश बन्धविशेषाः | तेषां नामभिरेवाकृतयः प्रायेण व्याख्याताः ||१७|| "There are fourteen types of bandages: Kosha, Dama, Svastika, Anuvellita, Mu(pr)atoli, Mandala, Sthagika, Yamaka, Khatva, China, Vibhanda, Vitana, Gophana, and Panchangi. Their forms are generally described by their names." This shloka lists fourteen types of bandages, each named according to its specific form and function. These names provide a general description of the bandage shapes and techniques. तत्र कोशमङ्गुष्ठाङ्गुलिपर्वसु विदध्यात्, दाम सम्बाधेऽङ्गे, सन्धिकूर्चकभ्रूस्तनान्तरतलकर्णेषु स्वस्तिकं, अनुवेल्लितं शाखासु, ग्रीवामेढ्रयोः मु(प्र)तोलीं, वृत्तेऽङ्गे मण्डलम्, अङ्गुष्ठाङ्गुलिमेढ्राग्रेषु स्थगिकां, यमलव्रणयोर्यमकं, हनुशङ्खगण्डेषु खट्वाम्, अपाङ्गयोश्चीनं, पृष्ठोदरोरःसु विबन्धं, मूर्धनि वितानं, चिबुकनासौष्ठांसबस्तिषु गोफणां, जत्रुण ऊर्ध्वं पञ्चाङ्गीमिति; यो वा यस्मिन् शरीरप्रदेशे सुनिविष्टो भवति तं तस्मिन् विदध्यात् ||१८|| "Kosha bandage is applied to the thumb joints; Dama to compressed parts; Svastika to joints, temples, brows, breasts, and ankles; Anuvellita to limbs; Mutoli to neck and genitalia; Mandala to circular parts; Sthagika to thumb, fingers, and genitalia tips; Yamaka to double wounds; Khatva to jaws, temples, and cheeks; China to the sides of the eyes; Vibhanda to the back, abdomen, and chest; Vitana to the head; Gophana to the chin, nose, lips, and bladder; Panchangi above the collarbone. Apply each type where it fits best on the body." This shloka provides specific instructions on how to apply different types of bandages to various parts of the body. Each bandage type is tailored to specific areas and injuries to ensure effective treatment and support. यन्त्रणमूर्ध्वमधस्तिर्यक् च ||१९|| "Bandaging should be done upwards, downwards, and across." This concise shloka emphasizes the proper technique for bandaging, ensuring that the bandages are applied in upward, downward, and crosswise directions for effective support and coverage. तत्र घनां कवलिकां दत्त्वा वामहस्तपरिक्षेपमृजुमनाविद्धमसङ्कुचितं मृदु पट्टं निवेश्य बध्नीयात् | न च व्रणस्योपरि कुर्याद्ग्रन्थिमाबाधकरं च ||२०|| "Use a thick pad, wrap it smoothly with the left hand, without twisting or tightening, and use a soft cloth for bandaging. Do not tie knots directly over the wound, as it may cause discomfort." This shloka provides instructions for bandaging wounds. It emphasizes using a thick pad and wrapping it smoothly with the left hand, ensuring the bandage is not twisted or tightened. A soft cloth should be used for bandaging, and knots should not be tied directly over the wound to prevent discomfort. न च विकेशिकौषधे अतिस्निग्धे अतिरूक्षे विषमे वा कुर्वीत; यस्मादतिस्नेहात् क्लेदो, रौक्ष्याच्छेदो, दुर्न्यासाद्व्रणवर्त्मावघर्षणमिति ||२१|| "One should not use bandages that are too loose, excessively oily, overly dry, or uneven. Excessive oiliness causes excessive moisture, dryness causes cuts, and improper application leads to irritation around the wound edges." This shloka advises against using bandages that are too loose, excessively oily, overly dry, or uneven. Excessive oiliness can lead to too much moisture, dryness can cause cuts, and improper application can cause irritation around the edges of the wound. तत्र व्रणायतनविशेषाद्बन्धविशेषस्त्रिविधो भवति- गाढः, समः, शिथिल इति ||२२|| "There are three types of bandages based on the specific location of the wound: tight, moderate, and loose." This shloka explains that bandages can be classified into three types according to the specific location of the wound: tight, moderate, and loose. The type of bandage chosen should correspond to the needs of the wound's location for optimal healing. पीडयन्नरुजो गाढः सोच्छ्वासः शिथिलः स्मृतः | नैव गाढो न शिथिलः समो बन्धः प्रकीर्तितः ||२३|| "A tight bandage causes pain; a loose bandage does not provide support. An ideal bandage is neither too tight nor too loose but moderate." This shloka explains that a bandage that is too tight can cause pain, while a bandage that is too loose will not provide adequate support. Therefore, an ideal bandage is one that is applied with moderate tightness, ensuring it is effective without causing discomfort. तत्र स्फिक्कुक्षिकक्षावङ्क्षणोरुशिरःसु गाढः, शाखावदनकर्णकण्ठमेढ्रमुष्कपृष्ठपार्श्वोदरोरःसु समः, अक्ष्णोः सन्धिषु च शिथिल इति ||२४|| "In areas like the buttocks, abdomen, armpits, groin, thighs, and head, a tight bandage is recommended. For limbs, face, ears, neck, genitals, scrotum, back, sides, abdomen, and chest, a moderate bandage is suggested. For the eyes and joints, a loose bandage is preferred." This shloka advises specific bandaging techniques for different body parts: tight bandages for areas like the buttocks and abdomen, moderate bandages for limbs and the face, and loose bandages for the eyes and joints, ensuring proper support and healing for each area. तत्र पैत्तिकं गाढस्थाने समं बध्नीयात्, समस्थाने शिथिलं, शिथिलस्थाने नैव; एवं शोणितदुष्टं च; श्लैष्मिकं शिथिलस्थाने समं, समस्थाने गाढं, गाढस्थाने गाढतरं; एवं वातदुष्टं च ||२५|| "In Pitta conditions, apply a moderate bandage to areas requiring a tight bandage, a loose bandage to areas requiring a moderate bandage, and no bandage to areas requiring a loose bandage. Similarly, for blood disorders. In Kapha conditions, apply a moderate bandage to areas requiring a loose bandage, a tight bandage to areas requiring a moderate bandage, and a very tight bandage to areas requiring a tight bandage. Similarly, for Vata disorders." This shloka provides specific guidelines for bandaging based on the dosha involved. For Pitta and blood disorders, adjust the tightness of the bandage to be more moderate or loose. For Kapha and Vata disorders, the bandage should be tighter or very tight in the appropriate areas. तत्र पैत्तिकं शरदि ग्रीष्मे द्विरह्नो बध्नीयात्, रक्तोपद्रुतमप्येवं; श्लैष्मिकं हेमन्तवसन्तयोस्त्र्यहात् , वातोपद्रुतमप्येवम् | एवमभ्यूह्य बन्धविपर्ययं च कुर्यात् ||२६|| "For Pitta conditions during autumn and summer, bandage twice a day; the same applies for blood disorders. For Kapha conditions during winter and spring, bandage every three days; the same applies for Vata disorders. This is how the bandaging should be alternated as needed." This shloka advises specific bandaging frequencies based on seasonal variations and the dosha involved. For Pitta conditions and blood disorders in autumn and summer, the bandage should be changed twice a day. For Kapha and Vata conditions in winter and spring, the bandage should be changed every three days, ensuring the appropriate care for each condition and season. तत्र, समशिथिलस्थानेषु गाढं बद्धे विकेशिकौषधनैरर्थक्यं शोफवेदनाप्रादुर्भावश्च, गाढसमस्थानेषु शिथिलं बद्धे विकेशिकौषधपतनं पट्टसञ्चाराद्व्रणवर्त्मावघर्षणमिति; गाढशिथिलस्थानेषु समं बद्धे च गुणाभाव इति ||२७|| "When a tight bandage is applied to areas needing moderate or loose bandaging, it can cause discomfort, swelling, and pain. When a loose bandage is applied to areas needing tight or moderate bandaging, it may result in the bandage slipping and the medication not staying in place, causing irritation around the wound. Applying a moderate bandage to areas needing tight or loose bandaging results in a lack of effectiveness." This shloka explains the consequences of improper bandaging: a tight bandage in areas needing moderate or loose bandaging causes discomfort, swelling, and pain; a loose bandage in areas needing tight or moderate bandaging results in the bandage slipping and medication not staying in place, causing irritation; and a moderate bandage in areas needing tight or loose bandaging leads to ineffectiveness. अविपरीतबन्धे वेदनोपशान्तिरसृक्प्रसादो मार्दवं च ||२८|| "With a correctly applied bandage, pain subsides, blood is purified, and softness is maintained." This shloka highlights the benefits of a properly applied bandage: it helps in reducing pain, purifying the blood, and maintaining the softness of the wound area, contributing to effective healing. अबध्यमानो दंशमशकतृणकाष्ठोपलपांशुशीतवातातपप्रभृतिभिर्विशेषैरभिहन्यते व्रणः, विविधवेदनोपद्रुतश्च दुष्टतामुपैति, आलेपनादीनि चास्य विशोषमुपयान्ति ||२९|| "An uncovered wound is harmed by various factors like insect bites, grass, wood, stones, dust, cold, wind, and sunlight. It becomes painful and infected, and the applications like pastes and bandages dry out." This shloka highlights the importance of covering wounds to protect them from various harmful elements such as insect bites, environmental factors, and physical irritants. An uncovered wound is vulnerable to infection and pain, and the medicinal applications may dry out and lose their effectiveness. चूर्णितं मथितं भग्नं विश्लिष्टमतिपातितम् | अस्थिस्नायुसिराच्छिन्नमाशु बन्धेन रोहति ||३०|| सुखमेवं व्रणी शेते सुखं गच्छति तिष्ठति | सुखं शय्यासनस्थस्य क्षिप्रं संरोहति व्रणः ||३१|| "A wound caused by crushing, breaking, displacement, or severe impact, where bones, ligaments, or veins are severed, heals quickly with proper bandaging. Thus, the wound heals comfortably, allowing the patient to rest, move, and stay in bed comfortably, leading to faster recovery." This shloka highlights the importance of proper bandaging for wounds caused by severe impact or displacement, ensuring quick healing. Proper bandaging helps the wound heal comfortably, allowing the patient to rest and move comfortably, leading to faster recovery. अबन्ध्याः पित्तरक्ताभिघातविषनिमित्ता यदा शोफदाहपाकरागतोदवेदनाभिभूताः क्षाराग्निदग्धाः पाकात् प्रकुथितप्रशीर्णमांसाश्च भवन्ति ||३२|| "When wounds caused by Pitta, blood disorders, trauma, or venom are not bandaged, they are afflicted with swelling, burning, inflammation, redness, severe pain, and become filled with putrid and falling flesh due to improper healing from cauterization or burning." This shloka explains that wounds caused by Pitta, blood disorders, trauma, or venom, if not properly bandaged, can suffer from severe swelling, burning, inflammation, redness, pain, and may become filled with putrid and decaying flesh due to improper healing from cauterization or burning. कुष्ठिनामग्निदग्धानां पिडका मधुमेहिनाम् | कर्णिकाश्चोन्दुरुविषे विषजुष्टाश्च ये व्रणाः ||३३|| मांसपाके न बध्यन्ते गुदपाके च दारुणे | स्वबुद्ध्या चापि विभजेत्कृत्याकृत्यांश्च बुद्धिमान् ||३४|| देशं दोषं च विज्ञाय व्रणं च व्रणकोविदः | ऋतूंश्च परिसङ्ख्याय ततो बन्धान्निवेशयेत् ||३५|| "Wounds caused by leprosy, burns, boils in diabetics, growths, bites by venomous creatures, and other infected wounds are not bandaged during the stages of flesh decay and severe anal abscesses. The wise should distinguish between necessary and unnecessary actions. An expert in wounds should consider the region, doshas, and the nature of the wound, as well as the seasons, and then apply the appropriate bandages." This passage advises against bandaging wounds caused by leprosy, burns, boils in diabetics, growths, and venomous bites during the stages of flesh decay and severe anal abscesses. It emphasizes that the wise should differentiate between what is necessary and unnecessary. An expert should consider the region, doshas, wound nature, and seasons before applying the appropriate bandages. ऊर्ध्वं तिर्यगधस्ताच्च यन्त्रणा त्रिविधा स्मृता | यथा च बध्यते बन्धस्तथा वक्ष्याम्यशेषतः ||३६|| घनां कवलिकां दत्त्वा मृदु चैवापि पट्टकम् | विकेशिकामौषधं च नातिस्निग्धं समाचरेत् ||३७|| प्रक्लेदयत्यतिस्निग्धा तथा रूक्षा क्षिणोति च | युक्तस्नेहा रोपयति दुर्न्यस्ता वर्त्म घर्षति ||३८|| विषमं च व्रणं कुर्यात् स्तम्भयेत् स्रावयेत्तथा | यथाव्रणं विदित्वा तु योगं वैद्यः प्रयोजयेत् ||३९|| पित्तजे रक्तजे वाऽपि सकृदेव परिक्षिपेत् | असकृत् कफजे वाऽपि वातजे च विचक्षणः ||४०|| तलेन प्रतिपीड्याथ स्रावयेदनुलोमतः | सर्वांश्च बन्धान् गूढान्तान् सन्धींश्च विनिवेशयेत् ||४१|| ओष्ठस्याप्येष सन्धाने यथोद्दिष्टो विधिः स्मृतः | बुद्ध्योत्प्रेक्ष्याभियुक्तेन तथा चास्थिषु जानता ||४२|| उत्तिष्ठतो निषण्णस्य शयनं चाधिगच्छतः | गच्छतो विविधैर्यानैर्नास्य दुष्यति स व्रणः ||४३|| ये च स्युर्मांससंस्था वै त्वग्गताश्च तथा व्रणाः | सन्ध्यस्थिकोष्ठलप्राप्ताश्च सिरास्नायुगतास्तथा ||४४|| तथाऽवगाढगम्भीराः सर्वतो विषमस्थिताः | नैते साधयितुं शक्या ऋते बन्धाद्भवन्ति हि ||४५|| "There are three types of bandaging techniques: upwards, downwards, and crosswise. I will now explain how to apply the bandages completely: Use a thick pad and wrap gently with a soft cloth, ensuring the medication is not too oily or too dry. Excessive oiliness causes soaking, dryness causes cuts, and improper application causes irritation around the wound edges. Incorrect bandaging can make the wound irregular, cause stiffness, or lead to drainage. The physician should apply the appropriate treatment according to the wound. For Pitta and blood-related wounds, bandage once, and for Kapha and Vata-related wounds, bandage multiple times. Press gently and drain in the direction of hair growth. All bandages should be secured well, including those for joints. The method described here is also applied for lip wounds and for securing bones. Whether standing, sitting, lying down, or traveling, the wound remains unaffected by these activities. Wounds located in muscles, skin, joints, bones, cavities, veins, and ligaments, or deep and unevenly situated wounds, cannot be effectively treated without bandaging." This passage details various bandaging techniques and their applications for different types of wounds. It emphasizes the correct method of bandaging, the importance of using the right materials and techniques, and the benefits of proper bandaging for effective wound healing. It also highlights that wounds in specific areas and depths cannot be treated effectively without proper bandaging. इति सुश्रुतसंहितायां सूत्रस्थाने व्रणालेपनबन्धविधिर्नामाष्टादशोऽध्यायः ||१८|| "Thus ends the eighteenth chapter named 'Vranalepanabandhavidhi' in the Sutra Sthana section of the Sushruta Samhita." This closing statement signifies the end of the eighteenth chapter, which discusses the methods of wound application and bandaging in the Sushruta Samhita. Previous Next

Explore the 101 blunt surgical instruments (Yantras) described by Sushruta. Learn their specific uses in extracting foreign bodies, facilitating delivery, and various surgical applications in ancient Indian medicine. यन्त्रविध्यध्यायः अथातो यन्त्रविधिमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on the application of surgical instruments." "Thus said the venerable Dhanvantari." This introduction sets the stage for discussing the use and application of surgical instruments, emphasizing the teachings of the revered Dhanvantari. यन्त्रशतमेकोत्तरम्; अत्र हस्तमेव प्रधानतमं यन्त्राणामवगच्छ, (किं कारणं ? यस्माद्धस्तादृते यन्त्राणामप्रवृत्तिरेव) तदधीनत्वाद्यन्त्रकर्मणाम् ||३|| "There are one hundred and one instruments; among them, understand the hand to be the most important of all instruments. (Why? Because, without the hand, the instruments do not function at all) as all the actions of the instruments are dependent on it." This shloka highlights the significance of the hand as the primary and most essential instrument in the practice of surgery. It emphasizes that the effectiveness of all other surgical instruments is dependent on the skilled use of the hand. तत्र, मनःशरीराबाधकराणि शल्यानि; तेषामाहरणोपायो यन्त्राणि ||४|| "There, the surgical instruments are for the removal of foreign bodies that cause discomfort to the mind and body." This shloka highlights the primary purpose of surgical instruments, which is to remove foreign bodies or obstructions that cause physical and mental discomfort. तानि षट्प्रकाराणि; तद्यथा- स्वस्तिकयन्त्राणि, सन्दंशयन्त्राणि, तालयन्त्राणि, नाडीयन्त्राणि, शलाकायन्त्राणि, उपयन्त्राणि चेति ||५|| "There are six types of instruments: they are Swastika Yantras, Sandamsha Yantras, Tala Yantras, Nadi Yantras, Shalaka Yantras, and Upayantras." This shloka categorizes surgical instruments into six types, emphasizing the variety and specialized purposes of each type in surgical procedures. तत्र चतुर्विंशतिः स्वस्तिकयन्त्राणि , द्वे सन्दंशयन्त्रे, द्वे एव तालयन्त्रे , विंशतिर्नाड्यः, अष्टाविंशतिः शलाकाः, पञ्चविंशतिरुपयन्त्राणि ||६|| "Among them, there are twenty-four Swastika Yantras, two Sandamsha Yantras, two Tala Yantras, twenty Nadi Yantras, twenty-eight Shalaka Yantras, and twenty-five Upayantras." This shloka enumerates the various types of surgical instruments and their respective quantities, emphasizing the diverse range and specific functions of each type of instrument in surgical procedures. तानि प्रायशो लौहानि भवन्ति; तत्प्रतिरूपकाणि वा तदलाभे ||७|| "These instruments are mostly made of iron; in the absence of iron, they can be made to resemble it." This shloka highlights that the majority of surgical instruments are typically made of iron, and in cases where iron is unavailable, the instruments can be made from other materials to resemble iron. तत्र, नानाप्रकाराणां व्यालानां मृगपक्षिणां मुखैर्मुखानि यन्त्राणां प्रायशः सदृशानि; तस्मात्तत्सारूप्यादागमादुपदेशादन्ययन्त्रदर्शनाद्युक्तितश्च कारयेत् ||८|| "There, the shapes of the instruments mostly resemble the mouths of various types of wild animals, deer, and birds; therefore, they should be made in accordance with their resemblance, tradition, instruction, observation of other instruments, and logical reasoning." This shloka highlights that many surgical instruments are designed to resemble the mouths of different animals and birds. It emphasizes the importance of creating these instruments based on their resemblance to natural forms, traditional knowledge, instructions, observation, and logical reasoning. समाहितानि यन्त्राणि खरश्लक्ष्णमुखानि च | सुदृढानि सुरूपाणि सुग्रहाणि च कारयेत् ||९|| "Instruments should be well-balanced, with both sharp and smooth edges. They should be made strong, well-shaped, and easy to handle." This shloka emphasizes the importance of designing surgical instruments with precision. The instruments should be well-balanced, incorporating both sharp and smooth edges as needed. They must be strong, aesthetically pleasing, and easy to handle for effective use in surgical procedures. तत्र स्वस्तिकयन्त्राणि- अष्टादशाङ्गुलप्रमाणानि, सिंहव्याघ्रवृकतरक्ष्वृक्षद्वीपिमार्जारशृगालमृगैर्वारुककाककङ्ककुररचासभासशशघात्युलूकचिल्लिश्येन- गृध्रक्रौञ्चभृङ्गराजाञ्जलिकर्णावभञ्जननन्दीमुखमुखानि , मसूराकृतिभिः कीलैरवबद्धानि , मूलेऽङ्कुशवदावृत्तवारङ्गाणि , अस्थिविदष्टशल्योद्धरणार्थमुपदिश्यन्ते ||१०|| "Among them, the Swastika Yantras are of eighteen finger-widths in size, resembling the mouths of various animals and birds such as lions, tigers, wolves, jackals, camels, cats, foxes, deer, boars, crows, herons, curlews, peacocks, hares, owls, parrots, hawks, eagles, cranes, and hummingbirds. They are fixed with pegs shaped like lentils and have hooks at the base. They are used for the extraction of bone fragments and foreign bodies." This shloka describes the Swastika Yantras, emphasizing their size, design resembling various animals and birds, their construction with lentil-shaped pegs and hooks, and their specific use in extracting bone fragments and foreign bodies. सनिग्रहोऽनिग्रहश्च सन्दंशौ षोडशाङ्गुलौ भवतः, त्वङ्मांससिरास्नायुगतशल्योद्धरणार्थमुपदिश्येते ||११|| "There are two types of Sandamsha Yantras: one with a grip and one without a grip, both measuring sixteen finger-widths. They are used for the extraction of foreign bodies lodged in the skin, muscles, veins, and ligaments." This shloka describes the two types of Sandamsha Yantras, emphasizing their specific sizes and their purpose in extracting foreign bodies from various tissues such as skin, muscles, veins, and ligaments. तालयन्त्रे - द्वादशाङ्गुले मत्स्यतालवदेकतालद्वितालके, कर्णनासानाडीशल्यानामाहरणार्थम् ||१२|| "The Tala Yantras, measuring twelve finger-widths and shaped like the tails of fish, are classified as single-tailed and double-tailed. They are used for the extraction of foreign bodies from the ear, nose, and sinuses." This shloka describes the Tala Yantras, highlighting their specific sizes and shapes resembling fish tails. It also mentions their use in extracting foreign bodies from the ear, nose, and sinuses. नाडीयन्त्राणि - अनेकप्रकाराणि, अनेकप्रयोजनानि, एकतोमुखान्युभयतोमुखानि च; तानि स्रोतोगतशल्योद्धरणार्थं, रोगदर्शनार्थम्, आचूषणार्थं, क्रियासौकर्यार्थं चेति; तानि स्रोतोद्वारपरिणाहानि, यथायोगदीर्घाणि च | तत्र भगन्दरार्शोव्रणबस्त्युत्तरबस्तिमूत्रवृद्धिदकोदरधूमनिरुद्धप्रकशसन्निरुद्धगुदयन्त्राण्यलाबूशृङ्गयन्त्राणि चोपरिष्टाद्वक्ष्यामः ||१३|| "The Nadi Yantras are of various types and have multiple purposes. They can be single-mouthed or double-mouthed. They are used for extracting foreign bodies from channels, diagnosing diseases, suction, and facilitating procedures. These instruments vary in diameter according to the size of the channels and are made to be long as necessary. Among these, the instruments used for treating fistula, piles, wounds, bladder issues, urinary retention, ascites, and obstructed ducts include the Alabu (gourd) and Shringi (horn) instruments, which will be described later." This shloka describes the Nadi Yantras, emphasizing their variety in type and purpose. These instruments are used for different medical procedures, including extracting foreign bodies, diagnosing diseases, and facilitating other surgical actions. The shloka also mentions the specific conditions these instruments are used for and notes that more detailed descriptions of the Alabu and Shringi instruments will follow. शलाकायन्त्राण्यपि नानाप्रकाराणि, नानाप्रयोजनानि, यथायोगपरिणाहदीर्घाणि च; तेषां गण्डूपदसर्पफणशरपुङ्खबडिशमुखे द्वे द्वे, एषणव्यूहनचालनाहरणार्थमुपदिश्येते ; मसूरदलमात्रमुखे द्वे किञ्चिदानताग्रे स्रोतोगतशल्योद्धरणार्थं; षट् कार्पासकृतोष्णीषाणि , प्रमार्जनक्रियासु; त्रीणि दर्व्याकृतीनि खल्लमुखानि, क्षारौषधप्रणिधानार्थं ; त्रीण्यन्यानि जाम्बववदनानि, त्रीण्यङ्कुशवदनानि, षडेवाग्निकर्मस्वभिप्रेतानि; नासार्बुदहरणार्थमेकं कोलास्थिदलमात्रमुखं खल्लतीक्ष्णौष्ठं ; अञ्जनार्थमेकं कलायपरिमण्डलमुभयतो मुकुलाग्रं; मूत्रमार्गविशोधनार्थमेकं मालतीपुष्पवृन्ताग्रप्रमाणपरिमण्डलमिति ||१४|| "The Shalaka Yantras are also of various types and purposes, designed according to their required sizes and lengths. Among them, two are shaped like the heads of earthworms, snake hoods, arrow points, and fishhooks, used for probing, exploring, and extracting. Two are shaped like lentil halves with slightly bent tips, used for extracting foreign bodies from channels. Six are cotton swab-like, used for cleansing procedures. Three are spoon-shaped with mortarlike mouths, used for applying caustics and medicines. Three others are shaped like Jambava fruit, three like hooks, and six are intended for cauterization. One is shaped like a slice of kola fruit with sharp mortar lips, used for removing nasal tumors. One is round like a lentil with closed ends on both sides, used for applying collyrium. One is round like the stalk of Malati flower, used for cleaning the urinary tract." This shloka describes the Shalaka Yantras, highlighting their various types, shapes, and specific uses in surgical procedures, such as probing, extracting foreign bodies, cleansing, applying medicines, cauterization, removing nasal tumors, applying collyrium, and cleaning the urinary tract. उपयन्त्राण्यपि- रज्जुवेणिकापट्टचर्मान्तवल्कललतावस्त्राष्ठीलाश्ममुद्गरपाणिपादतलाङ्गुलिजिह्वा- दन्तनखमुखबालाश्वकटकशाखाष्ठीवनप्रवाहणहर्षायस्कान्तमयानि क्षाराग्निभेषजानि चेति ||१५|| एतानि देहे सर्वस्मिन् देहस्यावयवे तथा | सन्धौ कोष्ठे धमन्यां च यथायोगं प्रयोजयेत् ||१६|| "The auxiliary instruments are: ropes, bands, cloth, leather strips, bark, vines, fabric, sticks, stones, mallets, palms, soles, fingers, tongues, teeth, nails, mouths, hair, needles, spiked instruments, branches, forceps, scraping instruments, magnetic iron, caustics, fire, and medicinal preparations. These should be used appropriately on the body, on all parts of the body, in joints, cavities, and arteries." This shloka lists the types of auxillary instruments and their practical application in the medical field in various surgeries. स्वबुद्ध्या चापि विभजेद्यन्त्रकर्माणि बुद्धिमान् | असङ्ख्येयविकल्पत्वाच्छल्यानामिति निश्चयः ||१८|| "A wise person should categorize the actions of the instruments according to their understanding, as the variations of foreign bodies are innumerable." This shloka emphasizes the importance of using one's intelligence to categorize and apply the actions of surgical instruments appropriately. Given the countless variations of foreign bodies, a wise practitioner must adapt and innovate to address each unique situation effectively. तत्र, अतिस्थूलम्, असारम्, अतिदीर्घम्, अतिह्रस्वम्, अग्राहि, विषमग्राहि, वक्रं, शिथिलम्, अत्युन्नतम्, मृदुकीलं, मृदुमुखं, मृदुपाशम्, इति द्वादश यन्त्रदोषाः ||१९|| "There are twelve defects of instruments: too thick, not firm, too long, too short, not graspable, unevenly graspable, crooked, loose, too elevated, with a soft peg, with a soft edge, and with a soft loop." This shloka outlines the twelve possible defects in surgical instruments, emphasizing the importance of avoiding these flaws to ensure the effectiveness and safety of surgical procedures. एतैर्दोषैर्विनिर्मुक्तं यन्त्रमष्टादशाङ्गुलम् | प्रशस्तं भिषजा ज्ञेयं तद्धि कर्मसु योजयेत् ||२०|| "An instrument free from these defects, and measuring eighteen finger-widths, should be considered excellent by the physician and used in surgical procedures." This shloka emphasizes the importance of using defect-free surgical instruments of a specific size (eighteen finger-widths) for successful and safe surgical procedures. It underscores the physician's responsibility to ensure the quality and suitability of the instruments used. दृश्यं सिंहमुखाद्यैस्तु गूढं कङ्कमुखादिभिः | निर्हरेत शनैः शल्यं शास्त्रयुक्तिव्यपेक्षया ||२१|| "Visible foreign bodies should be removed with instruments resembling the mouths of animals like lions, while hidden ones should be extracted with instruments resembling the beaks of birds like herons. This should be done gently, adhering to surgical principles and logical reasoning." This shloka provides guidance on the appropriate use of surgical instruments for removing foreign bodies. It emphasizes using specific instruments based on the visibility of the foreign body, ensuring gentle extraction while adhering to established surgical techniques and logical reasoning. नि(वि)वर्तते साध्ववगाहते च शल्यं निगृह्योद्धरते च यस्मात् | यन्त्रेष्वतः कङ्कमुखं प्रधानं स्थानेषु सर्वेष्वधि(वि)कारि चैव ||२२|| "Because the heron-beak instrument can turn, grasp, and extract foreign bodies effectively, it is considered the most important and versatile instrument for use in all locations." This shloka highlights the effectiveness and versatility of the heron-beak instrument, emphasizing its ability to turn, grasp, and extract foreign bodies efficiently, making it a primary choice for various surgical procedures in different locations. इति सुश्रुतसंहितायां सूत्रस्थाने यन्त्रविधिर्नाम सप्तमोऽध्यायः ||७|| "Thus ends the seventh chapter named 'Yantra Vidhi' in the Sutra Sthana section of the Sushruta Samhita." This verse signifies the conclusion of the seventh chapter called 'Yantra Vidhi' in the Sutra Sthana section of the Sushruta Samhita, which discusses the application and types of surgical instruments. Previous Next

Learn about depletion and excess of Doshas, Dhatus, and Malas. Discover symptoms of Kshaya and Vriddhi states, their causes, and treatment principles for maintaining bodily equilibrium. दोषधातुमलक्षयवृद्धिविज्ञानीयाध्यायः अथातो दोषधातुमलक्षयवृद्धिविज्ञानीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on understanding the increase and decrease of doshas, dhatus and malas." "Thus said the venerable Dhanvantari." This introduction sets the stage for discussing the signs and symptoms related to increaseand decrease of the doshas (bodily humors), dhatus (tissues) and malas (wastes), following the teachings of the revered Dhanvantari. दोषधातुमलमूलं हि शरीरं, तस्मादेतेषां लक्षणमुच्यमानमुपधारय ||३|| "The body is fundamentally made up of doshas, dhatus, and malas; therefore, understand the symptoms related to their balance and imbalance." This shloka emphasizes that the body is fundamentally composed of the three doshas (bodily humors), seven dhatus (tissues), and three malas (wastes). Understanding the symptoms of their balance and imbalance is crucial for maintaining health. तत्र प्रस्पन्दनोद्वहनपूरणविवेकधारणलक्षणो वायुः पञ्चधा प्रविभक्तः शरीरं धारयति (१) |४| "Among them, Vayu (air) is responsible for pulsation, movement, filling, separation, and retention, and it sustains the body in five forms." This shloka explains the role of Vayu (air) in the body, highlighting its responsibilities such as pulsation, movement, filling, separation, and retention, which are divided into five forms to sustain the body. रागपक्त्योजस्तेजोमेधोष्मकृत् पित्तं पञ्चधा प्रविभक्तमग्निकर्मणाऽनुग्रहं करोति; (२) |४| "Pitta, responsible for coloration, digestion, vitality, intellect, and warmth, is divided into five forms and supports the function of Agni (fire)." This shloka highlights the role of Pitta in the body, emphasizing its responsibilities such as providing coloration, aiding digestion, maintaining vitality, supporting intellect, and generating warmth. It is divided into five forms that assist the function of Agni (digestive fire). सन्धिसंश्लेषणस्नेहनरोपणपूरणबलस्थैर्यकृच्छ्लेष्मा पञ्चधा प्रविभक्त उदककर्मणाऽनुग्रहं करोति ||४|| "Kapha, responsible for lubrication, cohesion, nourishment, growth, and stability, is divided into five forms and supports the function of water." This shloka highlights the role of Kapha in the body, emphasizing its responsibilities such as lubrication, cohesion, nourishment, growth, and stability. It is divided into five forms that assist the function of water in the body. रसस्तुष्टिं प्रीणनं रक्तपुष्टिं च करोति, रक्तं वर्णप्रसादं मांसपुष्टिं जीवयति च, मांसं शरीरपुष्टिं मेदसश्च, मेदः स्नेहस्वेदौ दृढत्वं पुष्टिमस्थ्नां च, अस्थीनि देहधारणं मज्ज्ञः पुष्टिं च, मज्जा स्नेहं बलं शुक्रपुष्टिं पूरणमस्थ्नां च करोति, शुक्रं धैर्यं च्यवनं प्रीतिं देहबलं हर्षं बीजार्थं च; (१) |५| "Rasa provides satisfaction and nourishment to Rakta (blood); Rakta improves complexion, nourishes Mamsa (muscle), and sustains life; Mamsa nourishes the body and Medas (fat); Medas provides lubrication, sweating, firmness, and nourishment to bones; Asthi (bones) support the body and nourish Majja (marrow); Majja provides lubrication, strength, nourishment to Shukra (semen), and fills the bones; Shukra provides courage, ejaculation, pleasure, physical strength, delight, and procreation." This shloka describes the sequential nourishment and functions of the different bodily tissues (dhatus) according to Ayurvedic principles, highlighting how each tissue supports and nourishes the next in the chain. पुरीषमुपस्तम्भं वाय्वग्निधारणं च, बस्तिपूरणविक्लेदकृन्मूत्रं, स्वेदः क्लेदत्वक्सौकुमार्यकृत्; (२) |५| "Stool supports the body and retains Vayu (air) and Agni (fire). Urine fills the bladder and keeps it moist. Sweat causes moisture and softens the skin." This shloka explains the functions of the body's waste products (malas). Stool provides structural support and aids in the retention of Vayu and Agni. Urine fills and moistens the bladder, while sweat ensures moisture and softness of the skin. रक्तलक्षणमार्तवं गर्भकृच्च, गर्भो गर्भलक्षणं, स्तन्यं स्तनयोरापीनत्वजननं जीवनं चेति ||५|| "Menstrual blood is a characteristic of Rakta (blood) and is essential for conception. The fetus is a characteristic of the womb. Breast milk is a characteristic of the breasts, leading to their fullness and providing nourishment." This shloka explains the distinct characteristics and roles of blood, menstrual blood, the fetus, and breast milk in the body, emphasizing their essential functions in reproduction and nourishment. तत्र विधिवत् परिरक्षणं कुर्वीत ||६|| "Therefore, one should properly protect and maintain these elements according to their prescribed methods." This shloka emphasizes the importance of properly protecting and maintaining the doshas, dhatus, and malas according to prescribed methods to ensure overall health and balance. अत ऊर्ध्वमेषां क्षीणलक्षणं वक्ष्यामः | तत्र, वातक्षये मन्दचेष्टताऽल्पवाक्त्वमप्रहर्षो मूढसञ्ज्ञता च, पित्तक्षये मन्दोष्माग्निता निष्प्रभता च, श्लेष्मक्षये रूक्षताऽन्तर्दाह आमाशयेतरश्लेष्माशयशून्यता सन्धिशैथिल्यं (तृष्णा दौर्बल्यं प्रजागरणं) च ||७|| "Now, the signs of deficiency in these will be described. In Vata deficiency: slow movements, low speech, lack of enthusiasm, and dullness of senses. In Pitta deficiency: low body heat, weak digestion, and lack of luster. In Kapha deficiency: dryness, internal burning, emptiness in the stomach and other cavities, joint looseness, thirst, weakness, and insomnia." This shloka explains the symptoms associated with deficiencies in the three doshas (Vata, Pitta, and Kapha). These symptoms help in diagnosing and treating the imbalances effectively. तत्र स्वयोनिवर्धनान्येव प्रतीकारः ||८|| "In such cases, remedies that specifically nourish the deficient dosha should be used." This shloka suggests that the treatment for deficiencies in any of the doshas should involve remedies that specifically nourish and increase the particular dosha that is lacking. रसक्षये हृत्पीडाकम्पशून्यतास्तृष्णा च, शोणितक्षये त्वक्पारुष्यमम्लशीतप्रार्थना सिराशैथिल्यं च, मांसक्षये स्फिग्गण्डौष्ठोपस्थोरुवक्षःकक्षापिण्डिकोदरग्रीवाशुष्कता रौक्ष्यतोदौ गात्राणां सदनं धमनीशैथिल्यं च, मेदःक्षये प्लीहाभिवृद्धिः सन्धिशून्यता रौक्ष्यं मेदुरमांसप्रार्थना च, अस्थिक्षयेऽस्थिशूलं दन्तनखभङ्गो रौक्ष्यं च, मज्जक्षयेऽल्पशुक्रता पर्वभेदोऽस्थिनिस्तोदोऽस्थिशून्यता च, शुक्रक्षये मेढ्रवृषणवेदनाऽशक्तिर्मैथुने चिराद्वा प्रसेकः प्रसेके चाल्परक्तशुक्रदर्शनम् ||९|| "In Rasa deficiency: heart pain, palpitations, emptiness, and thirst. In Rakta (blood) deficiency: rough skin, craving for sour and cold things, and lax veins. In Mamsa (muscle) deficiency: dryness and emaciation of buttocks, cheeks, lips, genitalia, thighs, chest, axilla, abdomen, and neck; pain and looseness of muscles. In Medas (fat) deficiency: enlargement of the spleen, joint looseness, dryness, and craving for fatty and meaty foods. In Asthi (bone) deficiency: bone pain, brittleness of teeth and nails, and dryness. In Majja (marrow) deficiency: scanty semen, joint pain, bone pain, and joint looseness. In Shukra (semen) deficiency: pain in the penis and testicles, weakness in sexual activity, delayed ejaculation, and discharge of scanty and discolored semen." This shloka outlines the symptoms associated with deficiencies in the seven dhatus (tissues). These detailed symptoms help in diagnosing and addressing specific tissue deficiencies effectively. तत्रापि स्वयोनिवर्धनद्रव्योपयोगः (प्रतीकारः) ||१०|| "In such cases, the use of remedies that specifically nourish the deficient tissue (dhatu) is the appropriate treatment." When addressing deficiencies in any of the tissues (dhatus), it is important to use remedies that specifically nourish and restore the particular tissue that is lacking. पुरीषक्षये हृदयपार्श्वपीडा सशब्दस्य च वायोरूर्ध्वगमनं कुक्षौ सञ्चरणं च, मूत्रक्षये बस्तितोदोऽल्पमूत्रता च; अत्रापि स्वयोनिवर्धनद्रव्योपयोगः | स्वेदक्षये स्तब्धरोमकूपता त्वक्शोषः स्पर्शवैगुण्यं स्वेदनाशश्च; तत्राभ्यङ्गः स्वेदोपयोगश्च ||११|| "In stool deficiency: heart and side pain, noisy upward movement of Vayu (air), and abdominal rumbling. In urine deficiency: bladder pain and scanty urination. Use remedies that specifically nourish the deficient element. In sweat deficiency: stiff hair follicles, dry skin, impaired touch sensation, and loss of sweating. Use oil massage and fomentation." This shloka outlines the symptoms associated with deficiencies in stool, urine, and sweat. For treatment, use remedies that specifically nourish the deficient element, such as oil massage and fomentation for sweat deficiency. आर्तवक्षये यथोचितकालादर्शनमल्पता वा योनिवेदना च; तत्र संशोधनमाग्नेयानां च द्रव्याणां विधिवदुपयोगः | स्तनक्षये स्तनयोर्म्लानता स्तन्यासम्भवोऽल्पता वा; तत्र श्लेष्मवर्धनद्रव्योपयोगः | गर्भक्षये गर्भास्पन्दनमनुन्नतकुक्षिता च; तत्र प्राप्तबस्तिकालायाः क्षीरबस्तिप्रयोगो मेद्यान्नोपयोगश्चेति ||१२|| "In Artava (menstrual blood) deficiency: irregular or scanty menstruation and vaginal pain; treat with cleansing and Agneya (fire-related) substances appropriately. In Stanya (breast milk) deficiency: flaccid breasts, inability to produce milk, or scanty milk; treat with remedies that increase Kapha. In Garbha (fetus) deficiency: lack of fetal movement and non-protruding abdomen; treat with milk enemas at the appropriate time and nourishing foods." This shloka outlines the symptoms and treatments for deficiencies in menstrual blood, breast milk, and the fetus. अत ऊर्ध्वमतिवृद्धानां दोषधातुमलानां लक्षणं वक्ष्यामः | वृद्धिः पुनरेषां स्वयोनिवर्धनात्युपसेवनाद्भवति | तत्र, वातवृद्धौ वाक्पारुष्यं कार्श्यं कार्ष्ण्यं गात्रस्फुरणमुष्णकामि(म)ता निद्रानाशोऽल्पबलत्वं गाढवर्चस्त्वं च; पित्तवृद्धौ पीतावभासता सन्तापः शीतकामित्वमल्पनिद्रता मूर्च्छा बलहानिरिन्द्रियदौर्बल्यं पीतविण्मूत्रनेत्रत्वं च; श्लेष्मवृद्धौ शौक्ल्यं शैत्यं स्थैर्यं गौरवमवसादस्तन्द्रा निद्रा सन्धिविश्लेषश्च ||१३|| "Now, the signs of excessive increase in doshas, dhatus, and malas will be described. Their increase is caused by excessive nourishment and improper habits. In Vata increase: harsh speech, emaciation, dark complexion, body tremors, craving for warmth, insomnia, weakness, and hard stools. In Pitta increase: yellowish appearance, intense heat, craving for coolness, scanty sleep, fainting, loss of strength, weak senses, and yellow stools, urine, and eyes. In Kapha increase: whiteness, coldness, steadiness, heaviness, depression, drowsiness, sleepiness, and joint looseness." This shloka describes the symptoms associated with the excessive increase of the three doshas (Vata, Pitta, and Kapha). These symptoms help diagnose the overabundance of doshas and guide appropriate treatment measures. रसोऽतिवृद्धो हृदयोत्क्लेदं प्रसेकं चापादयति; रक्तं रक्ताङ्गाक्षितां सिरापूर्णत्वं च; मांसं स्फिग्गण्डौष्ठोपस्थोरुबाहुजङ्घासु वृद्धिं गुरुगात्रतां च; मेदःस्निग्धाङ्गतामुदरपार्श्ववृद्धिं कासश्वासादीन् दौर्गन्ध्यं च; अस्थ्यध्यस्थीन्यधिदन्तांश्च; मज्जा सर्वाङ्गनेत्रगौरवं च; शुक्रं शुक्राश्मरीमतिप्रादुर्भावं च ||१४|| "Excess Rasa causes heart swelling and excessive salivation; excess Rakta causes red skin, eyes, and fullness of veins; excess Mamsa causes growth in buttocks, cheeks, lips, genitalia, thighs, arms, and legs, and heaviness of the body; excess Medas causes oily skin, enlargement of abdomen and flanks, cough, and bad odor; excess Asthi affects bones and teeth; excess Majja causes heaviness in the whole body and eyes; excess Shukra causes stone formation in semen and excessive production." This shloka describes the symptoms of excessive increase in the seven dhatus (tissues). पुरीषमाटोपं कुक्षौ शूलं च; मूत्रं मूत्रवृद्धिं मुहुर्मुहुः प्रवृत्तिं बस्तितोदमाध्मानं च; स्वेदस्त्वचो दौर्गन्ध्यं कण्डूं च ||१५|| "Excess stool causes abdominal bloating and pain; excess urine causes frequent urination, bladder pain, and distension; excess sweat causes body odor and itching of the skin." This shloka describes the symptoms of excessive increase in the body's waste products (malas). These symptoms help in diagnosing issues related to the overabundance of bodily wastes and guide appropriate treatment measures. आर्तवमङ्गमर्दमतिप्रवृत्तिं दौर्गन्ध्यं च; स्तन्यं स्तनयोरापीनत्वं मुहुर्मुहुः प्रवृत्तिं तोदं च; गर्भो जठराभिवृद्धिं स्वेदं च ||१६|| "Excess Artava (menstrual blood) causes body aches, excessive flow, and bad odor. Excess Stanya (breast milk) causes breast fullness, frequent flow, and pain. Excess Garbha (fetus) causes abdominal enlargement and sweating." This shloka describes the symptoms of excessive increase in menstrual blood, breast milk, and the fetus. These symptoms help diagnose and address the overabundance of these elements, guiding appropriate treatment measures. तेषां यथास्वं संशोधनं क्षपणं च क्षयादविरुद्धैः क्रियाविशेषैः प्रकुर्वीत ||१७|| "Their purification and depletion should be carried out according to their specific methods, using treatments that do not contradict their deficiencies." This shloka emphasizes that the purification and reduction of excessive doshas, dhatus, and malas should be done using appropriate methods that do not exacerbate their deficiencies. It highlights the importance of tailored treatments to restore balance in the body. पूर्वः पूर्वोऽतिवृद्धत्वाद्वर्धयेद्धि परं परम् | तस्मादतिप्रवृद्धानां धातूनां ह्रासनं हितम् ||१८|| "Each preceding tissue, when excessively increased, leads to the excessive increase of the subsequent tissue. Therefore, reducing excessively increased tissues is beneficial." This shloka explains that when one tissue is excessively increased, it can cause the subsequent tissue to also increase excessively. Therefore, it is important to reduce any overly increased tissues to maintain balance and prevent further imbalances. बललक्षणं बलक्षयलक्षणं चात ऊर्ध्वमुपदेक्ष्यामः | तत्र रसादीनां शुक्रान्तानां धातूनां यत् परं तेजस्तत् खल्वोजस्तदेव बलमित्युच्यते, स्वशास्त्रसिद्धान्तात् ||१९|| "Now, the signs of strength and signs of deficiency in strength will be explained. The essence of the tissues from Rasa to Shukra is known as 'Ojas,' and this is considered to be the essence of strength according to the principles of Ayurveda." This shloka introduces the discussion on the signs of strength and weakness in the body, emphasizing that 'Ojas,' the vital essence derived from the seven tissues (dhatus), is considered the essence of strength and vitality in Ayurveda. तत्र बलेन स्थिरोपचितमांसता सर्वचेष्टास्वप्रतिघातः स्वरवर्णप्रसादो बाह्यानामाभ्यन्तराणां च करणानामात्मकार्यप्रतिपत्तिर्भवति ||२०|| "Strength is characterized by firm and well-developed muscles, unobstructed performance of all activities, pleasant voice and complexion, and proper functioning of both external and internal organs in achieving their respective tasks." This shloka describes the signs of physical strength, highlighting key indicators such as well-developed muscles, seamless performance of activities, pleasant voice and complexion, and effective functioning of both external and internal organs. भवन्ति चात्र- ओजः सोमात्मकं स्निग्धं शुक्लं शीतं स्थिरं सरम् | विविक्तं मृदु मृत्स्नं च प्राणायतनमुत्तमम् ||२१|| देहः सावयवस्तेन व्याप्तो भवति देहिनः | तदभावाच्च शीर्यन्ते शरीराणि शरीरिणाम् ||२२|| "Here, Ojas is described as having the qualities of Soma (moon), being unctuous, white, cool, stable, and fluid. It is clear, soft, smooth, and the highest form of vitality. The body, with all its parts, is permeated by it, and in its absence, the bodies of living beings deteriorate." These shlokas describe the qualities and significance of Ojas, the vital essence in Ayurveda. This emphasizes the crucial role of Ojas in maintaining overall health and vitality. अभिघातात्क्षयात्कोपाच्छोकाद्ध्यानाच्छ्रमात्क्षुधः | ओजः सङ्क्षीयते ह्येभ्यो धातुग्रहणनिःसृतम् | तेजः समीरितं तस्माद्विस्रंसयति देहिनः ||२३|| "Due to trauma, depletion, anger, grief, intense thinking, exertion, or hunger, Ojas is depleted. Ojas, being extracted from the tissues and agitated by Tejas (fire element), disintegrates the body." This shloka explains the factors that lead to the depletion of Ojas, the vital essence in the body. It highlights that trauma, depletion, anger, grief, intense thinking, exertion, and hunger can cause a reduction in Ojas. When Ojas is depleted and agitated by the fire element, it leads to the disintegration of the body. This emphasizes the importance of maintaining and protecting Ojas for overall health and vitality. तस्य विस्रंसो व्यापत् क्षय इति (त्रयो दोषाः;) लिङ्गानि भवन्ति सन्धिविश्लेषो गात्राणां सदनं दोषच्यवनं क्रियासन्निरोधश्च विस्रंसे, स्तब्धगुरुगात्रता वातशोफो वर्णभेदो ग्लानिस्तन्द्रा निद्रा च व्यापन्ने, मूर्च्छा मांसक्षयो मोहः प्रलापो मरणमिति च क्षये ||२४|| "The displacement, aggravation, and depletion (of Ojas) have symptoms. In displacement, there is loosening of joints, body weakness, dosha displacement, and hindrance of actions. In aggravation, there is stiffness, heaviness, Vata swelling, discoloration, weakness, fatigue, and sleepiness. In depletion, there is fainting, muscle wasting, confusion, delirium, and death." This shloka explains the symptoms associated with the displacement, aggravation, and depletion of Ojas. These symptoms help in diagnosing the issues related to Ojas and guide appropriate treatment measures. भवन्ति चात्र- त्रयो दोषा बलस्योक्ता व्यापद्विस्रंसनक्षयाः | विश्लेषसादौ गात्राणां दोषविस्रंसनं श्रमः ||२५|| अप्राचुर्यं क्रियाणां च बलविस्रंसलक्षणम् | गुरुत्वं स्तब्धताऽङ्गेषु ग्लानिर्वर्णस्य भेदनम् ||२६|| तन्द्रा निद्रा वातशोफो बलव्यापदि लक्षणम् | मूर्च्छा मांसक्षयो मोहः प्रलापोऽज्ञानमेव च ||२७|| पूर्वोक्तानि च लिङ्गानि मरणं च बलक्षये |२८| "Here, the three conditions of strength are described: displacement, aggravation, and depletion. In displacement, there is loosening of joints, body weakness, and displacement of doshas causing fatigue. The signs of displacement also include the reduction of bodily activities. In aggravation, there is heaviness, stiffness of limbs, discoloration, fatigue, and sleepiness, which are all symptoms of strength imbalance. In depletion, there is fainting, muscle wasting, confusion, delirium, ignorance, and the previously mentioned symptoms, ultimately leading to death due to strength loss." These shlokas elaborate on the symptoms associated with the conditions of strength (Ojas). These detailed symptoms help in diagnosing and addressing issues related to strength and vitality in the body. तत्र विस्रंसे व्यापन्ने च क्रियाविशेषैरविरुद्धैर्बलमाप्याययेत् ; इतरं तु मूढसञ्ज्ञं वर्जयेत् ||२८|| "In cases of displacement or aggravation of Ojas, strength should be restored using appropriate methods that do not contradict the treatment. However, avoid treating those in a state of confusion or delirium." This shloka emphasizes that in cases where Ojas is displaced or aggravated, strength should be restored using suitable methods that align with the individual's condition. Treatment should be avoided for those who are in a state of confusion or delirium to prevent further complications. दोषधातुमलक्षीणो बलक्षीणोऽपि वा नरः | स्वयोनिवर्धनं यत्तदन्नपानं प्रकाङ्क्षति ||२९|| यद्यदाहारजातं तु क्षीणः प्रार्थयते नरः | तस्य तस्य स लाभे तु तं तं क्षयमपोहति ||३०|| यस्य धातुक्षयाद्वायुः सञ्ज्ञां कर्म च नाशयेत् | प्रक्षीणं च बलं यस्य नासौ शक्यश्चिकित्सितुम् ||३१|| "A person who is deficient in doshas, dhatus, or malas, and lacking strength, naturally desires food and drink that nourish their specific deficiency. Whatever type of food a deficient person craves, consuming it helps to alleviate that specific deficiency. If a person's vital essence (dhatu) is depleted to the extent that Vayu (air) disrupts their senses and actions, and their strength is severely diminished, they are difficult to treat." These shlokas explain that individuals who are deficient in doshas, dhatus, or malas and lack strength will naturally crave foods and drinks that help nourish their deficiencies. Eating these desired foods helps alleviate the deficiencies. However, if a person's vital essence is so depleted that it disrupts their senses and actions, and their strength is severely diminished, they become very difficult to treat. This insight emphasizes the importance of listening to the body's cravings for specific nutrients and addressing deficiencies before they become severe. रसनिमित्तमेव स्थौल्यं कार्श्यं च | तत्र श्लेष्मलाहारसेविनोऽध्यशनशीलस्याव्यायामिनो दिवास्वप्नरतस्य चाम एवान्नरसो मधुरतरश्च शरीरमनुक्रामन्नतिस्नेहान्मेदो जनयति, तदतिस्थौल्यमापादयति ; तमतिस्थूलं क्षुद्रश्वासपिपासाक्षुत्स्वप्नस्वेदगात्रदौर्गन्ध्यक्रथनगात्रसादगद्गदत्वानि क्षिप्रमेवाविशन्ति, सौकुमार्यान्मेदसः सर्वक्रियास्वसमर्थः, कफमेदोनिरुद्धमार्गत्वाच्चाल्पव्यवायो भवति, आवृतमार्गत्वादेव शेषा धातवो नाप्यायन्तेऽत्यर्थमतोऽल्पप्राणो भवति, प्रमेहपिडकाज्वरभगन्दरविद्रधिवातविकाराणामन्यतमं प्राप्य पञ्चत्वमुपयाति, सर्व एव चास्य रोगा बलवन्तो भवन्त्यावृतमार्गत्वात् स्रोतसाम्; अतस्तस्योत्पत्तिहेतुं परिहरेत् | उत्पन्ने तु शिलाजतुगुग्गुलुगोमूत्रत्रिफलालोहरजोरसाञ्जनमधुयवमुद्गकोरदूषकश्यामाकोद्दालकादीनां विरूक्षणच्छेदनीयानां च द्रव्याणां विधिवदुपयोगो व्यायामो लेखनबस्त्युपयोगश्चेति ||३२|| "Obesity and emaciation are caused by the state of Rasa. For those who consume Kapha-promoting foods, overeat, avoid exercise, and sleep during the day, the Rasa, being excessively sweet, leads to the generation of fat, resulting in obesity. Such individuals quickly experience breathlessness, thirst, hunger, sleep, sweating, body odor, lethargy, and weakness. Due to the softness of the fat, they become incapable of performing activities, and the blockage of channels by Kapha and fat leads to reduced sexual activity. The blocked channels also prevent other tissues from being nourished, resulting in low vitality. Such individuals are prone to various diseases like diabetes, abscesses, fever, fistula, and gout, and they succumb to these conditions due to the severity of the blocked channels. Therefore, the cause of obesity should be avoided. If obesity occurs, one should use remedies such as Shilajatu, Guggulu, cow urine, Triphala, iron powder, Rasanjana, honey, barley, green gram, horse gram, Kodo millet, and other drying and excising substances. Proper exercise and the use of purifying enemas are also recommended." These shlokas explain the causes and consequences of obesity and emaciation, emphasizing the role of Rasa. It highlights that consuming Kapha-promoting foods, overeating, avoiding exercise, and sleeping during the day can lead to obesity. Obesity, in turn, leads to various health issues and low vitality. Remedies for managing obesity include the use of specific herbs and substances, proper exercise, and purifying enemas. तत्र पुनर्वातलाहारसेविनोऽतिव्यायामव्यवायाध्ययनभयशोकध्यानरात्रिजागरणपिपासाक्षु त्कषायाल्पाशनप्रभृतिभिरुपशोषितो रसधातुः शरीरमननुक्रामन्नल्पत्वान्न प्रीणाति, तस्मादतिकार्श्यं भवति; सोऽतिकृशः क्षुत्पिपासाशीतोष्णवातवर्षभारादानेष्वसहिष्णुर्वातरोगप्रायोऽल्पप्राणश्च क्रियासु भवति, श्वासकासशोषप्लीहोदराग्निसादगुल्मरक्तपित्तानामन्यतममासाद्य मरणमुपयाति, सर्व एव चास्य रोगा बलवन्तो भवन्त्यल्पप्राणत्वात्; अतस्तस्योत्पत्तिहेतुं परिहरेत् | उत्पन्ने तु पयस्याश्वगन्धाविदारिगन्धाशतावरीबलातिबलानागबलानां मधुराणामन्यासां चौषधीनामुपयोगः, क्षीरदधिघृतमांसशालिषष्टिकयवगोधूमानां च, दिवास्वप्नब्रह्मचर्याव्यायामबृंहणबस्त्युपयोगश्चेति ||३३|| "On the other hand, those who consume Vata-promoting foods, engage in excessive exercise, sexual activity, study, fear, grief, intense thinking, staying awake at night, thirst, hunger, and those who consume astringent and minimal food, have their Rasa dhatu depleted. This leads to emaciation. Such emaciated individuals become intolerant to hunger, thirst, cold, heat, wind, rain, and physical exertion, are prone to Vata diseases, and have low vitality. They suffer from conditions such as asthma, cough, tuberculosis, spleen disorders, abdominal diseases, digestive weakness, gulma (abdominal tumors), and bleeding disorders, leading to death. They are susceptible to severe diseases due to low vitality. Therefore, the causes of emaciation should be avoided. If emaciation occurs, remedies like Payasya, Ashwagandha, Vidarikand, Shatavari, Bala, Atibala, Nagabala, and other sweet medicines should be used. Consuming milk, curd, ghee, meat, Shali rice, Shashtika rice, barley, and wheat, along with daytime sleep, celibacy, appropriate exercise, and nourishing enemas are recommended." These shlokas describe the causes and consequences of emaciation, highlighting the role of Rasa. It explains that consuming Vata-promoting foods, engaging in excessive exercise, sexual activity, study, fear, grief, intense thinking, staying awake at night, thirst, hunger, and consuming minimal food can lead to Rasa depletion and emaciation. Emaciated individuals suffer from various conditions and have low vitality. Remedies for managing emaciation include the use of specific herbs and substances, consuming nourishing foods, daytime sleep, celibacy, appropriate exercise, and nourishing enemas. यः पुनरुभयसाधारणान्यासेवेत तस्यान्नरसः शरीरमनुक्रामन् समान् धातूनुपचिनोति, समधातुत्वान्मध्यशरीरो भवति सर्वक्रियासु समर्थः क्षुत्पिपासाशीतोष्णवातवर्षातपसहो बलवांश्च, स सततमनुपालयितव्य इति ||३४|| "A person who follows a balanced lifestyle and diet, allowing the Rasa (essence of food) to flow evenly through the body, nourishes all tissues uniformly. Such an individual has a balanced physique, is capable of performing all activities, and can withstand hunger, thirst, cold, heat, wind, rain, and sunlight. This person remains strong and should always be maintained in this state." This shloka emphasizes the importance of a balanced lifestyle and diet. It explains that a person who maintains balance in their habits and nourishment allows the essence of food (Rasa) to evenly nourish all bodily tissues, leading to a balanced physique, strength, and resilience. Such an individual is capable of withstanding various physical and environmental stresses and should strive to maintain this balance for overall well-being. भवन्ति चात्र- अत्यन्तगर्हितावेतौ सदा स्थूलकृशौ नरौ | श्रेष्ठो मध्यशरीरस्तु कृशः स्थूलात्तु पूजितः ||३५|| "Here, it is always said that excessively obese and excessively thin individuals are both condemned. The person with a balanced physique is considered the best, and the thin person is more respected than the obese one." This shloka emphasizes that both extreme obesity and extreme emaciation are undesirable. A person with a balanced physique is considered ideal, and a thin person is seen as more respectable than an obese individual. This highlights the importance of maintaining a balanced body for overall health and social respect. दोषः प्रकुपितो धातून् क्षपयत्यात्मतेजसा | इद्धः स्वतेजसा वह्निरुखागतमिवोदकम् ||३६|| "When a dosha is aggravated, it depletes the dhatus (tissues) with its intensity, just as a fire consumes water in its path with its own heat." This shloka illustrates that when a dosha becomes aggravated, it has the potential to deplete the body's tissues with its intensity, similar to how a fire evaporates water with its heat. It emphasizes the destructive nature of an aggravated dosha on the body's tissues. वैलक्षण्याच्छरीराणामस्थायित्वात्तथैव च | दोषधातुमलानां तु परिमाणं न विद्यते ||३७|| "Due to the variability and instability of the body, there is no fixed measure for doshas, dhatus, and malas." This shloka highlights that because of the inherent variability and instability in the body, there is no fixed or standard measure for doshas, dhatus, and malas. This implies that individual differences and changes in conditions affect the balance and proportions of these elements. एषां समत्वं यच्चापि भिषग्भिरवधार्यते | न तत् स्वास्थ्यादृते शक्यं वक्तुमन्येन हेतुना ||३८|| "The equilibrium of these (doshas, dhatus, and malas), as determined by physicians, cannot be described without referring to health." This shloka emphasizes that the balance of doshas, dhatus, and malas, as assessed by physicians, is inherently connected to the concept of health. It highlights that understanding and describing their equilibrium is only possible in the context of overall health. (स्वस्थस्य रक्षणं कुर्यादस्वस्थस्य तु बुद्धिमान्) | क्षपयेद्बृंहयेच्चापि दोषधातुमलान् भिषक् | तावद्यावदरोगः स्यादेतत्साम्यस्य लक्षणम् ||४०|| "A wise physician should maintain the health of the healthy and treat the ailments of the ill by reducing or nourishing the doshas, dhatus, and malas until health is restored. This is the sign of equilibrium." This shloka advises that a knowledgeable physician should focus on preserving the health of those who are healthy and treating the sick by either reducing or nourishing the doshas, dhatus, and malas as needed. The ultimate goal is to restore balance and maintain health, which signifies equilibrium in the body. समदोषः समाग्निश्च समधातुमलक्रियः | प्रसन्नात्मेन्द्रियमनाः स्वस्थ इत्यभिधीयते ||४१|| "One who has balanced doshas, balanced digestive fire (Agni), properly functioning tissues (dhatus) and waste products (malas), along with a contented mind, senses, and spirit, is considered healthy." This shloka defines health in Ayurveda as a state where the doshas (bodily humors), Agni (digestive fire), dhatus (tissues), and malas (waste products) are in balance. Additionally, it includes having a contented mind, senses, and spirit. This holistic approach to health emphasizes physical, mental, and spiritual well-being. इति सुश्रुतसंहितायां सूत्रस्थाने दोषधातुमलक्षयवृद्धिविज्ञानीयो नाम पञ्चदशोऽध्यायः ||१५|| "Thus ends the fifteenth chapter named 'Doshadhatumalakshaya Vriddhi Vijnaniya' in the Sutra Sthana section of the Sushruta Samhita." This verse signifies the conclusion of the fifteenth chapter called 'Doshadhatumalakshaya Vriddhi Vijnaniya' in the Sutra Sthana section of the Sushruta Samhita, which discusses the understanding of the increase and decrease of doshas, dhatus, and malas. Previous Next

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

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

Master seasonal health practices (Ritucharya) for all six seasons. Learn dosha management, dietary recommendations, and cleansing therapies for Vasanta, Grishma, Varsha, Sharad, Hemanta, and Shishira seasons. ऋतुचर्याध्यायः अथात ऋतुचर्यमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| "Now, we shall expound the chapter on Seasonal Regimen." "Thus spoke the venerable Dhanvantari." This introduction sets the stage for the discussion on the seasonal regimen, emphasizing the importance of following specific practices and routines according to the seasons to maintain health and well-being. कालो हि नाम (भगवान्) स्वयम्भुरनादिमध्यनिधनः | अत्र रसव्यापत्सम्पत्ती जीवितमरणे च मनुष्याणामायत्ते | स सूक्ष्मामपि कलां न लीयत इति कालः, सङ्कलयति कालयति वा भूतानीति कालः ||३|| "Time, indeed, is a name for the divine, self-existent, without beginning, middle, or end. In this, the success or failure of tastes, life, and death of humans are dependent. That which does not diminish even a subtle fraction is called time; it brings together and dissolves beings." This shloka highlights the concept of time as a divine, self-existent force that governs the success, failure, life, and death of humans. Time is described as eternal and indestructible, bringing beings together and dissolving them. तस्य संवत्सरात्मनो भगवानादित्यो गतिविशेषेणाक्षिनिमेषकाष्ठाकलामुहूर्ताहोरात्रपक्षमासर्त्वयनसंवत्सरयुगप्रविभागं करोति ||४|| "The divine Sun, who embodies the year, through the specific movements, divides time into the units of akṣinimeṣa (the blink of an eye), kāṣṭhā, kālā, muhūrta, day and night, fortnight, month, season, half-year, year, and yuga (era)." This shloka explains how the divine Sun, through its movements, measures and divides time into various units, from the smallest (a blink of an eye) to the largest (yuga or era), emphasizing the cyclical nature of time. तत्र लघ्वक्षरोच्चारणमात्रोऽक्षिनिमेषः, पञ्चदशाऽक्षिनिमेषाः काष्ठा, त्रिंशत्काष्ठाः कला, विंशतिकलो मुहूर्तः कलादशभागश्च, त्रिंशन्मुहूर्तमहोरात्रं, पञ्चदशाहोरात्राणि पक्षः, स च द्विविधः- शुक्लः कृष्णश्च, तौ मासः ||५|| "There, a blink of an eye is the measure of the utterance of a short syllable, fifteen blinks make a kāṣṭhā, thirty kāṣṭhās make a kālā, twenty kalās make a muhūrta, one-tenth of a kalā is also considered a muhūrta, thirty muhūrtas make a day and night, fifteen days and nights make a fortnight, which is of two types - Shukla (bright) and Krishna (dark), these two fortnights make a month." This shloka describes the divisions of time starting from the smallest unit (the blink of an eye) to larger units (day and night, fortnight, and month), illustrating the intricate measurement of time in Ayurveda. तत्र माघादयो द्वादश मासाः, द्विमासिकमृतुं कृत्वा षडृतवो भवन्ति; ते शिशिरवसन्तग्रीष्मवर्षाशरद्धेमन्ताः | तेषां तपस्तपस्यौ शिशिरः, मधुमाधवौ वसन्तः, शुचिशुक्रौ ग्रीष्मः, नभोनभस्यौ वर्षाः, इषोर्जौ शरत्, सहःसहस्यौ हेमन्त इति ||६|| "Among them, the twelve months starting from Magha are grouped into six seasons with each season spanning two months; they are Shishira (Winter), Vasanta (Spring), Grishma (Summer), Varsha (Rainy), Sharad (Autumn), and Hemanta (Pre-Winter). Among these, Tapas and Tapasya form Shishira (Winter), Madhu and Madhava form Vasanta (Spring), Shuchi and Shukra form Grishma (Summer), Nabhas and Nabhasya form Varsha (Rainy), Isha and Urja form Sharad (Autumn), and Sahas and Sahasya form Hemanta (Pre-Winter)." This shloka describes the division of the year into twelve months and six seasons, specifying which months belong to each season, thereby establishing a framework for understanding the Ayurvedic seasonal regimens. त एते शीतोष्णवर्षलक्षणाश्चन्द्रादित्ययोः कालविभागकरत्वादयने द्वे भवतो दक्षिणमुत्तरं च | तयोर्दक्षिणं वर्षाशरद्धेमन्ताः; तेषु भगवानाप्यायते सोमः, अम्ललवणमधुराश्च रसा बलवन्तो भवन्ति, उत्तरोत्तरं च सर्वप्राणिनां बलमभिवर्धते | उत्तरं च शिशिरवसन्तग्रीष्माः, तेषु भगवानाप्यायतेऽर्कः, तिक्तकषायकटुकाश्च रसा बलवन्तो भवन्ति, उत्तरोत्तरं च सर्वप्राणिनां बलमुपहीयते ||७|| "These seasons - marked by cold, heat, and rain - are created by the movement of the Sun and the Moon, resulting in two solstices: the southern and northern. The southern solstice comprises Varsha (Rainy), Sharad (Autumn), and Hemanta (Pre-Winter) seasons; during these, Soma (the Moon) becomes powerful, and the sour, salty, and sweet tastes become strong, with the strength of all beings increasing progressively. The northern solstice comprises Shishira (Winter), Vasanta (Spring), and Grishma (Summer) seasons; during these, Arka (the Sun) becomes powerful, and the bitter, astringent, and pungent tastes become strong, with the strength of all beings decreasing progressively." This shloka explains how the movement of the Sun and Moon creates different seasons and solstices, influencing the dominance of certain tastes and the strength of living beings throughout the year. भवति चात्र- शीतांशुः क्लेदयत्युर्वीं विवस्वान् शोषयत्यपि | तावुभावपि संश्रित्य वायुः पालयति प्रजाः ||८|| "Here, the cool Moon moistens the Earth, while the hot Sun dries it; both, in conjunction with the wind, protect living beings." This shloka highlights the interplay of the Moon, Sun, and wind in maintaining the balance of nature. The Moon provides moisture, the Sun provides heat, and the wind helps regulate these elements, ensuring the protection and well-being of all living beings. अथ खल्वयने द्वे युगपत् संवत्सरो भवति | ते तु पञ्च युगमिति सञ्ज्ञां लभन्ते | स एष निमेषादिर्युगपर्यन्तः कालश्चक्रवत् परिवर्तमानः कालचक्रमित्युच्यत इत्येके ||९|| "Thus, there are two solstices in a year, which together are called a Yuga. This time, starting from a moment and extending up to a Yuga, continuously revolves like a wheel and is called the Time Cycle (Kala Chakra) by some." This shloka explains the concept of the two solstices in a year and how they form a Yuga. It emphasizes the continuous, cyclical nature of time, likened to a revolving wheel, and referred to as the Time Cycle (Kala Chakra) by some. इह तु वर्षाशरद्धेमन्तवसन्तग्रीष्मप्रावृषः षडृतवो भवन्ति, दोषोपचयप्रकोपोपशमनिमित्तं; ते तु भाद्रपदाद्येन द्विमासिकेन व्याख्याताः; तद्यथा- भाद्रपदाश्वयुजौ वर्षाः, कार्तिकमार्गशीर्षौ शरत्, पौषमाघौ हेमन्तः, फाल्गुनचैत्रौ वसन्तः, वैशाखज्येष्ठौ ग्रीष्मः; आषाढश्रावणौ प्रावृडिति ||१०|| "Here, the six seasons are Varsha (Rainy), Sharad (Autumn), Hemanta (Pre-Winter), Vasanta (Spring), Grishma (Summer), and Pravra (Monsoon), which are intended for the accumulation, aggravation, and pacification of doshas (bodily humors). They are explained as two-month periods starting from the month of Bhadrapada. Accordingly, Varsha consists of Bhadrapada and Ashvayuja, Sharad consists of Kartika and Margashirsha, Hemanta consists of Pausha and Magha, Vasanta consists of Phalguna and Chaitra, Grishma consists of Vaishakha and Jyeshtha, and Pravra consists of Ashadha and Shravana." This shloka explains the six seasons and their corresponding months, emphasizing the role of these seasons in the accumulation, aggravation, and pacification of doshas (bodily humors). Each season is described as spanning two months, starting from the month of Bhadrapada. तत्र, वर्षास्वोषधयस्तरुण्योऽल्पवीर्या आपश्चाप्रशान्ताः क्षितिमलप्रायाः, ता उपयुज्यमाना नभसि मेघावतते जलप्रक्लिन्नायां भूमौ क्लिन्नदेहानां प्राणिनां शीतवातविष्टम्भिताग्नीनां विदह्यन्ते, विदाहात् पित्तसञ्चयमापादयन्ति; स सञ्चयः शरदि प्रविरलमेघे वियत्युपशुष्यति पङ्केऽर्ककिरणप्रविलायितः पैत्तिकान् व्याधीञ्जनयति | ता एवौषधयः कालपरिणामात् परिणतवीर्या बलवत्यो हेमन्ते भवन्त्यापश्च प्रशान्ताः स्निग्धा अत्यर्थं गुर्व्याश्च, ता उपयुज्यमाना मन्दकिरणत्वाद्भानोः सतुषारपवनोपस्तम्भितदेहानां देहिनामविदग्धाः स्नेहाच्छैत्याद्गौरवादुपलेपाच्च श्लेष्मसञ्चयमापादयन्ति; स सञ्चयो वसन्तेऽर्करश्मिप्रविलायित ईषत्स्तब्धदेहानां देहिनां श्लैष्मिकान् व्याधीञ्जनयति | ता एवौषधयो निदाघे निःसारा रूक्षा अतिमात्रं लघ्व्यो भवन्त्यापश्च, ता उपयुज्यमानाः सूर्यप्रतापोपशोषितदेहानां देहिनां रौक्ष्याल्लघुत्वाच्च वायोः सञ्चयमापादयन्ति; स सञ्चयः प्रावृषि चात्यर्थं जलोपक्लिन्नायां भूमौ क्लिन्नदेहानां देहिनां शीतवातवर्षेरितो वातिकान् व्याधीञ्जनयति | एवमेष दोषाणां सञ्चयप्रकोपहेतुरुक्तः ||११|| "In the rainy season, the herbs are tender and less potent, and the waters are impure, having absorbed the earth's impurities. When used during this time, under a sky covered with clouds, on soil soaked with water, for bodies that are moist and whose digestive fires are weakened by cold and wind, they cause burning sensations, leading to an accumulation of pitta. This pitta accumulation, in autumn, dries up under the sparse clouds and open sky, and, dissolved by the sun’s rays, causes pitta disorders. The same herbs, by the effect of time, become more potent in the Hemanta (pre-winter) season. The waters also become calm, unctuous, and heavy. When used during this time, for bodies strengthened by the mild rays of the sun and supported by cold winds, they do not cause burning but, due to unctuousness, coldness, heaviness, and coating, lead to the accumulation of kapha. This kapha accumulation, dissolved by the sun’s rays in Vasanta (spring), causes kapha disorders for bodies that are slightly stiff. The same herbs in the Nidagha (summer) season become dry, very light, and non-potent, and the waters become dry as well. When used during this time, for bodies dried up by the sun's heat, they lead to the accumulation of vata due to dryness and lightness. This vata accumulation, in Pravra (monsoon), for bodies soaked by water on the excessively wet soil, disturbed by cold, wind, and rain, causes vata disorders. Thus, the causes of the accumulation and aggravation of doshas (bodily humors) have been described." This shloka elaborates on how the potency of herbs and the nature of water change with the seasons and how these changes influence the accumulation and aggravation of the three doshas: vata, pitta, and kapha. The cycle of dosha accumulation and aggravation highlights the importance of considering seasonal changes in Ayurvedic treatment. तत्र वर्षाहेमन्तग्रीष्मेषु सञ्चितानां दोषाणां शरद्वसन्तप्रावृट्सु च प्रकुपितानां निर्हरणं कर्तव्यम् ||१२|| "Therefore, the accumulated doshas in Varsha (Rainy), Hemanta (Pre-Winter), and Grishma (Summer) should be eliminated in Sharad (Autumn), Vasanta (Spring), and Pravra (Monsoon), when they become aggravated." This shloka emphasizes the importance of eliminating accumulated doshas during specific seasons. The doshas that build up during the Rainy, Pre-Winter, and Summer seasons should be addressed and eliminated during the Autumn, Spring, and Monsoon seasons when they tend to become aggravated, ensuring balance and health. तत्र पैत्तिकानां व्याधीनामुपशमो हेमन्ते, श्लैष्मिकाणां निदाघे, वातिकानां शरदि , स्वभावत एव; त एते सञ्चयप्रकोपोपशमा व्याख्याताः ||१३|| "Therefore, pitta disorders naturally subside in Hemanta (Pre-Winter), kapha disorders in Nidagha (Summer), and vata disorders in Sharad (Autumn). These have been described as the natural processes of accumulation, aggravation, and pacification of doshas." This shloka explains that certain dosha-related disorders naturally subside during specific seasons: pitta disorders in Pre-Winter, kapha disorders in Summer, and vata disorders in Autumn. It highlights the natural processes of accumulation, aggravation, and pacification of doshas according to the seasons. तत्र, पूर्वाह्णे वसन्तस्य लिङ्गं, मध्याह्ने ग्रीष्मस्य, अपराह्णे प्रावृषः, प्रदोषे वार्षिकं, शारदमर्धरात्रे, प्रत्युषसि हैमन्तमुपलक्षयेत्; एवमहोरात्रमपि वर्षमिव शीतोष्णवर्षलक्षणं दोषोपचयप्रकोपोपशमैर्जानीयात् ||१४|| "There, in the forenoon, one should observe the characteristics of Vasanta (Spring); in the midday, of Grishma (Summer); in the afternoon, of Pravra (Monsoon); in the evening, of Varsha (Rainy); at midnight, of Sharad (Autumn); and at dawn, of Hemanta (Pre-Winter). Thus, one should understand the day and night as analogous to the year, marked by cold, heat, and rain, and characterized by the processes of accumulation, aggravation, and pacification of doshas." This shloka draws an analogy between the cycle of a single day and the entire year, identifying parts of the day with specific seasons. It highlights how the processes of dosha accumulation, aggravation, and pacification occur within both the daily and annual cycles, thereby emphasizing the continuous nature of these processes. तत्र, अव्यापन्नेषु ऋतुष्वव्यापन्ना ओषधयो भवन्त्यापश्च; ता उपयुज्यमानाः प्राणायुर्बलवीर्यौजस्कर्यो भवन्ति ||१५|| "There, in uncorrupted seasons, herbs and waters remain uncorrupted; when used, they enhance life, strength, vigor, and vitality." This shloka emphasizes the importance of seasons in maintaining the potency of herbs and the purity of water. In uncorrupted seasons, these natural elements retain their beneficial properties, contributing significantly to enhancing life, strength, vigor, and vitality when used appropriately. तेषां पुनर्व्यापदोऽदृष्टकारिताः, शीतोष्णवातवर्षाणि खलु विपरीतान्योषधीर्व्यापादयन्त्यपश्च ||१६|| "Their abnormalities are caused by unseen forces; improper cold, heat, wind, and rain indeed corrupt herbs and waters." This shloka indicates that the abnormalities or impurities in herbs and waters are caused by invisible or unseen factors. It emphasizes how improper climatic conditions such as cold, heat, wind, and rain can lead to the corruption of natural elements. तासामुपयोगाद्विविधरोगप्रादुर्भावो मरको वा भवेदिति ||१७|| "Using these corrupted herbs and waters can lead to the emergence of various diseases or epidemics." This shloka highlights the adverse effects of using corrupted herbs and waters, emphasizing that their use can cause various diseases or even lead to epidemics. It underscores the importance of ensuring the purity of natural elements used in treatments to maintain health and prevent illnesses. तत्र, अव्यापन्नानामोषधीनामपां चोपयोगः ||१८|| "Therefore, the use of uncorrupted herbs and water is recommended." This shloka emphasizes the importance of using pure and uncorrupted herbs and water in treatments to ensure their effectiveness and to prevent the emergence of diseases. कदाचिदव्यापन्नेष्वपि ऋतुषु कृत्याभिशापरक्षःक्रोधाधर्मैरुपध्वस्यन्ते जनपदाः, विषौषधिपुष्पगन्धेन वा वायुनोपनीतेनाक्रम्यते यो देशस्तत्र दोषप्रकृत्यविशेषेण कासश्वासवमथुप्रतिश्यायशिरोरुग्ज्वरैरुपतप्यन्ते, ग्रहनक्षत्रचरितैर्वा, गृहदारशयनासनयानवाहनमणिरत्नोपकरणगर्हितलक्षणनिमित्तप्रादुर्भावैर्वा ||१९|| "Sometimes, even in uncorrupted seasons, regions can be afflicted due to spells, curses, demons, anger, and unrighteousness. When such regions are invaded by wind carrying poisonous herbs, flowers, or fragrances, people suffer from diseases based on their individual constitutions, such as coughing, asthma, vomiting, nasal congestion, headache, and fever. These afflictions can also be caused by the movements of celestial bodies or the appearance of inauspicious signs in houses, beds, seats, vehicles, jewelry, or utensils." This shloka discusses various factors, beyond seasonal changes, that can cause afflictions in regions. These factors include spells, curses, demonic influences, anger, unrighteous behavior, poisonous winds, celestial movements, and inauspicious signs, all of which can lead to a variety of diseases based on individual constitutions. तत्र, स्थानपरित्यागशान्तिकर्मप्रायश्चित्तमङ्गलजपहोमोपहारेज्याञ्जलिनमस्कारतपोनियम- दयादानदीक्षाभ्युपगमदेवताब्राह्मणगुरुपरैर्भवितव्यम्, एवं साधु भवति ||२०|| "Therefore, one should abandon the afflicted place and perform propitiatory rites, expiatory ceremonies, auspicious chants, oblations, offerings, worship, salutations, austerities, self-discipline, compassion, charity, and seek the refuge of deities, Brahmins, and spiritual teachers. Thus, everything will be well." This shloka emphasizes the importance of leaving afflicted places and performing various religious and spiritual practices to restore harmony and well-being. These practices include rituals, chants, offerings, worship, and seeking the guidance of deities, Brahmins, and spiritual teachers. अत ऊर्ध्वमव्यापन्नानामृतूनां लक्षणान्युपदेक्ष्यामः ||२१|| "Now, we shall describe the characteristics of uncorrupted seasons." This shloka introduces the discussion on the characteristics of uncorrupted or ideal seasons, setting the stage for understanding how these seasons influence health and well-being. वायुर्वात्युत्तरः शीतो रजोधूमाकुला दिशः | छन्नस्तुषारैः सविता हिमानद्धा जलाशयाः ||२२|| दर्पिता ध्वाङ्क्षखङ्गाह्वमहिषोरभ्रकुञ्जराः | रोध्रप्रियङ्गुपुन्नागाः पुष्पिता हिमसाह्वये ||२३|| "The wind blows cold from the north, the directions are filled with dust and smoke, the sun is covered with frost, and the water bodies are frozen. Birds like crows and herons, animals like buffaloes, wild boars, and elephants are frisky, and trees like rodhra, priyangu, and punnaga are in bloom during Hemanta (Pre-Winter)." These combined shlokas describe the characteristics of the Hemanta (Pre-Winter) season, highlighting the cold northern winds, dusty and smoky directions, frost-covered sun, frozen water bodies, active animals, and blooming trees. शिशिरे शीतमधिकं वातवृष्ट्याकुला दिशः | शेषं हेमन्तवत् सर्वं विज्ञेयं लक्षणं बुधैः ||२४|| "In Shishira (Late Winter), the cold is more intense, and the directions are disturbed by wind and rain. All other characteristics are similar to those of Hemanta (Early Winter), as understood by the wise." This shloka describes the characteristics of the Shishira (Late Winter) season, noting that it is colder than Hemanta (Early Winter) and is characterized by disturbances due to wind and rain. All other features of the season are similar to Hemanta, as recognized by those knowledgeable in the seasons. सिद्धविद्याधरवधूचरणालक्तकाङ्किते | मलये चन्दनलतापरिष्वङ्गाधिवासिते ||२५|| वाति कामिजनानन्दजननोऽनङ्गदीपनः | दम्पत्योर्मानभिदुरो वसन्ते दक्षिणोऽनिलः ||२६|| दिशो वसन्ते विमलाः काननैरुपशोभिताः | किंशुकाम्भोजबकुलचूताशोकादिपुष्पितैः ||२७|| कोकिलाषट्पदगणैरुपगीता मनोहराः | दक्षिणानिलसंवीताः सुमुखाः पल्लवोज्ज्वलाः ||२८|| "The Malaya mountain is adorned with the red dye of the feet of Siddha and Vidyadhara women and is scented with the embrace of sandalwood creepers. The southern breeze blows in spring, bringing joy to lovers, kindling passion, and breaking the pride of couples. In spring, the directions are clear and adorned with forests blossoming with flowers of Palasha, lotus, Bakula, mango, and Ashoka trees. The directions are charming, sung by the cuckoos and bees, caressed by the southern breeze, and bright with beautiful new leaves." These combined shlokas vividly describe the spring season (Vasanta), highlighting the beauty of nature, the fragrance of sandalwood, the joy and passion brought by the southern breeze, and the enchanting songs of birds and bees amidst blooming flowers and fresh leaves. ग्रीष्मे तीक्ष्णांशुरादित्यो मारुतो नैरृतोऽसुखः | भूस्तप्ता सरितस्तन्व्यो दिशः प्रज्वलिता इव ||२९|| भ्रान्तचक्राह्वयुगलाः पयःपानाकुला मृगाः | ध्वस्तवीरुत्तृणलता विपर्णाङ्कितपादपाः ||३०|| "In Grishma (Summer), the sun's rays are intense, and the wind from the southwest is harsh. The earth is scorched, the rivers are thin, and the directions seem to be ablaze. Animals are distressed, running in circles searching for water, the vegetation is destroyed, and the trees are marked with wilted leaves." These combined shlokas describe the characteristics of the Grishma (Summer) season, highlighting the intense heat from the sun, harsh winds, scorched earth, thinning rivers, distressed animals, and the damage to vegetation and trees. प्रावृष्यम्बरमानद्धं पश्चिमानिलकर्षितैः | अम्बुदैर्विद्युदुद्द्योतप्रस्रुतैस्तुमुलस्वनैः ||३१|| कोमलश्यामशष्पाढ्या शक्रगोपोज्ज्वला मही | कदम्बनीपकुटजसर्जकेतकभूषिता ||३२|| "In Pravra (Monsoon), the sky is covered with clouds driven by the western wind, adorned with lightning flashes and the loud sounds of thunder. The earth is rich with tender, green grass, shining with the brightness of Indra's pearls, and adorned with Kadamba, Nipa, Kutaja, Sarja, and Ketaka flowers." These combined shlokas describe the characteristics of the Pravra (Monsoon) season, highlighting the cloud-covered sky, lightning, thunder, lush green grass, and the blooming of various flowers. तत्र वर्षासु नद्योऽम्भश्छन्नोखाततटद्रुमाः | वाप्यः प्रोत्फुल्लकुमुदनीलोत्पलविराजिताः ||३३|| भूरव्यक्तस्थलश्वभ्रा बहुशस्योपशोभिता | नातिगर्जत्स्रवन्मेघनिरुद्धार्कग्रहं नभः ||३४|| "In the rainy season, the rivers are filled, covering their banks and trees, and the ponds are adorned with blooming white and blue lotuses. The earth is lush with crops and greenery, while the sky is often overcast with clouds, only occasionally revealing the sun and stars." These combined shlokas describe the characteristics of the rainy season, emphasizing the fullness of rivers, the blooming lotuses in ponds, the lush vegetation, and the frequently overcast sky with occasional glimpses of the sun and stars. बभ्रुरुष्णः शरद्यर्कः श्वेताभ्रविमलं नभः | तथा सरांस्यम्बुरुहैर्भान्ति हंसांसघट्टितैः ||३५|| पङ्कशुष्कद्रुमाकीर्णा निम्नोन्नतसमेषु भूः | बाणसप्ताह्वबन्धूककाशासनविराजिता ||३६|| "In Sharad (Autumn), the sun shines warmly with a tawny hue, and the sky is clear with white clouds. The lakes are adorned with blooming lotuses and the presence of swans. The earth, dotted with dry trees in marshy and dry areas, is beautified by the flowers of Banasaptaha, Bandhuka, and Kashasha trees." These combined shlokas describe the characteristics of the Sharad (Autumn) season, highlighting the warm sun, clear sky with white clouds, blooming lotuses, presence of swans in lakes, and the beauty of the earth with various flowers amidst dry trees in marshy areas. स्वगुणैरतियुक्तेषु विपरीतेषु वा पुनः | विषमेष्वपि वा दोषाः कुप्यन्त्यृतुषु देहिनाम् ||३७|| "During their appropriate or opposite seasons, or even in adverse conditions, the doshas (bodily humors) in living beings get aggravated." This shloka explains that the doshas (vata, pitta, and kapha) can become aggravated not only during their specific seasons but also in opposing seasons or under adverse conditions, affecting the health of living beings. हरेद्वसन्ते श्लेष्माणं पित्तं शरदि निर्हरेत् | वर्षासु शमयेद्वायुं प्राग्विकारसमुच्छ्रयात् ||३८|| "One should eliminate kapha in the spring, pitta in the autumn, and pacify vata in the rainy season, before the onset of diseases." This shloka emphasizes the importance of seasonal detoxification and pacification of the doshas. It suggests eliminating kapha in the spring, pitta in the autumn, and pacifying vata in the rainy season to prevent the onset of diseases and maintain balance in the body. इति सुश्रुतसंहितायां सूत्रस्थाने ऋतुचर्या नाम षष्ठोऽध्यायः ||६|| "Thus ends the sixth chapter named 'Ritucharya' in the Sutra Sthana section of the Sushruta Samhita." This verse signifies the conclusion of the sixth chapter called 'Ritucharya' in the Sutra Sthana section of the Sushruta Samhita, which discusses the seasonal regimen and its impact on health and well-being. Previous Next