athātō jalaukāvacāraṇīyamadhyāyaṁ vyākhyāsyāmaḥ ||1|| yathōvāca bhagavān dhanvantariḥ ||2||
अथातो जलौकावचारणीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२||
Meaning of the śloka
Now we shall explain the chapter on applying leeches, as taught by the venerable Dhanvantari.
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athāta ityādi||1-2||
Meaning of the commentary
The commentary refers to the opening words 'Now, therefore' without further explanation.
nr̥pāḍhyabālasthavirabhīrudurbalanārīsukumārāṇāmanugrahārthaṁ paramasukumārō'yaṁ śōṇitāvasēcanōpāyō'bhihitō jalaukasaḥ ||3||
नृपाढ्यबालस्थविरभीरुदुर्बलनारीसुकुमाराणामनुग्रहार्थं परमसुकुमारोऽयं शोणितावसेचनोपायोऽभिहितो जलौकसः ||३||
Meaning of the śloka
Leeches are described as an especially gentle means of removing blood, intended for the benefit of kings, wealthy people, children, older people, the fearful, the weak, women and those of delicate constitution.
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jalaukasāṁ viṣayaṁ nirdiśannāha- nr̥pāḍhyētyādi| anugrahārthamiti upakārārtham| paramasukumārō'yamiti pradhānamr̥durityarthaḥ; śr̥ṅgālābū sukumārōpāyau, jalaukasastu paramasukumārōpāyaḥ; asukumārōpāyastu pracchannaṁ sirāvyadhanaṁ ca||3||
Meaning of the commentary
Anugraha means benefit or assistance. 'Especially gentle' means foremost in gentleness: horn and gourd are gentle methods, while leeches are especially gentle. Scarification and puncturing a vessel are classified as methods that are not gentle.
Key terms
tatra vātapittakaphaduṣṭaśōṇitaṁ yathāsaṅkhyaṁ śr̥ṅgajalaukālābubhiravasēcayēt, sarvāṇi sarvairvā (viśēṣastu visrāvyaṁ śr̥ṅgajalaukālābubhirgr̥hṇīyāt) ||4||
तत्र वातपित्तकफदुष्टशोणितं यथासङ्ख्यं शृङ्गजलौकालाबुभिरवसेचयेत्, सर्वाणि सर्वैर्वा (विशेषस्तु विस्राव्यं शृङ्गजलौकालाबुभिर्गृह्णीयात्) ||४||
Meaning of the śloka
The text assigns the horn, leeches and gourd respectively to removing blood affected by vata, pitta and kapha. Alternatively, any of the three may be used for blood affected by any of these doshas. A parenthetical qualification concerns removing blood that especially requires drainage by these means.
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dōṣaviśēṣēṇāpi jalaukasāṁ tatprasaṅgēnāgatasya śr̥ṅgasyālābvāśca viṣayaṁ darśayitumāha- tatra vātētyādi| asyāgrē kēcit ‘snigdhaśītarūkṣatvāt’ iti hētumudāharanti, amuṁ ca nibandhakārā na paṭhanti| pakṣāntaraṁ darśayannāha- sarvāṇītyādi| sarvāṇi vātapittakaphaduṣṭāni śōṇitāni, sarvairiti śr̥ṅgādibhiryathālābham| nanu yathāsaṅkhyamityabhidhāya sarvāṇi sarvairvētyuktamaniyataṁ vacanaṁ syādityabhiprāyēṇāha- viśēṣatastu visrāvyaṁ śr̥ṅgajalaukālābubhirgr̥hṇīyāditi; atiśayēna visrāvaṇārhaṁ yadbhavati śōṇitamatiprabalatayā tacchr̥ṅgādibhirgr̥hṇīyānnirharēdityarthaḥ| viśēṣatastvityādi pāṭhastu kaiścidēva nibandhakāraiḥ kathañcidēva vyākhyātaḥ, bahubhistu jējjhaṭādibhiḥ parihr̥ta ēva||4||
Meaning of the commentary
Some add 'because of unctuousness, coldness and dryness' as the rationale for the respective assignments; the commentary's compilers omit that reading. The alternative permits any instrument according to availability. An objection notes that allowing all instruments seems to undermine the fixed correspondence. The additional qualification is explained as permitting removal by the horn and other means when blood particularly needs drainage because of the great severity of its disorder. Only some commentators include and explain this qualification; many, including Jejjhata, omit it.
Key terms
bhavanti cātra ślōkāḥ- uṣṇaṁ samadhuraṁ snigdhaṁ gavāṁ śr̥ṅgaṁ prakīrtitam | tasmādvātōpasr̥ṣṭē tu hitaṁ tadavasēcanē ||5|| śītādhivāsā madhurā jalaukā vārisambhavā | tasmāt pittōpasr̥ṣṭē tu hitā sā tvavasēcanē ||6|| alābu kaṭukaṁ rūkṣaṁ tīkṣṇaṁ ca parikīrtitam | tasmācchlēṣmōpasr̥ṣṭē tu hitaṁ tadavasēcanē ||7||
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||
Meaning of the śloka
The verses describe a cow's horn as hot, somewhat sweet and unctuous, and therefore suitable for bloodletting when vata is involved. The leech is described as living in a cold habitat, sweet and born in water, and therefore suitable when pitta is involved. The gourd is described as pungent, dry and sharp, and therefore suitable when kapha is involved.
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tatra vātādiduṣṭē sahētuśr̥ṅgādyavacāraṇaṁ darśayannāha- bhavanti cātrētyādi| samadhuram īṣatsnigdhaṁ; kēcit ‘snigdhaṁ ślakṣṇaṁ samadhuraṁ’ iti paṭhanti| śītādhivāsā śītagr̥hā||5-7||
Meaning of the commentary
The verses give the stated reasons for each method according to the dosha. The supplied commentary glosses samadhura as slightly unctuous. Some instead read 'unctuous, smooth and somewhat sweet.' Shitadhivasa means having a cold dwelling.
Key terms
tatra pracchitē tanubastipaṭalāvanaddhēna śr̥ṅgēṇa śōṇitamavasēcayēdācūṣaṇāt, sāntardīpayā'lābvā (jalāyukā vakṣyantē) ||8||
तत्र प्रच्छिते तनुबस्तिपटलावनद्धेन शृङ्गेण शोणितमवसेचयेदाचूषणात्, सान्तर्दीपयाऽलाब्वा (जलायुका वक्ष्यन्ते) ||८||
Meaning of the śloka
After scarification, the text describes drawing out blood by suction through a horn covered with a thin membrane, or by a gourd containing a lighted lamp. The account of leeches follows.
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vātādidōṣaduṣṭarudhirāsrāvaṇaprasaṅgāgatayōḥ śr̥ṅgālābukayōravacāraṇaṁ darśayannāha- tatra pracchitē ityādi| bastiratra mūtrāśayaḥ, paṭalaṁ ghanaṁ śubhraṁ markaṭikājālakaṁ, tanuśabdastu dvayōrapi sambadhyatē| anyē tu ‘tanuvastrapaṭalāvanaddhēna’ iti paṭhanti, vyākhyānayanti ca- sūkṣmavastrāvaraṇapihitēna| sāntardīpayā madhyadīpasahitayā, śōṇitamavasēcayēditi sambandhaḥ| kēcidalābvā avacāraṇamanyathā paṭhanti; tathāhi- bhūrjapatraśaṇatulānāmityādi| ayaṁ pāṭhō'bhāvāt samagrō na likhitaḥ| śr̥ṅgalābupramāṇaṁ bhālukisakāśādavagantavyam| tathāca tadvacaḥ- “viṣāṇaṁ śvētagōrinduvakraṁ saptāṅgulāyatam | kṣiptāntaḥ picupēśīkaṁ yōjyaṁ vātayutē'sr̥ji|| aṅguṣṭhamūlavanmūlē chidramagrē'sya mudgavat”- iti; “aṣṭāṅgulapariṇāhā caturaṅgulanālasammitā sumukhī| kr̥ṣṇamr̥dāliptatanuḥ śrēṣṭhā raktāvasēcanē'lābuḥ”- iti| anyē tu śr̥ṅgālābupramāṇamatraiva paṭhanti, tathā vātādiduṣṭaraktalakṣaṇaṁ ca, sa ca pāṭhō'smābhirabhāvānna likhitaḥ||8||
Meaning of the commentary
Basti means the urinary bladder. Patala is described as a dense, white, spider-web-like layer, and 'thin' qualifies both terms. Others read 'covered with a thin cloth layer' and explain a fine-fabric covering. The instruction to remove blood also applies to the gourd with an inner lamp. Some give a different gourd procedure beginning with birch bark, hemp and cotton; the commentary says the full reading is unavailable and has not been reproduced. For dimensions it cites Bhaluki: a crescent-curved horn from a white cow, seven angulas long, containing a piece of cotton, with a base opening like the base of the thumb and a tip opening like a mung bean. The gourd is described as eight angulas in circumference, with a four-angula neck, a well-formed mouth and a body coated with black clay. Others include instrument dimensions and signs of blood affected by vata and other doshas here, but those readings are also omitted as unavailable.
Key terms
jalamāsāmāyuriti jalāyukāḥ, jalamāsāmōka iti jalaukasaḥ ||9||
जलमासामायुरिति जलायुकाः, जलमासामोक इति जलौकसः ||९||
Meaning of the śloka
They are called jalayuka because water is their life, and jalaukas because water is their dwelling.
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jalaukasāṁ niruktimāha- jalamāsāmāyurityādi|- āsāṁ jalaukasāṁ jalamāyuriti jalāyukāḥ, ‘kathyantē’ ityadhyāhāraḥ| niruktipakṣāntaramāha- jalamāsāmōka iti jalaukasaḥ||9||
Meaning of the commentary
The commentary supplies the understood verb 'are called' in the first derivation: water is the life of these leeches. The second gives another derivation of their name from water being their dwelling.
Key terms
tā dvādaśa; tāsāṁ saviṣāḥ ṣaṭ, tāvatya ēva nirviṣāḥ ||10||
ता द्वादश; तासां सविषाः षट्, तावत्य एव निर्विषाः ||१०||
Meaning of the śloka
There are twelve kinds. Six are classified as poisonous and an equal number as nonpoisonous.
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idānīṁ cikitsōpayōginīṁ jalaukasāṁ saṅkhyāṁ nirdēṣṭumāha- tā dvādaśētyādi| tāsāmēva saviṣanirviṣabhēdāddvividhatvamāha- tāsāmityādi| ēvaśabdō'tra paratantrōktasaviṣāṣṭajalaukāśaṅkānirāsārtham||10||
Meaning of the commentary
The enumeration is relevant to treatment. The twelve are divided into poisonous and nonpoisonous groups. The emphatic word eva excludes the possibility of eight poisonous kinds stated in another treatise.
Key terms
tatra saviṣāḥ- kr̥ṣṇā, karburā, alagardā, indrāyudhā, sāmudrikā, gōcandanā cēti | tāsu, añjanacūrṇavarṇā pr̥thuśirāḥ kr̥ṣṇā; varmimatsyavadāyatā chinnōnnatakukṣiḥ karburā; rōmaśā mahāpārśvā kr̥ṣṇamukhī alagardā; indrāyudhavadūrdhvarājibhiścitrā indrāyudhā; īṣadasitapītikā vicitrapuṣpākr̥ticitrā sāmudrikāḥ; gōvr̥ṣaṇavadadhōbhāgē dvidhābhūtākr̥tiraṇumukhī gōcandanēti | tābhirdaṣṭē puruṣē daṁśē śvayathuratimātraṁ kaṇḍūrmūrcchā jvarō dāhaśchardirmadaḥ sadanamiti liṅgāni bhavanti | tatra mahāgadaḥ pānālēpananasyakarmādiṣūpayōjyaḥ | indrāyudhādaṣṭamasādhyam | ityētāḥ saviṣāḥ sacikitsitā vyākhyātāḥ ||11||
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||
Meaning of the śloka
The six leeches classified as poisonous are Krishna, Karbura, Alagarda, Indrayudha, Samudrika and Gochandana. Krishna is the colour of powdered anjana and has a broad head. Karbura is elongated like a varmi fish, with an abdomen depressed in places and raised in others. Alagarda looks hairy, has large sides and a dark mouth. Indrayudha is patterned with upright stripes like a rainbow. Samudrika is somewhat dark-yellow, with varied flower-like markings. Gochandana has a divided appearance underneath, resembling a bull's scrotum, and a small mouth. The text associates their bites with marked swelling at the site, severe itching, fainting, fever, burning, vomiting, an intoxicated state and bodily exhaustion. It describes Mahagada for drinking, application, nasal administration and other measures. A person bitten by Indrayudha is declared incurable in this account. Thus the poisonous kinds and their treatment have been described.
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saviṣāṇāṁ pōṣaṇāvacāraṇaniṣēdhārthaṁ pramādatastvacāritānāṁ svayaṁ vā lagnānāṁ vyāpaccikitsārthaṁ nāmnā nirdēśaṁ kurvannāha- tatra saviṣā ityādi| tāsāmākr̥tiṁ nirdēṣṭumāha- tāsvañjanētyādi| añjanaṁ kajjalaṁ, pr̥thuśirā mahāmastakā| varmimatsyaḥ sarpākāraḥ, anyē rōhitamatsyamāhuḥ; chinnōnnatakukṣiriti kvacicchinnakukṣiḥ kvacidunnatakukṣiḥ| rōmaśēti valiyuktatvādrōmāvatatēva pratibhāti| indrāyudhaṁ śakradhanuḥ; citrā citritā maṇḍitētyarthaḥ| vicitrapuṣpākr̥ticitrēti nānāsaṁsthānadhavalabinducitrā| gōvr̥ṣaṇavadadhōbhāgē dvidhābhūtākr̥tiriti vr̥ṣabhāṇḍa ivādhōbhāgē dviprakārabhūtākr̥tiḥ| tāsāṁ daṁśē viṣōpadravaṁ nirdiśannāha;- tābhirdaṣṭē ityādi| atimātraśabdaḥ kaṇḍvādibhiḥ saha pratyēkaṁ sambadhyatē| madaḥ pūgaphalēnēva mattatā| sadanamaṅgaglāniḥ| tāsāṁ daṁśaviṣē cikitsāṁ vaktumāha- tatra mahāgada ityādi| tatra tasmin viṣē mahāgadaḥ ‘trivr̥dviśalyē madhukaṁ haridrē’(ka. a. 5) ityādinā kalpasthānōktaḥ| nasyakarmādiṣvityatrādiśabdāt pariṣēkāvagāhādiṣu yōjyaḥ| indrāyudhētyādi asādhyam asādhanārham| taddaṁśaliṅgaṁ tvasādhyasarpadaṣṭaviṣavēgavijñānavadvēditavyam; anyē tu śvayathvādīnāṁ sampūrṇaliṅgatvādariṣṭādyupapattērmahāgadāvacāraṇēnāpyanupaśāntēstalliṅgajñānamityāhuḥ||11||
Meaning of the commentary
These names are given to exclude such leeches from keeping and application, and to explain management of complications when one is applied accidentally or attaches by itself. Anjana here means soot or collyrium, and a broad head means a large head. Varmi is explained as a snake-shaped fish; others identify it as rohita. Karbura has an abdomen depressed in some places and raised in others. Alagarda appears hairy because of its folds. Indrayudha means Indra's bow, the rainbow. Samudrika's flower-like pattern is explained as white spots of different shapes. Gochandana's underside appears divided in two like a bull's scrotum. 'Excessive' qualifies itching and the other symptoms individually. Mada resembles the intoxicated condition associated with areca fruit; sadana means weariness of the limbs. Mahagada refers to the preparation taught in Kalpasthana in the passage beginning 'trivridvishalye madhukam haridre'. The additional measures include pouring and immersion. For Indrayudha, incurable means not fit for curative treatment. One explanation says its signs should be understood by comparison with the stages of poisoning in an incurable snakebite. Others identify it by the full set of swelling and the other symptoms, the presence of ominous signs, and failure to subside even after Mahagada.
Key terms
atha nirviṣāḥ- kapilā, piṅgalā, śaṅkumukhī, mūṣikā, puṇḍarīkamukhī, sāvarikā cēti | tatra, manaḥśilārañjitābhyāmiva pārśvābhyāṁ pr̥ṣṭhē snigdhā mudgavarṇā kapilā; kiñcidraktā vr̥ttakāyā piṅgā''śugā ca piṅgalā; yakr̥dvarṇā śīghrapāyinī dīrghatīkṣṇamukhī śaṅkumukhī; mūṣikākr̥tivarṇā'niṣṭagandhā ca mūṣikā; mudgavarṇā puṇḍarīkatulyavaktrā puṇḍarīkamukhī; snigdhā padmapatravarṇā'ṣṭādaśāṅgulapramāṇā sāvarikā, sā ca paśvarthē; ityētā aviṣā vyākhyātāḥ ||12||
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||
Meaning of the śloka
The six leeches classified as non-poisonous are Kapila, Pingala, Shankumukhi, Mushika, Pundarikamukhi and Savarika. Kapila has sides that look coloured with manahshila, and a smooth, mudga-coloured back. Pingala is somewhat reddish, rounded in body, tawny and quick-moving. Shankumukhi has the colour of liver, sucks quickly, and has a long, pointed mouth. Mushika resembles a mouse in shape and colour and has an unpleasant smell. Pundarikamukhi is mudga-coloured and has a lotus-like mouth. Savarika is smooth, has the colour of a lotus leaf, and measures eighteen angulas; the text assigns this kind to use on animals.
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upādānārthaṁ nirviṣāṇāṁ nāmāni nirdiśannāha- athētyādi| tā ēva lakṣaṇairnirdiśannāha- tatrētyādi| mudgavarṇā haritamudgavarṇā| piṅgalā kapilā| āśugā śīghragāminī| yakr̥dvarṇā nīlalōhitavarṇā| mūṣikākr̥tivarṇēti mūṣikākr̥tirmūṣikavarṇā cētyarthaḥ| puṇḍarīkatulyavaktrēti padmavadvistīrṇamukhī| sāvarikāyā viṣayamāha- sā cētyādi| paśvarthē hastyaśvādīnāmarthē, na punarmanuṣyāṇām||12||
Meaning of the commentary
These names are supplied to identify the kinds to be selected. Mudga colour means the green colour of mung beans. Pingala's colour is glossed as tawny, and ashuga means moving quickly. Liver colour is explained as blue-red. Mushika resembles a mouse in both shape and colour. A lotus-like mouth means a broadly spread mouth. Savarika is assigned to elephants, horses and other animals, not to humans.
Key terms
tāsāṁ yavanapāṇḍyasahyapautanādīni kṣētrāṇi; tēṣu mahāśarīrā balavatyaḥ śīghrapāyinyō mahāśanā nirviṣāśca viśēṣēṇa bhavanti ||13||
तासां यवनपाण्ड्यसह्यपौतनादीनि क्षेत्राणि; तेषु महाशरीरा बलवत्यः शीघ्रपायिन्यो महाशना निर्विषाश्च विशेषेण भवन्ति ||१३||
Meaning of the śloka
Their regions include Yavana, Pandya, Sahya and Pautana. The text especially describes leeches from these places as large-bodied, strong, quick to suck, able to take a large amount, and non-poisonous.
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nirviṣāṇāṁ praśastāni kṣētrāṇyāha- tāsāmityādi| yavanaḥ turuṣkadēśaḥ, pāṇḍyō dakṣiṇadigvibhāgīyō dēśaḥ, sahyō narmadāyāḥ pārē parvataviśēṣaḥ, pautanō mathurāpradēśaḥ| yavanādikṣētrēṣu kīdr̥śā jalaukā bhavantītyāha- tēṣvityādi| kēcidyavanādīni kṣētrāṇi na paṭhanti; kutaḥ? saviṣāṇāṁ saviṣakīṭādikōthasya kṣētratvāt, nirviṣāṇāṁ tu padmōtpalādikōthasya kṣētratvādayuktaṁ yavanādikṣētrakathanamiti vadanti||13||
Meaning of the commentary
The commentary identifies Yavana as Turushka country, Pandya as a southern region, Sahya as a particular mountain beyond the Narmada, and Pautana as the Mathura region. Some readers omit this list of geographical regions. They object that the habitats or sources of poisonous leeches are decomposing poisonous creatures and similar matter, whereas those of non-poisonous leeches are decomposing lotuses and related plants; on that understanding, they consider the geographical list inappropriate here.
Key terms
tatra, saviṣamatsyakīṭadarduramūtrapurīṣakōthajātāḥ kaluṣēṣvambhasu ca saviṣāḥ; padmōtpalanalinakumudasaugandhikakuvalayapuṇḍarīkaśaivalakōthajātā vimalēṣvambhaḥsu ca nirviṣāḥ ||14|| bhavati cātra- kṣētrēṣu vicarantyētāḥ salilāḍhyasugandhiṣu | na ca saṅkīrṇacāriṇyō na ca paṅkēśayāḥ sukhāḥ ||15||
तत्र, सविषमत्स्यकीटदर्दुरमूत्रपुरीषकोथजाताः कलुषेष्वम्भसु च सविषाः; पद्मोत्पलनलिनकुमुदसौगन्धिककुवलयपुण्डरीकशैवलकोथजाता विमलेष्वम्भःसु च निर्विषाः ||१४|| भवति चात्र- क्षेत्रेषु विचरन्त्येताः सलिलाढ्यसुगन्धिषु | न च सङ्कीर्णचारिण्यो न च पङ्केशयाः सुखाः ||१५||
Meaning of the śloka
The text classifies as poisonous those leeches arising in the decomposing matter of poisonous fish, insects, frogs, urine and faeces, and in turbid water. Those arising in the decomposing matter of padma, utpala, nalina, kumuda, saugandhika, kuvalaya, pundarika and shaivala, and in clear water, are classified as non-poisonous. A verse states that these beneficial leeches move through pleasantly scented places rich in water; they do not range among mixed, unsuitable matter or lie in mud.
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idānīṁ saviṣanirviṣakōthakaluṣanirmalajalōtpannānāṁ jalaukasāṁ saviṣanirviṣatvaṁ darśayannāha- tatra saviṣētyādi| kōthaḥ pūtibhāvaḥ| kaluṣēṣu malinēṣu| padmōtpalētyādi padmamīṣacchuklam, utpalamīṣannīlaṁ, nalinamīṣadraktaṁ, kumudaṁ ‘kuiā’ iti lōkē, saugandhikaṁ gardabhapuṣpābhidhānamatyantasurabhi candrōdayavikāśi, kuvalayaṁ raktōtpalaṁ, puṇḍarīkam atiśvētapadmaṁ, śaivalaṁ śaivālaṁ, kōthajātā iti ēṣāṁ pūtibhāvajātāḥ| idānīṁ kṣētrasaṅgrahaślōkamāha- bhavati cātrētyādi| ētā iti pūrvōktā nirviṣā jalaukāḥ, sugandhiṣu śōbhanagandhiṣu| na ca saṅkīrṇacāriṇya iti na viṣādiviruddhāhārabhujaḥ śaivalādyaśanatvāt| na ca paṅkē svapanti, tr̥ṇōdakapatraśayanatvāt| sukhā iti sukhahētutvāt, sukhakāriṇya ityarthaḥ||14-15||
Meaning of the commentary
Kotha means decomposition or putrefaction, and turbid water means dirty water. The plant names are distinguished as follows: padma is somewhat white, utpala somewhat blue, and nalina somewhat red. Kumuda has the vernacular name 'kuia'. Saugandhika is called gardabhapushpa, is very fragrant and opens at moonrise. Kuvalaya is the red utpala, pundarika a very white lotus, and shaivala is the aquatic growth of that name. The text describes the leeches as arising from these plants in their decomposed state. The concluding verse refers to the non-poisonous kinds already mentioned. Pleasantly scented means having a good smell. The statement about not ranging in mixed places is interpreted as not consuming poison and other unsuitable food, because they feed on shaivala and similar material. They do not sleep in mud but rest on grass and aquatic leaves. Calling them pleasant or beneficial refers to their being a cause of comfort.
Key terms
tāsāṁ grahaṇamārdracarmaṇā, anyairvā prayōgairgr̥hṇīyāt ||16||
तासां ग्रहणमार्द्रचर्मणा, अन्यैर्वा प्रयोगैर्गृह्णीयात् ||१६||
Meaning of the śloka
The text describes collecting the leeches with moist hide or by other methods.
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tāsāṁ grahaṇōpāyaṁ darśayannāha- tāsāṁ grahaṇamityādi| grahaṇaṁ cāsāṁ śaratkālē, tantrāntaravacanāt| anyairvā prayōgairiti sadyōhatajantumāṁsapēśīnavanītaghr̥takṣīrādyabhyaktajaṅghādyavayavairvā||16||
Meaning of the commentary
Their collection is assigned to autumn on the authority of another treatise. The other methods include freshly killed animal flesh and body parts such as the shanks smeared with fresh butter, ghee, milk and similar materials.
Key terms
athaināṁ navē mahati ghaṭē sarastaḍāgōdakapaṅkamāvāpya nidadhyāt; bhakṣyārthē cāsāmupaharēcchaivalaṁ vallūramaudakāṁśca kandāṁścūrṇīkr̥tya; śayyārthaṁ tr̥ṇamaudakāni ca patrāṇi; tryahāttryahāccābhyō'nyajjalaṁ bhakṣyaṁ ca dadyāt; saptarātrāt saptarātrācca ghaṭamanyaṁ saṅkrāmayēt ||17||
अथैनां नवे महति घटे सरस्तडागोदकपङ्कमावाप्य निदध्यात्; भक्ष्यार्थे चासामुपहरेच्छैवलं वल्लूरमौदकांश्च कन्दांश्चूर्णीकृत्य; शय्यार्थं तृणमौदकानि च पत्राणि; त्र्यहात्त्र्यहाच्चाभ्योऽन्यज्जलं भक्ष्यं च दद्यात्; सप्तरात्रात् सप्तरात्राच्च घटमन्यं सङ्क्रामयेत् ||१७||
Meaning of the śloka
The text describes keeping the leeches in a large new pot containing water and mud from a lake or pond. Their food consists of shaivala, vallura and aquatic tubers reduced to small particles. Grass and aquatic leaves are provided for resting. Water and food are replaced every three days, and the leeches are transferred to another pot every seven days.
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pōṣaṇaṁ darśayannāha- athaināmityādi| āvāpya prakṣipya| nidadhyāt sthāpayēt| vallūraṁ śuṣkamāṁsam| saṅkrāmayēt sañcārayēt||17||
Meaning of the commentary
Avapya means putting in, nidadhyat means placing, and sankramayet means transferring. Vallura is dried meat.
Key terms
bhavati cātra- sthūlamadhyāḥ parikliṣṭāḥ pr̥thvyō mandavicēṣṭitāḥ | agrāhiṇyō'lpapāyinyaḥ saviṣāśca na pūjitāḥ ||18||
भवति चात्र- स्थूलमध्याः परिक्लिष्टाः पृथ्व्यो मन्दविचेष्टिताः | अग्राहिण्योऽल्पपायिन्यः सविषाश्च न पूजिताः ||१८||
Meaning of the śloka
A verse states that leeches with thick middles, a distressed appearance, excessive breadth or sluggish movement, those that do not attach or take little blood, and the poisonous kinds are not favoured.
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tāsvayōgyā nidarśayannāha- bhavati cātrētyādi| parikliṣṭā amanōjñadarśanāḥ, pr̥thvyō vistīrṇāḥ, mandavicēṣṭitā mandagāminyaḥ, na pūjitā na ślāghitāḥ||18||
Meaning of the commentary
This identifies unsuitable leeches. Pariklishta is explained as unpleasant in appearance; prithvi means broad; slow movement means moving sluggishly. 'Not honoured' means not commended for selection.
Key terms
atha jalaukōvasēkasādhyavyādhitamupavēśya saṁvēśya vā, virūkṣya cāsya tamavakāśaṁ mr̥dgōmayacūrṇairyadyarujaḥ syāt | gr̥hītāśca tāḥ sarṣaparajanīkalkōdakapradigdhagātrīḥ salilasarakamadhyē muhūrtasthitā vigataklamā jñātvā tābhī rōgaṁ grāhayēt | ślaṇaśuklārdrapicuprōtāvacchannāṁ kr̥tvā mukhamapāvr̥ṇuyāt; agr̥hṇantyai kṣīrabinduṁ śōṇitabinduṁ vā dadyāt, śastrapadāni vā kurvīta; yadyēvamapi na gr̥hṇīyāttadā'nyāṁ grāhayēt ||19||
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||
Meaning of the śloka
The historical procedure seats or lays down a patient with a condition considered suitable for leech application. If the site is free from a wound or pain, it describes drying or roughening it with powdered earth and cow dung. The leeches are coated with a watery paste of mustard and turmeric, kept briefly in a water vessel and applied to the affected area once free from fatigue. Smooth, white, damp cotton or cloth covers the leech, with its mouth exposed. If it does not attach, the text describes offering a drop of milk or blood, or making small instrument marks at the site. Another leech is used if it still does not attach.
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tāsāmavacāraṇamuddiśannāha- athētyādi| saṁvēśya śāyayitvā| arujamavraṇaṁ, savraṇē tu gandhaklēdābhyāmēva gr̥hṇantiḥ; athavā rujāvati virukṣaṇēna rujātivr̥ddhiḥ| salilasarakaṁ jalapātraṁ; kēcit salilasarakasthānē ‘sarakamadhyē cāriṇyaḥ’ iti paṭhanti, sarakaṁ jalapūrṇapātram| rōgō'tra rōgādhiṣṭhānaṁ dōṣādhiṣṭhānaṁ vā| ślakṣṇētyādi| picuḥ tūlaṁ bījahīnaḥ kārpāsaḥ, prōtaṁ vastram| apāvr̥ṇuyāt ācchādayēt||19||
Meaning of the commentary
Samveshya means laying the patient down. Aruja is explained as unwounded: on an existing wound, smell and moisture themselves cause attachment. Alternatively it means without pain, since roughening a painful site would increase pain. Salilasaraka means a water vessel; some instead read a phrase describing leeches moving in a water-filled vessel. Roga means the location of the disease or dosha. Picu is seedless cotton and prota is cloth. The commentary glosses apavrunuyat as 'cover,' contrary to the sense of uncovering supported by the instruction concerning the mouth.
Key terms
yadā ca niviśatē'śvakhuravadānanaṁ kr̥tvōnnamya ca skandhaṁ tadā jānīyādgr̥hṇātīti; gr̥hṇantīṁ cārdravastrāvacchannāṁ kr̥tvā dhārayēt ||20||
यदा च निविशतेऽश्वखुरवदाननं कृत्वोन्नम्य च स्कन्धं तदा जानीयाद्गृह्णातीति; गृह्णन्तीं चार्द्रवस्त्रावच्छन्नां कृत्वा धारयेत् ||२०||
Meaning of the śloka
The leech is considered attached when it settles with its mouth shaped like a horse's hoof and raises its neck region. While it takes blood, the text describes keeping it covered with damp cloth.
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rōgādhiṣṭhānē tāsāṁ grahaṇalakṣaṇamāha- yadētyādi| niviśatē lagatītyarthaḥ, gr̥hṇāti vidhyatītyarthaḥ| gr̥hṇantīṁ śōṇitamādadānāmityarthaḥ| ārdravastrāvacchannāmiti itthaṁ sukhitā śīghraṁ raktaṁ pibati; jalaukāstvātmaprabhāvēṇa prāgduṣṭamēva raktaṁ pibanti, yathā dugdhamiśritōdakāddhaṁsō dugdhamēva pibatītyarthaḥ||20||
Meaning of the commentary
Nivishate means attaching, and gruhnati first means piercing, while its following related form means taking blood. The damp cloth is said to keep the leech comfortable so that it drinks quickly. The commentator claims that the leech's distinctive property enables it to drink vitiated blood first, comparing this with the traditional image of a hamsa drinking milk alone from a mixture of milk and water.
daṁśē tōdakaṇḍuprādurbhāvairjānīyācchuddhamiyamādatta iti; śuddhamādadānāmapanayētḥ atha śōṇitagandhēna na muñcēnmukhamasyāḥ saindhavacūrṇēnāvakirēt ||21||
दंशे तोदकण्डुप्रादुर्भावैर्जानीयाच्छुद्धमियमादत्त इति; शुद्धमाददानामपनयेतः अथ शोणितगन्धेन न मुञ्चेन्मुखमस्याः सैन्धवचूर्णेनावकिरेत् ||२१||
Meaning of the śloka
Pricking pain and itching at the bite are presented as signs that the leech is taking pure blood. The text calls for its removal at that point. If it does not release because of the smell of blood, its mouth is sprinkled with powdered saindhava.
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tāsāṁ viśuddharaktādānē vijñānōpāyaṁ darśannāha- tōdētyādi| tōdō vyathā, sa dhātukṣayōtpannēna vāyunā| śuddharaktakṣayāt ślēṣmakāryaṁ kaṇḍūriha na syāditi kēcit kaṇḍūgrahaṇaṁ na kurvanti; anyē tu vadanti- āgnēyaraktadhātukṣayāt kaphadhātōḥ saumyasya jalaukāmukhaklēdavardhitasya vr̥ddhēḥ kaṇḍūsambhava iti; anyē tu ‘daṁśatōdakaṇḍūprādurbhāvaiḥ’ iti paṭhanti, vyākhyānayanti ca- daṁśō vanamakṣikā, daṁśēna kr̥tō yastōdō vyathā, tasmin tōdē yādr̥śī kaṇḍūstādr̥śī kaṇḍūryadā syāt, tadā śuddharaktādānaṁ jānīyāt| tatra kiṁ kuryādityāha- śuddhamityādi| avakirēt avacūrṇayēt| anyē tu ‘śōṇitagardhēna’ iti paṭhanti, gardhēnābhikāṅkṣayā, vadanti ca- ‘gandhēna’ ityayukttaḥ pāṭhaḥ, kutaḥ? yasmājjalaukasāṁ gandhēndriyaṁ nāstīti||21||
Meaning of the commentary
Toda means pain, attributed here to vata arising from tissue depletion. Some omit itching, arguing that a kapha effect should not arise from depletion of pure blood. Others defend the reading: depletion of fiery rakta allows cool, moist kapha, further increased by moisture from the leech's mouth, to increase and cause itching. Another reading compares the itching with that accompanying the painful bite of a forest fly; this kind of itching signals pure blood being drawn. Avakiret means sprinkling with powder. Some read 'desire for blood' instead of 'smell of blood,' rejecting the smell reading on the stated ground that leeches lack an organ of smell.
Key terms
atha patitāṁ taṇḍulakaṇḍanapradigdhagātrīṁ tailalavaṇābhyaktamukhīṁ vāmahastāṅguṣṭhāṅgulībhyāṁ gr̥hītapucchāṁ dakṣiṇahastāṅguṣṭhāṅgulibhyāṁ śanaiḥ śanairanulōmamanumārjayēdāmukhāt, vāmayēt tāvadyāvat samyagvāntaliṅgānīti | samyagvāntā salilasarakē nyastā bhōktukāmā satī carēt | yā sīdatī na cēṣṭatē sā durvāntā, tāṁ punaḥ samyagvāmayēt | durvāntāyā vyādhirasādhya indramadō nāma bhavati | atha suvāntāṁ pūrvavat sannidadhyāt ||22||
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||
Meaning of the śloka
After the leech drops off, the text describes coating its body with rice-pounding particles and its mouth with oil and salt. Its tail is held with the left thumb and finger while the right thumb and finger stroke gently towards the mouth until signs of complete disgorging appear. A properly emptied leech moves in water as though seeking food. One that sinks and does not move is considered incompletely emptied, and the process is repeated. The text names indramada as an incurable disease of an incompletely emptied leech. A properly emptied leech is stored as previously described.
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pātitāyā rudhirāpaharaṇavidhānāyāha- atha patitāmityādi| taṇḍulakaṇḍanaṁ guṇḍanaṁ ‘kaṇā’ ityarthaḥ| anulōmam anukūlam, anumārjayēt prōñchayēt, āmukhāditi mukhaṁ yāvadityarthaḥ| samyagvāntaliṅgānyāha- samyagityādi salilasarakanyastā jalapūrṇaśarāvē'rpitā| carēt gacchēt| durvāntāyā liṅgānyāha- yā sīdatītyādi| sīdati nimajjati| durvāntāvacārādvyādhiviśēṣamāha- durvāntāyā ityādi| “asya tu vyādhēḥ śāstrē lakṣaṇānirdēśānna paṭhanīyaḥ” ityēkē| atha suvāntā kiṁ kāryētyāha- suvāntāmiti| pūrvavaditi yathā- ‘navē mahati ghaṭē’ ityādau||22||
Meaning of the commentary
The rice-pounding material means small particles. Anuloma means in the appropriate direction, anumarjayet wiping or stroking, and amukha as far as the mouth. Movement in a water-filled bowl indicates proper disgorging. Sidati means sinking. Some omit the statement about indramada because the treatise does not specify its signs. Storage 'as before' refers to the directions beginning with a new, large pot.
Key terms
śōṇitasya yōgāyōgānavēkṣya śatadhautaghr̥tābhyaṅgaḥ, tatpicudhāraṇaṁ vā; jalaukōvraṇān madhunā'vaghaṭṭayēt, śītābhiradbhiḥ pariṣēcayēdbadhnīta vā, kaṣāyamadhurasnigdhaśītaiśca pradēhaiḥ pradihyāditi ||23||
शोणितस्य योगायोगानवेक्ष्य शतधौतघृताभ्यङ्गः, तत्पिचुधारणं वा; जलौकोव्रणान् मधुनाऽवघट्टयेत्, शीताभिरद्भिः परिषेचयेद्बध्नीत वा, कषायमधुरस्निग्धशीतैश्च प्रदेहैः प्रदिह्यादिति ||२३||
Meaning of the śloka
After considering whether blood removal has been appropriate, the text describes applying shatadhauta ghee or holding cotton soaked in it against the site. It also names stimulating leech wounds with honey, pouring cold water, bandaging, and applying astringent, sweet, unctuous and cooling pastes.
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śōṇitāvasēcanē uttarakarmāṇi nirdiśannāha- śōṇitasyētyādi| yōgaḥ samyaksruti; ayōgō yōgādanyaḥ, sa trividhō hīnātimithyāyōgabhēdāt| tatra yōgē śatadhautaghr̥tābhyaṅgaḥ, śatadhautaghr̥tāktapicudhāraṇaṁ vā| hīnayōgē kiṁ kuryādityāha- jalaukōvraṇān madhunā avaghaṭṭayēt cālayēt srāvaṇārtham| atiyōgē kiṁ kuryādityāha- śītābhiradbhiśca pariṣēcayēdbadhnīta vēti; śītalajalapariṣēcanaṁ bandhanaṁ ca jalaukōmukhapadasya raktasthityartham| mithyāyōgē upakramamāha- kaṣāyētyādi| pradihyāt limpēt| atra kaṣāyapradēhaḥ śēṣaduṣṭaraktaprasādārthaṁ, madhuraiḥ pradēhaḥ srutāduṣṭaraktavardhanārthaṁ; anyē tu “mūrcchādyupadravaparihārārthaṁ śītalajalasēkaḥ, madhunā'vaghaṭṭanaṁ kaṣāyādilēpanaṁ ca sandhānārtham” iti vyākhyānayanti| śōṇitasrāvaṇamapi puruṣabalapramāṇāddōṣabalapramāṇādvā vātādijanitavyādhibalapramāṇādvā yāvacchōṇitasya samyakśuddhirbhavati tāvadvā rōgāśayaṁ vā samīkṣya| tadyathā- alpīyasi rōgāśayē'lpaṁ raktamāharaṇīyaṁ, mahati punarbahviti| raktamōkṣaṇaṁ ca palādimānēna, palaṁ cātra pakvasaptaguñjāphalapramāṇamāṣakēṇa, tānyapi cārdhatrayōdaśapalāni prasthaḥ; raktaprasthaścaikaikasyāṁ sirāyāṁ mōkṣaṇīyaḥ; tadapi dvābhyāṁ divasābhyāṁ; prasthaścātrōttamamātrā; madhyamā mātrā'rdhaprasthaḥ, ardhaprasthaścātra karṣādhikaṣaṭpalāni, ētadapi dvābhyāmahōbhyāṁ srāvaṇīyam; adhamamātrā kuḍavaṁ, kuḍavaścātrāṣṭamāṣādhikāni trīṇi palāni; idamapi dinadvayēna mōkṣaṇīyam; iti prasiddhaḥ karmamārgaḥ||23||
Meaning of the commentary
Yoga means proper blood flow; ayoga includes insufficient, excessive and improper blood removal. For proper removal, the commentary assigns shatadhauta ghee or cotton soaked in it. For insufficient removal, honey is used to stimulate bleeding. For excessive removal, cold water and bandaging at the bite are intended to stop the flow. For improper removal, astringent pastes are explained as improving remaining vitiated blood, and sweet pastes as replenishing pure blood that has escaped. Others explain cold water as countering complications such as fainting, and honey with astringent and other pastes as promoting closure. The quantity removed should reflect the person's strength, the strength of the dosha or disease, purification of the blood, and the affected site's extent: less from a small site, more from a large one. A traditional measurement scheme follows in pala and related units, referring to a mashaka based on seven ripe gunja fruits. One prastha equals twelve and a half pala and is described as the largest amount from an individual sira over two days. The middle amount is half a prastha, expressed as six pala plus one karsha, also over two days. The smallest is one kudava, expressed as three pala plus eight masha, again over two days. These are reported as the commentary's customary procedure, without conversion to modern units.
Key terms
bhavati cātra- kṣētrāṇi grahaṇaṁ jātīḥ pōṣaṇaṁ sāvacāraṇam | jalaukasāṁ ca yō vētti tatsādhyān sa jayēdgadān ||24||
भवति चात्र- क्षेत्राणि ग्रहणं जातीः पोषणं सावचारणम् | जलौकसां च यो वेत्ति तत्साध्यान् स जयेद्गदान् ||२४||
Meaning of the śloka
A concluding verse states that someone who understands the habitats, collection, varieties, maintenance and application of leeches can overcome the diseases considered amenable to them.
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idānīṁ saṅgrahaślōkamāha- bhavati cātrētyādi| kṣētrāṇīti saviṣāṇāṁ kṣētrāṇi ‘tatra saviṣakīṭa’ ityādi, nirviṣāṇāṁ ‘padmōtpalapatra’ ityādi| grahaṇamiti ‘tāsāṁ grahaṇamārdracarmaṇā’ ityādi| jātayaḥ saviṣāṇāṁ ‘kr̥ṣṇā karburā’ ityādi; nirviṣāṇāṁ ‘kapilā piṅgalā’ ityādi| pōṣaṇamiti ‘navē mahati ghaṭē’ ityādi| avacāraṇamiti ‘atha jalaukō'vasēkasādhya’ ityādi, cakārāt paścātkarmādi||24||
Meaning of the commentary
The commentary identifies the earlier passages being summarised. Habitats refers to descriptions of poisonous leeches beginning with poisonous insects, and non-poisonous leeches beginning with lotus and utpala leaves. Collection refers to moist leather. Varieties includes Krishna and Karbura among poisonous kinds, and Kapila and Pingala among non-poisonous kinds. Maintenance refers to the directions beginning with a new, large pot. Application refers to the passage beginning with the patient whose disease is suitable for leeches. The conjunction also includes subsequent care and related procedures.
Key terms
iti suśrutasaṁhitāyāṁ sūtrasthānē jalaukāvacāraṇīyō nāma trayōdaśō'dhyāyaḥ ||12||
इति सुश्रुतसंहितायां सूत्रस्थाने जलौकावचारणीयो नाम त्रयोदशोऽध्यायः ||१२||
Meaning of the śloka
Thus ends the thirteenth chapter, called Jalaukavacharaniya, in the Sutrasthana of the Sushruta Samhita.
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iti śrīḍalha(hla)ṇaviracitāyāṁ nibandhasaṅgrahākhyāyāṁ suśrutavyākhyāyāṁ sūtrasthānē jalaukāvacāraṇīyō nāma trayōdaśō'dhyāyaḥ||12||
Meaning of the commentary
Thus ends the thirteenth chapter, called Jalaukavacharaniya, in the Sutrasthana of the commentary on Sushruta named Nibandhasangraha, composed by Shri Dalhana.