Sixty-five diseases of the mouth are said to occur in seven sites: the lips, gums, teeth, tongue, palate, throat, and conditions involving all these sites. The distribution given is eight diseases of the lips, fifteen of the gums, eight of the teeth, five of the tongue, nine of the palate, seventeen of the throat, and three involving all the sites.
The commentary explains that the passage first gives the number of oral diseases and then the sites in which they arise. It notes a variant opinion that counts sixty-seven, but says the compilers of the commentary tradition do not accept that count. Ayatana here means a site or location, and the passage then names each of the seven sites.
Key terms
mukharogAH (mukharogah)
The diseases classified as disorders of the mouth.
pa~jcaShaShTi (panchashashti)
Sixty-five, the accepted total in this passage.
Ayatana (ayatana)
An anatomical site or location used for classification.
dantamUla (dantamula)
The roots or supporting flesh of the teeth, commonly rendered contextually as the gums.
The passage describes eight lip disorders. In the vAta type the lips are rough, dry, rigid, dark, intensely painful, cracked, and split. In the pitta type they are densely covered with mustard-seed-like eruptions, with burning, suppuration, discharge, and bluish or yellow coloration. In the kapha type they are swollen, itchy, slimy, cold, heavy, painless, and covered with eruptions of the same color as the lips. With combined doSha involvement they show shifting dark, yellow, or white coloration and many differently colored eruptions. With rakta involvement they bear date-fruit-colored eruptions, bleed, and appear blood-red. When mAMsa is affected they become heavy, enlarged, raised like masses of flesh, and organisms are said to occur at both corners of the mouth. With medas involvement they resemble the clear upper layer of ghee, are itchy, firm yet soft and heavy, and discharge a clear crystal-like fluid. From trauma they look blood-red, split and tear, and become nodular and itchy.
The commentary explains the distinguishing features of each lip disorder. Karkasha is likened to a rough leaf, paruSha means dry, and stabdha means immobile. DAlana and paripATana indicate splitting or blister-like fissuring; Acita and cIyete mean covered or pervaded. In the combined type, sakRt means 'to some extent,' and numerous eruptions of different colors are intended; this type is declared incurable in the classical account. In the rakta type the lips have a blood-like hue. JantavaH is glossed as organisms or worms, and sRuk means the lip corner. For the medas type, 'affected' is supplied grammatically, the comparison is to the clear upper part of ghee, and sthira means unmoving. In the traumatic type, vidIryete and pATyete describe tearing and apparent division, while grathita means nodular. The commentary distinguishes the vAta disorder as caused by vAta alone, whereas the traumatic disorder includes kapha and rakta along with injury.
Key terms
karkasha
Rough, compared by the commentary to a coarse leaf.
paripATyete (paripatyete)
The lips fissure or develop blister-like splitting.
sRuk (sruk)
The corner or margin of the lip.
ghRutamaNDa (ghritamanda)
The clear upper layer of ghee used as a visual comparison.
The diseases situated at the roots of the teeth are listed as shItAda, dantapuppuTaka, dantaveShTaka, shauShira, mahAshauShira, paridara, upakusha, dantavaidarbha, vardhana, adhimAMsa, and five kinds of nADI.
🔊 Audio coming soon
Hide commentary
dantamūlagatāstvityādi||13||
Meaning of the commentary
The commentary only introduces the list of disorders located at the roots of the teeth and adds no definitions here.
Key terms
dantamUla (dantamula)
The root or supporting tissue of a tooth; the list concerns this region.
dantaveShTaka (dantaveshtaka)
One named classical disorder affecting the tissues surrounding the teeth.
adhimAMsa (adhimamsa)
A named disorder characterized later by excess fleshy swelling.
nADI (nadi)
A tract-like or sinus-type lesion in the classical classification.
Adhikarana 6 (14-26) · Śloka 26
śōṇitaṁ dantavēṣṭēbhyō yasyākasmāt pravartatē |
durgandhīni sakr̥ṣṇāni praklēdīni mr̥dūni ca ||14||
dantamāṁsāni śīryantē pacanti ca parasparam |
śītādō nāma sa vyādhiḥ kaphaśōṇitasambhavaḥ ||15||
dantayōstriṣu vā yasya śvayathuḥ sarujō mahān |
dantapuppuṭakō jñēyaḥ kapharaktanimittajaḥ ||16||
sravanti pūyarudhiraṁ calā dantā bhavanti ca |
dantavēṣṭaḥ sa vijñēyō duṣṭaśōṇitasambhavaḥ ||17||
śvayathurdantamūlēṣu rujāvān kapharaktajaḥ |
lālāsrāvī sa vijñēyaḥ kaṇḍūmāñ śauṣirō gadaḥ ||18||
dantāścalanti vēṣṭēbhyastālu cāpyavadīryatē |
dantamāṁsāni pacyantē mukhaṁ ca paripīḍyatē ||19||
yasmin sa sarvajō vyādhirmahāśauṣirasañjñakaḥ |
dantamāṁsāni śīryantē yasmin ṣṭhīvati cāpyasr̥k ||20||
pittāsr̥kkaphajō vyādhirjñēyaḥ paridarō hi saḥ |
vēṣṭēṣu dāhaḥ pākaśca tēbhyō dantāścalanti ca ||21||
āghaṭṭitāḥ prasravanti śōṇitaṁ mandavēdanāḥ |
ādhmāyantē srutē raktē mukhaṁ pūti ca jāyatē ||22||
yasminnupakuśaḥ sa syāt pittaraktakr̥tō gadaḥ |
ghr̥ṣṭēṣu dantamūlēṣu saṁrambhō jāyatē mahān ||23||
bhavanti ca calā dantāḥ sa vaidarbhō'bhighātajaḥ |
mārutēnādhikō dantō jāyatē tīvravēdanaḥ ||24||
vardhanaḥ sa matō vyādhirjātē ruk ca praśāmyati |
hānavyē paścimē dantē mahāñchōthō mahārujaḥ ||25||
lālāsrāvī kaphakr̥tō vijñēyaḥ sō'dhimāṁsakaḥ |
dantamūlagatā nāḍyaḥ pañca jñēyā yathēritāḥ ||26||
View original
शोणितं दन्तवेष्टेभ्यो यस्याकस्मात् प्रवर्तते |
दुर्गन्धीनि सकृष्णानि प्रक्लेदीनि मृदूनि च ||१४||
दन्तमांसानि शीर्यन्ते पचन्ति च परस्परम् |
शीतादो नाम स व्याधिः कफशोणितसम्भवः ||१५||
दन्तयोस्त्रिषु वा यस्य श्वयथुः सरुजो महान् |
दन्तपुप्पुटको ज्ञेयः कफरक्तनिमित्तजः ||१६||
स्रवन्ति पूयरुधिरं चला दन्ता भवन्ति च |
दन्तवेष्टः स विज्ञेयो दुष्टशोणितसम्भवः ||१७||
श्वयथुर्दन्तमूलेषु रुजावान् कफरक्तजः |
लालास्रावी स विज्ञेयः कण्डूमाञ् शौषिरो गदः ||१८||
दन्ताश्चलन्ति वेष्टेभ्यस्तालु चाप्यवदीर्यते |
दन्तमांसानि पच्यन्ते मुखं च परिपीड्यते ||१९||
यस्मिन् स सर्वजो व्याधिर्महाशौषिरसञ्ज्ञकः |
दन्तमांसानि शीर्यन्ते यस्मिन् ष्ठीवति चाप्यसृक् ||२०||
पित्तासृक्कफजो व्याधिर्ज्ञेयः परिदरो हि सः |
वेष्टेषु दाहः पाकश्च तेभ्यो दन्ताश्चलन्ति च ||२१||
आघट्टिताः प्रस्रवन्ति शोणितं मन्दवेदनाः |
आध्मायन्ते स्रुते रक्ते मुखं पूति च जायते ||२२||
यस्मिन्नुपकुशः स स्यात् पित्तरक्तकृतो गदः |
घृष्टेषु दन्तमूलेषु संरम्भो जायते महान् ||२३||
भवन्ति च चला दन्ताः स वैदर्भोऽभिघातजः |
मारुतेनाधिको दन्तो जायते तीव्रवेदनः ||२४||
वर्धनः स मतो व्याधिर्जाते रुक् च प्रशाम्यति |
हानव्ये पश्चिमे दन्ते महाञ्छोथो महारुजः ||२५||
लालास्रावी कफकृतो विज्ञेयः सोऽधिमांसकः |
दन्तमूलगता नाड्यः पञ्च ज्ञेया यथेरिताः ||२६||
Meaning of the śloka
The passage defines disorders of the gums and tooth roots. ShItAda involves spontaneous bleeding from the gums, foul odor, dark color, moisture and softness, followed by decay and breakdown of the gum tissue, and is attributed to kapha and rakta. DantapuppuTaka is a large painful swelling around two or three teeth, attributed to kapha and rakta. DantaveShTa produces pus and blood discharge with loosening of teeth and is attributed to impaired rakta. ShauShira is painful, itchy swelling of the gums with salivation, attributed to kapha and rakta. MahAshauShira involves loose teeth, disruption extending toward the palate, suppurating gums, and severe involvement of the mouth, and is attributed to all doShas. Paridara causes wasting of gum tissue and spitting of blood and is attributed to pitta, rakta, and kapha. Upakusha includes burning and suppuration in the gums, loose teeth, bleeding even without disturbance, mild pain, swelling after bleeding, and foul odor, and is attributed to pitta and rakta. Dantavaidarbha is a major swelling after rubbing or injury to the gums, with loose teeth. Vardhana is the painful emergence of an additional tooth attributed to vAta, with pain said to cease after it erupts. AdhimAMsa is a very painful swelling near the last tooth of the jaw with salivation, attributed to kapha. Five kinds of nADI at the tooth root are understood according to the previously described types.
The commentary glosses dantaveShTa as the gum tissue around the teeth and shIryante as wasting or falling away. The grammatical dual in the description of dantapuppuTaka specifies two teeth. In mahAshauShira, 'the palate is split' is understood also to include injury to the teeth and lips; it is attributed to all doShas, and the commentary records the historical claim that it kills within seven nights. Spitting blood is explained literally. VeShTa again means gum tissue, and AghaTTita means without being moved. In dantavaidarbha, saMrambha means swelling. The statement that pain subsides when the extra tooth appears is accepted as a specific feature of vardhana. HAnavya is explained as arising in the jaw. The five nADI types are those described earlier in the NidAna section, and the nADI displaying signs of all three doShas is declared incurable.
Key terms
shItAda (shitada)
A classical gum disorder marked by spontaneous bleeding, foulness, softening, and tissue breakdown.
dantapuppuTaka (dantapupputaka)
A painful swelling centered around two or three teeth.
mahAshauShira (mahashaushira)
A severe, extensive classical disorder of the gums, teeth, palate, and mouth.
upakusha
A gum disorder with burning, suppuration, bleeding, swelling, and foul odor.
vardhana
Painful emergence of an additional tooth in this account.
nADI (nadi)
A tract-like lesion at the tooth root, classified into five types.
Eight disorders associated with the teeth are listed and described. DAlana is intense pain with the teeth seeming to split in many ways, attributed to vAta. Krimidantaka is a dark, perforated, loose and discharging tooth with swelling and severe pain that may arise without an obvious trigger, also attributed to vAta. DantaharSha is inability to tolerate cold, heat, or touch. Bha~jjanaka causes facial distortion, tooth breakage, and severe pain and is attributed to kapha and vAta. DantasharkarA is hardened deposit like grit on the teeth that removes their normal qualities. KapAlikA occurs when the tooth's outer layers split away together with that deposit and is described as destructive to the teeth. ShyAvadantaka is a tooth wholly altered by pitta mixed with rakta so that it becomes dusky or blue. HanumokSha is displacement of the jaw joint through vAta and various precipitating acts, with features resembling ardita.
The commentary glosses dAlyante as being split or torn and explains sadAgati as vAta; dAlana is declared incurable in the classical prognosis. For krimidantaka, dark, perforated, loose, swollen, and discharging teeth are specified, with the hole attributed in the text to krimi. Bha~jjanaka is also declared incurable. SharkarA is compared to a fine fragment of an earthen vessel, and guNaharI means that it takes away qualities such as whiteness. In kapAlikA, dalanti means crack or split and dantavalka means the outer covering of the teeth. ShyAvadantaka is likewise declared incurable. The precipitating acts named for jaw displacement include speaking loudly, chewing hard food, and yawning. VisaMhata means that the joint has become separated or displaced. HanumokSha is included among dental diseases because of its proximity to the teeth and the dental pain it causes.
Key terms
dAlana (dalana)
A classical condition of severe tooth pain described as splitting or tearing.
krimidantaka
A dark, perforated, loose, discharging and painful tooth disorder in the classical account.
dantasharkarA (dantasharkara)
A hard grit-like deposit on the teeth.
dantavalka
The outer layer or covering of a tooth.
hanumokSha (hanumoksha)
Displacement or separation of the jaw joint.
Adhikarana 8 (36-39) · Śloka 39
jihvāgatāstu- kaṇṭakāstrividhāstribhirdōṣaiḥ, alāsa, upajihvikā cēti ||36||
jihvā'nilēna sphuṭitā prasuptā bhavēcca śākacchadanaprakāśā |
pittēna pītā paridahyatē ca citā saraktairapi kaṇṭakaiśca |
kaphēna gurvī bahalā citā ca māṁsōdgamaiḥ śālmalikaṇṭakābhaiḥ ||37||
jihvātalē yaḥ śvayathuḥ pragāḍhaḥ sō'lāsasañjñaḥ kapharaktamūrtiḥ |
jihvāṁ sa tu stambhayati pravr̥ddhō mūlē tu jihvā bhr̥śamēti pākam ||38||
jihvāgrarūpaḥ śvayathurhi jihvāmunnamya jātaḥ kapharaktayōniḥ |
prasēkakaṇḍūparidāhayuktā prakathyatē'sāvupajihvikēti ||39||
The tongue disorders listed are three kinds of kaNTaka arising from the three doShas, alAsa, and upajihvikA. With vAta the tongue is cracked, numb, and resembles a coarse leaf. With pitta it is yellow, burns, and is covered with reddish thorn-like projections. With kapha it is heavy and thick and covered with fleshy projections resembling the thorns of a shAlmali tree. AlAsa is a deep, severe swelling beneath the tongue attributed chiefly to kapha and rakta; as it enlarges it immobilizes the tongue, while the root of the tongue undergoes marked suppuration. UpajihvikA is a tongue-tip-shaped swelling arising beneath and lifting the tongue, attributed to kapha and rakta, and accompanied by excessive salivation, itching, and burning.
The commentary explains the individual signs. The leaf comparison is to a tree with large rough leaves; citA means covered, bahalA means thick, and mAMsodgama means a fleshy projection. In alAsa, pragADha indicates an especially severe swelling. Although kapha and rakta predominate, tongue rigidity indicates vAta and marked suppuration indicates pitta; the commentator therefore treats all three doShas as involved and calls the condition incurable because it is difficult to manage. UpajihvikA is understood to form beneath the tongue because it lifts the tongue upward, and kapharaktayoni means that kapha and rakta are its causes.
Key terms
kaNTaka (kantaka)
Thorn-like projections on the tongue, described in three doSha-based forms.
alAsa (alasa)
A severe swelling beneath the tongue that can immobilize it and suppurate at its root.
upajihvikA (upajihvika)
A tongue-like swelling beneath the tongue accompanied by salivation, itching, and burning.
Nine disorders of the palate are listed: galashuNDikA, tuNDikerI, adhruSha, kacchapa, arbuda, mAMsasa~gghAta, tAlupuppuTa, tAlushoSha, and tAlupAka. GalashuNDikA is a long swelling growing from the root of the palate, likened to an inflated bladder and attributed to kapha and rakta; it produces thirst, cough, and breathing difficulty. TuNDikerI is a large swelling with pricking pain, burning, and suppuration from the same two factors. AdhruSha is a rigid red palatal swelling from rakta, with pain and fever. Kacchapa is a pale, painless, slowly arising, tortoise-like elevation attributed to kapha. Arbuda is a lotus-shaped swelling in the middle of the palate attributed to rakta and bearing the previously described signs of a rakta arbuda. MAMsasa~gghAta is a painless mass of altered flesh within the palate attributed to kapha. TAlupuppuTa is a painless, persistent, jujube-sized palatal swelling attributed to kapha associated with medas. TAlushoSha is extreme dryness and fissuring of the palate with breathing difficulty, attributed to vAta with pitta. TAlupAka is a very severe suppurative condition of the palate attributed to pitta.
The commentary treats kaNThashuNDI as another name for galashuNDikA. TuNDikerI includes pricking pain, burning, and suppuration and is compared to the fruit of wild cotton; its causes are the previously stated kapha and rakta. Kacchapa is raised like a tortoise, pale, and slow to develop. The arbuda has the form of the central part of a lotus and the previously described characteristics of a rakta arbuda; it is declared incurable in the classical prognosis. SthAyI means persistent or fixed. The word tAlu is understood as omitted before puppuTa, yielding the name tAlupuppuTa. The final phrase refers to the severe suppuration of the palate.
Key terms
galashuNDikA (galashundika)
A long swelling arising at the root of the palate with cough and breathing difficulty.
tuNDikerI (tundikeri)
A large palatal swelling compared to wild-cotton fruit, with pain, burning, and suppuration.
kacchapa (kachchhapa)
A slow, painless, pale palatal elevation likened to a tortoise.
arbuda
A classical mass or swelling; here lotus-shaped and situated in the palate.
The disorders situated in the throat are listed as five rohinis, kanthashaluka, adhijihva, valaya, balasa, ekavrinda, vrinda, shataghni, gilayu, galavidradhi, galaugha, svaraghna, mamsatana, and vidari.
Jejjata explains that ekavrinda changes into the state called vrinda through association with a particular dosha, so the traditional total of seventeen throat disorders remains consistent. Gayi considers vrinda an editorially invented reading. Others say that metrical necessity caused ekavrinda itself to be called vrinda in the later verse.
Key terms
kaNThagata roga (kanthagata roga)
A disorder situated in the throat.
rohiNI (rohini)
A group of five grave throat disorders.
ekavRunda (ekavrinda)
A named throat swelling whose relation to vrinda is disputed.
vRunda (vrinda)
A named or variant state of ekavrinda according to differing commentators.
saptadasha
The traditional total of seventeen throat disorders.
Five forms of rohini arise when vata, pitta, and kapha, separately or together, or blood affect throat tissue and produce obstructing fleshy sprouts; the disorder is described as life-threatening. Vatika rohini has intensely painful growths surrounding the tongue and blocking the throat, with severe vata-type complications. The pittaja form arises quickly, rapidly inflames and suppurates, and brings high fever. The kaphaja form also blocks the passage but ripens slowly and is heavy and firm. The tridoshaja form suppurates deeply, is difficult to restrain, and shows signs of all three doshas. The blood-born form is covered with eruptions, resembles the pittaja form, and is called incurable.
The commentary counts three single-dosha forms, one combined form, and one blood-born form. Murchhita means increased, and asuhara means life-taking. It records an alternative verse in which disturbed doshas and blood produce throat-obstructing sprouts that destroy life. The tridosha and blood forms are historically considered incurable; a quoted authority says the last two may kill immediately and the first three without intervention. Aprativaravirya means having force difficult to check, and the vatika growths are understood to occupy the tongue all around.
Key terms
rohiNI (rohini)
A grave classical throat disorder with obstructing tissue growths.
A hard, fixed, thorn-like nodule in the throat, about the size of a kola seed and attributed to kapha, is called kanthashaluka. The text says it is treatable by an operation with an instrument.
The commentary explains the lesion as having attained a thorn-like character. Because it is covered with fleshy projections, its form is compared with a shaluka.
Key terms
kaNThashAlUka (kanthashaluka)
A hard, fixed, projecting throat nodule.
kolAsthimAtra (kolasthimatra)
About the size of a kola seed or stone.
kaNTakashUka (kantakashuka)
Thorn-like or awn-like.
shastranipAtasAdhya (shastranipatasadhya)
Historically described as treatable by operative instrumentation.
A swelling above the root of the tongue, shaped like its tip and attributed to kapha mixed with blood, is called adhijihva. The text advises leaving it untreated once suppuration has developed.
Balasa produces an elongated, raised swelling that obstructs the passage of food. This condition, called valaya, is described as forceful and impossible to restrain and is historically advised to be left aside.
🔊 Audio coming soon
Hide commentary
balāsa ityādi| balāsaḥ ślēṣmā||53||
Meaning of the commentary
The commentary identifies balasa here as kapha and supplies no further interpretation.
Key terms
valaya
An elongated, raised throat swelling that obstructs food passage.
Marked kapha and vata are said to produce a throat swelling accompanied by difficult breathing and pain. Experts call this difficult and injurious to vital structures and name it balasa.
🔊 Audio coming soon
Hide commentary
gala ityādi| upapannaṁ sahitam| nipuṇā dhīmantaḥ||54||
Meaning of the commentary
The commentary explains upapanna as accompanied by, and nipuna as knowledgeable or discerning authorities.
Key terms
balAsa (balasa)
A grave throat swelling attributed to kapha and vata.
shvAsa (shvasa)
Difficult or labored breathing.
marmacchid (marmachhid)
Injuring or cutting a vital structure in the historical description.
A round, raised throat swelling that burns mildly, itches, is only slightly suppurating, soft, and heavy, and is attributed to kapha and blood, is called ekavrinda. A prominently raised, round swelling with strong burning and high fever is called vrinda; the text attributes it to aggravated pitta and blood, while a reading involving vata and blood accounts for pricking pain.
The commentary glosses sadaha as mild burning, apaki as slight suppuration, and balasa-kshataja as arising from kapha and blood. It treats vrinda as a changed state of ekavrinda and therefore regards the two as fundamentally one, preserving the total of seventeen throat diseases. A subcommentary instead reads ekavrinda from the outset.
Key terms
ekavRunda (ekavrinda)
A round, raised, mildly burning throat swelling attributed to kapha and blood.
vRunda (vrinda)
A hotter, fever-associated state or disputed separate reading.
A dense, elongated throat lesion that blocks the passage, is extensively covered with fleshy projections, and produces varied pains and elevations through all three doshas is called shataghni. It is compared with the weapon of that name and is declared incurable.
The commentary explains the comparison by quoting a description of shataghni as a large stone covered with iron spikes.
Key terms
shataghnI (shataghni)
A grave obstructing throat lesion compared with a spiked weapon.
kaNThanirodhinI (kanthanirodhini)
Obstructing the throat.
pishitapraroha
Fleshy projecting growth.
tridoShaja (tridoshaja)
Attributed to all three doshas.
Adhikarana 18 (58) · Śloka 58
granthirgalē tvāmalakāsthimātraḥ sthirō'lparuk syāt kapharaktamūrtiḥ |
saṁlakṣyatē saktamivāśanaṁ ca sa śastrasādhyastu gilāyusañjñaḥ ||58||
View original
ग्रन्थिर्गले त्वामलकास्थिमात्रः स्थिरोऽल्परुक् स्यात् कफरक्तमूर्तिः |
संलक्ष्यते सक्तमिवाशनं च स शस्त्रसाध्यस्तु गिलायुसञ्ज्ञः ||५८||
Meaning of the śloka
A firm throat nodule, about the size of an amalaka stone, with little pain and attributed to kapha and blood, makes food seem lodged in the throat. It is called gilayu and is historically described as treatable by an operation with an instrument.
The commentary explains that kapha and blood are regarded as the causes of the nodule. 'Saktam iva' means that food seems attached or stuck, and 'ashana' means food.
Key terms
gilAyu (gilayu)
A firm throat nodule associated with the sensation that food is lodged.
AmalakAsthimAtra (amalakasthimatra)
About the size of the stone of an amalaka fruit.
kapharaktamUrti (kapharaktamurti)
Having kapha and blood as its classical causal basis.
shastrasAdhya (shastrasadhya)
Historically described as amenable to operative instrumentation.
Adhikarana 19 (59) · Śloka 59
sarvaṁ galaṁ vyāpya samutthitō yaḥ śōphō rujō yatra ca santi sarvāḥ |
sa sarvadōṣō galavidradhistu tasyaiva tulyaḥ khalu sarvajasya ||59||
View original
सर्वं गलं व्याप्य समुत्थितो यः शोफो रुजो यत्र च सन्ति सर्वाः |
स सर्वदोषो गलविद्रधिस्तु तस्यैव तुल्यः खलु सर्वजस्य ||५९||
Meaning of the śloka
A swelling that spreads through the entire throat and presents with every kind of pain is called galavidradhi. It is attributed to all the doshas and is said to resemble a vidradhi produced by their combined involvement.
Galaugha is described as a large throat swelling, produced by kapha together with blood, that obstructs food and water, causes severe fever, and blocks the movement of vata. Svaraghna is described when a person becomes profoundly faint or sees darkness, breathes continuously, has a broken or altered voice, and has a dry, open-feeling throat because the air passages are coated or obstructed by kapha; the disorder is named for its destruction of the voice and is attributed to vata.
The commentary explains 'atipratamyan' as becoming extremely faint or seeing darkness, 'shvasiti' as breathing out, and 'prasaktam' as continuously. It glosses the air passages as channels obstructed by shleshma and interprets 'shvasanat' as meaning from vata.
Key terms
galaugha
A large feverish throat swelling that obstructs food and water.
svaraghna
A grave throat disorder marked by altered or lost voice and continuous breathing difficulty.
annajalAvarodhI (annajalavarodhi)
Obstructing the passage of food and water.
atipratAmyan (atipratamyan)
Becoming profoundly faint or seeing darkness, according to the commentary.
A widespread, pendulous swelling that is very difficult, gradually obstructs the throat, threatens life, and is attributed to all the doshas is called mamsatana.
The commentary explains 'pratanavan' as extensive or spreading and 'avalambi' as tending to hang down. It glosses 'prananut' as impelling or driving life-breath; the exact force of this expression in the disease description requires review.
Key terms
mAMsatAna (mamsatana)
A spreading, pendulous throat swelling that progressively obstructs the passage.
pratAnavAn (pratanavan)
Extensive or spreading.
avalambI (avalambi)
Hanging or pendulous.
galoparodha
Obstruction of the throat.
prANapraNut (pranapranut)
A difficult expression connected in the commentary with impelling the life-breath.
Adhikarana 22 (63) · Śloka 63
sadāhatōdaṁ śvayathuṁ saraktamantargalē pūtiviśīrṇamāṁsam |
pittēna vidyādvadanē vidārīṁ pārśvē viśēṣāt sa tu yēna śētē ||63||
Vidari is described as a swelling inside the mouth or throat, attributed to pitta, with burning and pricking pain, blood, foul-smelling disintegrating tissue, and a tendency to occur especially on the side on which the person sleeps.
🔊 Audio coming soon
Hide commentary
sadāhētyādi| pūtiviśīrṇamāṁsaṁ durgandhiśaṭitamāṁsam| pārśvē viśēṣāt sa tu yēna śētē iti yēnaiva pārśvēna viśēṣācchētē tēnaiva pārśvēna vidārī viśēṣēṇa bhavati| anyatrāpyasyāḥ sambhavanā sāmānyatō na nivāryatē||63||
Meaning of the commentary
The commentary explains the tissue as foul-smelling and decayed. It says that vidari appears particularly on the side on which a person habitually sleeps, while explicitly allowing that it may also occur elsewhere.
Key terms
vidArI (vidari)
A destructive, painful oral or throat swelling described with blood and foul tissue.
sadAhatoda (sadahatoda)
Accompanied by burning and pricking pain.
pUtivishIrNamAMsa (putivishirnamamsa)
Foul-smelling, disintegrating or decayed tissue.
pArshva (parshva)
The side; here linked with the side on which the person sleeps.
Adhikarana 23 (64) · Śloka 64
sarvasarāstu vātapittakaphaśōṇitanimittāḥ ||64||
View original
सर्वसरास्तु वातपित्तकफशोणितनिमित्ताः ||६४||
Meaning of the śloka
Sarvasara disorders are attributed to vata, pitta, kapha, or blood.
The commentary says that the pitta-caused and blood-caused forms are counted as one, so there are only three sarvasaras arising from vata and the other causes. They are called sarvasara because they occur throughout the whole mouth.
Key terms
sarvasara
A disorder that spreads or occurs throughout the whole mouth.
vAta (vata)
One of the classical causal categories listed for sarvasara.
pitta
A classical causal category counted together with the blood-caused form by the commentary.
kapha
One of the classical causal categories listed for sarvasara.
shoNita (shonita)
Blood, listed as a cause but combined with the pitta form in the commentary's count.
Adhikarana 24 (65-66) · Śloka 66
sphōṭaiḥ satōdairvadanaṁ samantādyasyācitaṁ sarvasaraḥ sa vātāt |
raktaiḥ sadāhaistanubhiḥ sapītairyasyācitaṁ cāpi sa pittakōpāt ||65||
kaṇḍūyutairalparujaiḥ savarṇairyasyācitaṁ cāpi sa vai kaphēna |
raktēna pittōdita ēka ēva kaiścit pradiṣṭō mukhapākasañjñaḥ ||66||
View original
स्फोटैः सतोदैर्वदनं समन्ताद्यस्याचितं सर्वसरः स वातात् |
रक्तैः सदाहैस्तनुभिः सपीतैर्यस्याचितं चापि स पित्तकोपात् ||६५||
कण्डूयुतैरल्परुजैः सवर्णैर्यस्याचितं चापि स वै कफेन |
रक्तेन पित्तोदित एक एव कैश्चित् प्रदिष्टो मुखपाकसञ्ज्ञः ||६६||
Meaning of the śloka
The vata form of sarvasara covers the mouth on all sides with eruptions accompanied by pricking pain. In the pitta form, the mouth is covered with thin, red and yellowish eruptions accompanied by burning. In the kapha form, it is covered with eruptions of the same color as the surrounding tissue, with itching and little pain. Some authorities designate the blood-associated form as mukhapaka and regard it as the same single condition that arises from pitta.
🔊 Audio coming soon
Hide commentary
sphōṭairityādi| raktaiḥ ‘sphōṭaiḥ’ iti śēṣaḥ| kaṇḍūyutairityādi ‘sphōṭaiḥ’ iti śēṣaḥ| raktēnētyādi raktēna kr̥tvā yō'sau sarvasaraḥ kaiścidācāryaiḥ mukhapākasañjñaḥ pradiṣṭaḥ kathitaḥ, sa ca pittōdita ēka ēva; na catvāraḥ sarvasarāḥ, kintu traya ēva| ēvamētē pañcaṣaṣṭirmukharōgāḥ svaptasvāyatanēṣviti||65-66||
Meaning of the commentary
The commentary supplies the word 'eruptions' after the descriptions 'red' and 'accompanied by itching.' It explains that some teachers call the blood-produced sarvasara mukhapaka and identify it with the pitta-origin form. Consequently, the commentary counts three sarvasaras, not four. It concludes that these make sixty-five diseases of the mouth in their seven respective locations.
Key terms
sarvasara
A diffuse disorder involving the mouth, classified here by dosha.
sphoTa (sphota)
An eruption or blister-like lesion covering the mouth.
satoda
Accompanied by pricking pain.
sadAha (sadaha)
Accompanied by burning.
kaNDUyuta (kanduyuta)
Accompanied by itching.
mukhapAka (mukhapaka)
The name some teachers give to the blood-associated form, identified here with the pitta form.
Thus ends the sixteenth chapter of the Nidanasthana in the Sushruta Samhita, entitled 'Diagnosis of Diseases of the Mouth.' With this chapter, the second division, the Nidanasthana, of the Sushruta Samhita—taught by the revered Dhanvantari and composed by his disciple, the sage Sushruta—is complete.
The closing verse says that Dalhana, son of Bharata and a physician, examined many earlier treatises and made the Nidanasthana very clear. It then marks the end of the sixteenth chapter of the Nidanasthana in Dalhana's commentary called Nibandhasangraha, which explains the meanings of the collected earlier works. The transmitted spelling of Dalhana's name is shown with a textual variation.
Key terms
mukharoganidAna (mukharoganidana)
Diagnosis or account of the causes and signs of diseases of the mouth; the chapter title.
nidAnasthAna (nidanasthana)
The diagnostic division of the Sushruta Samhita, completed here.
Dhanvantari
The revered teacher to whom the teaching is attributed in the colophon.
nibandhasa~ggraha (Nibandhasangraha)
The title of Dalhana's commentary.
Dalha(hla)Na (Dalhana)
The commentator's name, transmitted here with a spelling variation.