athātaḥ śōṇitavarṇanīyamadhyāyaṁ vyākhyāsyāmaḥ ||1|| yathōvāca bhagavān dhanvantariḥ ||2||
अथातः शोणितवर्णनीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२||
Meaning of the śloka
Now we shall explain the chapter describing blood, 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 without further explanation.
Key terms
tatra pāñcabhautikasya caturvidhasya ṣaḍrasasya dvividhavīryasyāṣṭavidhavīryasya vā'nēkaguṇasyōpayuktasyāhārasya samyakpariṇatasya yastējōbhūtaḥ sāraḥ paramasūkṣmaḥ sa `rasaḥ’ ityucyatē, tasya hr̥dayaṁ sthānaṁ, sa hr̥dayāccaturviṁśatidhamanīranupraviśyōrdhvagādaśa daśādhōgāminyaścatasraśca tiryaggāḥ kr̥tsnaṁ śarīramaharahastarpayati vardhayati dhārayati yāpayati cādr̥ṣṭahētukēna karmaṇā | tasya śarīramanusaratō'numānādgatirupalakṣayitavyā kṣayavr̥ddhivaikr̥taiḥ | tasmin sarvaśarīrāvayavadōṣadhātumalāśayānusāriṇi rasē jijñāsā- kimayaṁ saumyastaijasa? iti | atrōcyatē- sa khalu dravānusārī snēhanajīvanatarpaṇadhāraṇādibhirviśēṣaiḥ saumya ityavagamyatē ||3||
तत्र पाञ्चभौतिकस्य चतुर्विधस्य षड्रसस्य द्विविधवीर्यस्याष्टविधवीर्यस्य वाऽनेकगुणस्योपयुक्तस्याहारस्य सम्यक्परिणतस्य यस्तेजोभूतः सारः परमसूक्ष्मः स `रसः’ इत्युच्यते, तस्य हृदयं स्थानं, स हृदयाच्चतुर्विंशतिधमनीरनुप्रविश्योर्ध्वगादश दशाधोगामिन्यश्चतस्रश्च तिर्यग्गाः कृत्स्नं शरीरमहरहस्तर्पयति वर्धयति धारयति यापयति चादृष्टहेतुकेन कर्मणा | तस्य शरीरमनुसरतोऽनुमानाद्गतिरुपलक्षयितव्या क्षयवृद्धिवैकृतैः | तस्मिन् सर्वशरीरावयवदोषधातुमलाशयानुसारिणि रसे जिज्ञासा- किमयं सौम्यस्तैजस? इति | अत्रोच्यते- स खलु द्रवानुसारी स्नेहनजीवनतर्पणधारणादिभिर्विशेषैः सौम्य इत्यवगम्यते ||३||
Meaning of the śloka
Rasa is the exceedingly subtle essence produced when consumed food has been properly transformed. This food consists of the five elements, occurs in four forms, has six tastes, two kinds of potency or alternatively eight, and many qualities. Rasa is described as tejobhuta and has its seat at the heart. From there it enters twenty-four dhamanis: ten ascending, ten descending and four transverse. Through an action whose cause is unseen, it daily nourishes, promotes growth, maintains and sustains the whole body. Its movement through the body is to be inferred from depletion, increase and resulting disorders. Since it reaches bodily parts and the sites of doshas, dhatus and wastes, the question arises whether it is saumya or fiery. Its fluid nature and actions of moistening, sustaining life, nourishing and supporting indicate that it is saumya.
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śōṇitōtpattē rasādhīnatvādrasamēva darśayannāha- tatrētyādi| itthambhūtasyāhārasya yaḥ sāraḥ sa `rasa’ ityucyata iti piṇḍārthaḥ| pāñcabhautikasyēti pr̥thivyādibhūtadravyabhēdēna, caturvidhasyēti pēyalēhyabhōjyabhakṣyabhēdēna, ṣaḍrasasyēti madhurādirasabhēdēna, dvividhavīryasyēti śītōṣṇavīryabhēdēna, pakṣāntaramāha- aṣṭavidhavīryasya vēti śītōṣṇasnigdharūkṣaviśadapicchilamr̥dutīkṣṇabhēdēna, anēkaguṇasyēti śītādidravādiguṇabhēdēna viṁśatiguṇasya, upayuktasyēti samyakpariṇatasyētyanēnaivōpayuktapadārthasya labdhatvādyadupayuktagrahaṇaṁ karōti tat samyagyōgaṁ svāsthyavr̥ttīyadvādaśavidhāśanapravicāramapēkṣyōpayōgaṁ prāpayati| tējōbhūta iti tējasā bhūtastējōbhūtō vahnisambhūta ityarthaḥ; anyē tu tējaḥśabdēna ghr̥tamāhuḥ, tatra tējōbhūtō ghr̥tavadutpanna ityarthaḥ; anyē tu vadanti- bhūtaśabdō'trōpamānārthaḥ, tatra tējōbhūtō ghr̥tākāra ityarthaḥ| sāra iti viḍādimalarahita ityarthaḥ| paramasūkṣma iti atiśayēnāsthūlāvayavaḥ, sūkṣmasrōtō'nusārītyarthaḥ| rasasya sthānamāha- tasyētyādi| tasya rasasya sarvadēhānusāritvē'pi hr̥dayaṁ sthānaṁ ; hr̥dayaśabdēnātra hr̥dayōpalakṣitaḥ pradēśa ucyatē, na tu sākṣāddhr̥dayaṁ; kutaḥ? hr̥dayasyaujaḥsthānatvāt| rasasya kriyāṁ nirdiśannāha- sa hr̥dayādityādi| tarpayatīti bālamadhyasthavirān sarvānēva prīṇayati; anyē garbhaṁ tarpayatīti manyantē, tasyāhārāsambhavāt; vardhayatīti bālaṁ; dhārayatīti madhyaṁ sampūrṇadhātutvāt, kēcit `dhārayati’ ityatra `jīvayati’ iti paṭhanti, atrāpi sa ēvārthaḥ; yāpayatīti vr̥ddhaṁ kṣīyamāṇadēhatvāt| kēcidatra `hr̥dayāt’ ityādi pāṭhaṁ `catasraśca tiryaggāḥ’ ityantaṁ na paṭhanti, `kr̥tsnaṁ śarīraṁ’ ityādi ca paṭhanti| kutaḥ punarayaṁ tarpaṇādi karōtītyāha- adr̥ṣṭahētukēna karmaṇā; prāktanakarmaṇētyarthaḥ| anyē tu kēṣāñcidēva martumicchūnāṁ kutō na tarpaṇādi karōtīti pr̥ṣṭa āha- adr̥ṣṭahētukēna karmaṇēti| tasya śarīramityādi tasyēti rasasya| anusarataḥ anugacchataḥ| kṣayavr̥ddhivaikr̥tairiti vaikr̥taṁ vikāraḥ; kṣayavikāraiḥ `rasakṣayē hr̥tpīḍā kampa’ ityādibhiḥ, vr̥ddhivikāraiḥ `hr̥dayōtklēdaṁ’ ityādibhiḥ| tatra kṣayavr̥ddhivikārairvikr̥tasya; kṣayavr̥ddhivaikr̥taiścētyatra cakārō draṣṭavyaḥ, tēna sarvaśarīratarpaṇādibhiścāvikr̥tasya gatiranumantavyētyarthaḥ| rasasvabhāvaṁ vinirdēṣṭumāha- tasminnityādi| tasminniti pūrvōktē rasē| jijñāsā jñātumicchā| kimayaṁ saumyaḥ kaphavat, athavā taijasaḥ pittavat? iti saṁśayaḥ| atrōcyata ityādi| anusārī anusaraṇaśīlaḥ, snēhanaḥ snēhayatīti, jīvanō jīvayatīti, tarpaṇaḥ prīṇanaḥ śarīrasya, ādiśabdādavaṣṭambhanādayaḥ| viśēṣaiḥ bhēdaiḥ| avagamyatē avabudhyatē||3||
Meaning of the commentary
Rasa is explained first because blood arises in dependence upon it. The five elements begin with earth. The four food forms are drinks, lickable foods, foods eaten as a meal and foods chewed; six tastes begin with sweet. The two potencies are cold and hot; the alternative eight are cold, hot, unctuous, dry, clear, picchila, soft and sharp. The many qualities refer to the twenty qualities. Mention of consumption additionally requires proper use in accordance with the twelve dietary considerations taught under health maintenance. Tejobhuta is explained as produced by digestive fire. Others take tejas to mean ghee, yielding either 'produced like ghee' or 'resembling ghee.' Essence means free of wastes such as faeces; extreme subtlety means being able to follow minute channels. Although rasa reaches the whole body, its seat is the region indicated by the heart, rather than the heart itself, which is the seat of ojas. Nourishing applies to children, adults and older people; others understand it particularly of the fetus, which does not itself consume food. Growth concerns childhood, maintenance adulthood with complete dhatus, and sustaining old age with declining tissue. Some read 'keeps alive' instead of 'maintains.' Some omit the description of passage from the heart through the twenty-four dhamanis. The unseen cause is explained as prior karma; others understand this as answering why nourishment fails in certain people who wish to die. Movement of disturbed rasa is inferred from depletion signs such as cardiac distress and trembling, and increase signs such as excessive moistness in the heart region. The commentary supplies an understood 'and' so that normal movement is also inferred from whole-body nourishment and similar effects. The question is whether rasa resembles kapha in being saumya or pitta in being fiery. Its fluid movement, moistening, life-sustaining, nourishing, supporting and related actions establish the former account.
Key terms
sa khalvāpyō rasō yakr̥tplīhānau prāpya rāgamupaiti ||4||
स खल्वाप्यो रसो यकृत्प्लीहानौ प्राप्य रागमुपैति ||४||
Meaning of the śloka
That rasa, although watery in nature, acquires colour on reaching the liver and spleen.
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idānīṁ kramaniṣpattyā śōṇitaṁ darśayannāha- sa khalvityādi| khaluśabdō'pyarthaḥ| āpyō'pi rasō rāgamupaiti lōhitatvaṁ gacchati||4||
Meaning of the commentary
This describes the next stage in the formation of blood. The particle khalu is understood as 'even' or 'although': even watery rasa acquires redness.
Key terms
ślōkau cātra bhavataḥ- rañjitāstējasā tvāpaḥ śarīrasthēna dēhinām | avyāpannāḥ prasannēna raktamityabhidhīyatē ||5||
श्लोकौ चात्र भवतः- रञ्जितास्तेजसा त्वापः शरीरस्थेन देहिनाम् | अव्यापन्नाः प्रसन्नेन रक्तमित्यभिधीयते ||५||
Meaning of the śloka
A verse explains that the bodily waters, remaining undisturbed and coloured by the clear, properly functioning tejas within the body, are called rakta.
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tamēvārthaṁ ślōkēna spaṣṭīkurvannāha- bhavataścātrētyādi| śarīrasthēna yakr̥tlīhasthēnaiva, prasannēna prakr̥tisthēna, irtthabhūtēna tējasā rañjakanāmnā, avyāpannā ēvaṅguṇaviśiṣṭā āpō rañjitā lōhitīkr̥tāḥ satyō raktamityucyatē| āpō'tra rasaḥ||5||
Meaning of the commentary
'Within the body' specifically means within the liver and spleen. Prasanna means in its normal state. The tejas called ranjaka colours these undisturbed waters red, and they are then called blood. Waters here means rasa.
Key terms
rasādēva striyā raktaṁ rajaḥsañjñaṁ pravartatē | tadvarṣāddvādaśādūrdhvaṁ yāti pañcāśataḥ kṣayam ||6||
रसादेव स्त्रिया रक्तं रजःसञ्ज्ञं प्रवर्तते | तद्वर्षाद्द्वादशादूर्ध्वं याति पञ्चाशतः क्षयम् ||६||
Meaning of the śloka
In women, blood called rajas arises from rasa. The text places its onset after the twelfth year and its decline at fifty years.
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raktārtavayōrabhēdaṁ darśayannāha- rasādēvētyādi| rajaḥsañjñamiti sañjñāntaramētat strīyōnipravr̥ttasya raktasya, r̥tukālajaṁ raktamēva rajaḥsañjñamucyata ityarthaḥ| tadvarṣāddvādaśādūrdhvamiti tadrajaḥsañjñaṁ śōṇitaṁ dvādaśavarṣādanantaraṁ pravartata iti sambandhaḥ| tasya nivr̥tti kālamāha- yāti pañcāśataḥ kṣayamiti| `rasādēva rajaḥ strīṇāṁ māsi māsi tryahaṁ sravēt| tadvarṣāddvādaśādūrdhvaṁ yāvat pañcāśataṁ samāḥ’- ityanyē paṭhanti| samāḥ varṣāṇi||6||
Meaning of the commentary
The commentary identifies menstrual artava with blood: rajas is another name for the blood discharged from the female genital passage at the menstrual time. The onset statement means that this blood begins after the twelfth year; the following words specify cessation. An alternative reading states that women's rajas flows from rasa each month for three days, after twelve years and up to fifty years. Samah means years.
Key terms
ārtavaṁ śōṇitaṁ tvāgnēyam, agnīṣōmīyatvādgarbhasya ||7||
आर्तवं शोणितं त्वाग्नेयम्, अग्नीषोमीयत्वाद्गर्भस्य ||७||
Meaning of the śloka
Artava and blood are described as agneya, because the embryo has both agni and soma aspects.
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raktārtavayōḥ saumyarasasambhūtayōrapi svabhāvabhēdaṁ darśayannāha- ārtavamityādi| tuśabdō'tra bhēdē, tēna rasāt saumyājjātamapyārtavaṁ śōṇitaṁ cāgnēyam| kutaḥ kāraṇādityāha- agnīṣōmīyatvādgarbhasyēti|- ārtavamāgnēyaṁ, śukraṁ saumyaṁ, tābhyāmagnīṣōmīyō garbhō bhavati| nanu yadyārtavamapi saumyaṁ bhavati, tadā saumyārabdhaḥ saumya ēva garbhō bhavati; na caivam, agnīṣōmīyatvādgarbhasyētyatrārtavasyāgnēyatvamucyatē, ārtavaśōṇitayōḥ svabhāvābhēdādārtavasyāgnēyatvē uktē śōṇitasyāpyāgnēyatvamuktamēvēti| `ārtavaśōṇitaṁ tvāgnēyam’- ityanyē paṭhanti; `ārtavaṁ ca tacchōṇitaṁ cētyārtavaśōṇitaṁ; tuśabdō'trāvadhāraṇē, tēnārtavasyāgnēyatvamavadhārayati’ iti vyākhyānayanti| raktaṁ punaranuṣṇaśītamēvamācāryā manyantē||7||
Meaning of the commentary
Although both arise from saumya rasa, the particle tu marks a difference in their nature: artava and blood are agneya. Artava is agneya and shukra saumya, and the embryo formed from them has both aspects. If artava too were saumya, the embryo would be exclusively saumya; the embryo's dual character supports the stated inference. On this interpretation, establishing artava as agneya also establishes blood as such because their nature is the same. Others read the compound artavashonita, meaning menstrual blood, and take tu as emphatic, restricting the agneya assertion to artava. Those teachers regard ordinary blood as neither hot nor cold.
Key terms
pāñcabhautikaṁ tvaparē jīvaraktamāhurācāryāḥ ||8||
पाञ्चभौतिकं त्वपरे जीवरक्तमाहुराचार्याः ||८||
Meaning of the śloka
Other teachers describe jivarakta as composed of all five elements.
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śōṇitasvabhāvē matāntaramāha- pāñcabhautikamityādi| jīvaraktamiti jīvatulyaṁ raktam| kutaḥ? jīvaccharīrē raktadarśanāt, mr̥taśarīrē cādarśanāt; natu jīvaraktamōja iti, ēvaṁ prastutasyaiva raktasya lakṣaṇamanuktaṁ syāt||8||
Meaning of the commentary
This presents another view of blood's nature. Jivarakta means blood comparable to life, on the stated grounds that blood is observed in a living body but not in a dead one. It does not mean ojas here: that interpretation would leave the blood under discussion undescribed.
Key terms
visratā dravatā rāgaḥ spandanaṁ laghutā tathā | bhūmyādīnāṁ guṇā hyētē dr̥śyantē cātra śōṇitē ||9||
विस्रता द्रवता रागः स्पन्दनं लघुता तथा | भूम्यादीनां गुणा ह्येते दृश्यन्ते चात्र शोणिते ||९||
Meaning of the śloka
The properties of earth and the other elements are seen in blood: a raw odour, fluidity, colour, movement and lightness.
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tadēva pāñcabhautikatvaṁ sukhabōdhārthaṁ spaṣṭayitumāha- visratētyādi| visratā āmagandhatā, bhūmiguṇaḥ; dravatā dravabhāvaḥ, ayamambuguṇaḥ; rāgō raktatā, tējōguṇaḥ; spandanaṁ kiñciccalanaṁ, vātaguṇaḥ; laghutā agurutvam, ākāśaguṇaḥ| bhūmyādīnāmityatrādiśabdēnāptējōvāyvākāśā gr̥hyantē| hi yasmādarthē, yasmādētē visratādayaḥ pr̥thivyādīnāṁ guṇā atra śōṇitē dr̥śyantē, tasmādraktaṁ pāñcabhautikamiti||9||
Meaning of the commentary
The raw or fleshy odour belongs to earth; fluidity to water; redness to tejas; slight movement to vayu; and absence of heaviness to akasha. Since these five elemental properties are observed in blood, the commentary concludes that blood is composed of five elements.
Key terms
rasādraktaṁ tatō māṁsaṁ māṁsānmēdaḥ prajāyatē | mēdasō'sthi tatō majjā majjñaḥ śukraṁ tu jāyatē ||10||
रसाद्रक्तं ततो मांसं मांसान्मेदः प्रजायते | मेदसोऽस्थि ततो मज्जा मज्ज्ञः शुक्रं तु जायते ||१०||
Meaning of the śloka
From rasa comes blood, then flesh; from flesh comes medas. From medas comes bone, then marrow, and from marrow comes shukra.
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śōṇitaprasaṅgēnānyēṣāmapi dhātūnāṁ kramēṇōtpattiṁ darśayannāha- rasādraktamityādi| sa khalvāpyō rasō yakr̥tplīhānau prāpya rāgamupaitītyanēnaiva rasādēva raktasya bhavanē uktē rasāt punaḥ śōṇitasambhavanavacanaṁ niyamārtham| tēna rasāt kramōtpattyā śōṇitamēva bhavati na parē dhātava iti| ētēna yugapadēva sarvadhātuṣu rasasañcārādrasēnaiva sarvadhātupōṣaṇamiti tantrāntarīyaṁ vacō nirastam| nanu, yadi pariṇamanti rasādayō raktādibhāvēna, tarhi sarvēṣāmutsādaḥ syāt? santatyā pariṇāma iti cēttarhi sarvēṣāṁ pūrvēṣāmalpatā syāduttarēṣāṁ bāhulyamiti? naitadasti| tēṣāṁ rasādīnāṁ malasthūlāṇubhāgaviśēṣēṇa trividhaḥ pariṇāmō bhavati; tadyathā- annāt pacyamānādviṇmūtraṁ malaḥ, sārō rasaḥ; rasādagnipakvānmalaḥ kaphaḥ, sthūlō bhāgō rasaḥ, aṇubhāgō raktaṁ; raktādagnipakvānmalaḥ pittaṁ, sthūlabhāgaḥ śōṇitam, aṇubhāgastu māṁsamiti; tatō'pyātmapāvakapacyamānānmalaḥ śrōtranāsākarṇākṣiprajananādisrōtōmalaḥ, sthūlabhāgō māṁsaṁ, sūkṣmō mēdaḥ; tatō'pi nijavahnipacyamānānmalaḥ svēdaḥ, sthūlōṁ'śō mēda ēva, sūkṣmabhāgō'sthi; tatō'pi pacyamānānmalaḥ kēśalōmaśmaśrūṇi, sthūlō'sthi, sūkṣmastu majjā; tatō'pi majjñaḥ pāvakapacyamānānmalō nayanapurīṣatvacāṁ snēhaḥ, sthūlō bhāgō majjā, sūkṣmaḥ śukraṁ; tataḥ punaḥ pacyamānādupamalō nōtpadyatē sahasradhādhmātasuvarṇavat, sthūlō bhāgaḥ śukramēva, snēhabhāgaḥ sūkṣmastējōbhūtamōjaḥ| pūrvōkta ēvārthaḥ ślōkābhyāṁ kathyatē- “sthūlāṇvaṁśamalaiḥ sarvē bhidyantē dhātavastridhā| svaḥ sthūlōṁ'śaḥ paraṁ sūkṣmastanmalaṁ yāti tanmalaḥ|| svāgnibhiḥ pacyamānēṣu malaḥ ṣaṭsu rasādiṣu| na śukrē pacyamānē'pi hēmanīvākṣayē malaḥ - iti| ākr̥ṣṭāṇḍakōṣasya puṁsaḥ śmaśrupātācchmaśru śukramala ityēkē| tanna, śmaśruhīnasyāpi śukradarśanāt| nanu, māṁsānmēdaḥ prajāyata ityanarthakaṁ, ‘majjñaḥ śukraṁ tu jāyatē’ ityēkēnaiva kriyāpadēna prajāyata ityasyārthasya labdhatvāt| satyaṁ, prajāyata iti kriyāpadaṁ rasādīnāṁ mēdaḥparyantānāṁ viśiṣṭakāryāntarōtpādadarśanārtham, ēbhya ēvōpadhātavaḥ svabhāvādutpadyantē na punarasthyādibhya iti| tathāhi - rasāt stanyamārtavaṁ ca, raktāt kaṇḍarāḥ sirāśca, māṁsādvasātvacau, mēdasaḥ snāyusandhī iti| śukraṁ tu jāyata iti dvitīyajāyatēgrahaṇēna śukrē viśiṣṭadharmavattā uktā; śukraṁ hi svāgnipacyamānamapi nāṇubhāgamutpādayati| anyē tu ‘mēdaḥ prajāyatē’ ityatra `pravartatē’ iti paṭhanti, `śukraṁ tu jāyatē’ ityatra `śukrasya sambhava’ iti paṭhanti, vyākhyānayanti ca- sambhavāśabdō'tra pōṣaṇē na tvapūrvōtpādanē, yatō rasādīnāṁ śukrāntānāmāgarbhādēvōtpattiriti||10||
Meaning of the commentary
The repeated statement that blood comes from rasa restricts the sequence: rasa gives rise immediately to blood, rather than directly to the later dhatus. The commentator rejects another treatise's account that rasa simultaneously reaches and nourishes all dhatus. An objection asks whether complete transformation would eliminate the earlier tissues, or continuous transformation leave little of the earlier and much of the later. The answer divides transformation into waste, a gross portion retaining the current dhatu, and a subtle portion forming the next. Digested food yields faeces and urine as waste and rasa as essence. Rasa processed by fire yields kapha as waste, rasa as the gross portion and blood as the subtle portion. Blood yields pitta as waste, blood as gross and flesh as subtle. Flesh processed by its own fire yields wastes of channels including the ears, nose, eyes and genital passage, flesh as gross and medas as subtle. Medas yields sweat, medas and bone respectively. Bone yields scalp hair, body hair and beard as waste, bone as gross and marrow as subtle. Marrow yields the unctuous matter of eyes, faeces and skin as waste, marrow as gross and shukra as subtle. Shukra, like gold heated repeatedly, yields no further waste; its gross portion remains shukra, while its subtle unctuous, tejobhuta portion is ojas. Two quoted verses restate the division and the absence of waste from shukra. Some call beard hair a waste of shukra because removal of the testes is followed by loss of beard. The commentator rejects this because shukra occurs even in someone without a beard. The apparently redundant verb for production in the flesh-to-medas clause is explained as drawing attention to additional products of rasa through medas: breast milk and artava from rasa, kandaras and vessels from blood, vasa and skin from flesh, and sinews and joints from medas. These upadhatus are not said to arise similarly from bone and later tissues. The second verb concerning shukra marks its special nature: even when processed by its own fire, it does not produce a subsequent subtle tissue portion. Others read 'proceeds' for the medas clause and 'sambhava of shukra' for the final clause; they interpret sambhava as nourishment, not first production, because all dhatus from rasa to shukra exist from embryonic life.
Key terms
tatraitēṣāṁ dhātūnāmannapānarasaḥ prīṇayitā ||11|| rasajaṁ puruṣaṁ vidyādrasaṁ rakṣēt prayatnataḥ | annātpānāñca matimānācārāñcāpyatandritaḥ ||12||
तत्रैतेषां धातूनामन्नपानरसः प्रीणयिता ||११|| रसजं पुरुषं विद्याद्रसं रक्षेत् प्रयत्नतः | अन्नात्पानाञ्च मतिमानाचाराञ्चाप्यतन्द्रितः ||१२||
Meaning of the śloka
The essence of food and drink nourishes these dhatus. One should understand the person as arising from rasa. A wise person should diligently protect rasa through food, drink and conduct, without negligence.
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rasasya nirdiṣṭasya prādhānyaṁ darśayitumāha- tatraiṣāmityādi| tatra tēṣu dhātuṣu madhyē| ētēṣāṁ dhātūnāṁ prāguktānāṁ raktādīnām| annapānarasaḥ annapānasya sāraḥ| prīṇayitā tarpayitētyarthaḥ| atandritō'nalasa ityarthaḥ||11-12||
Meaning of the commentary
The passage emphasises rasa's importance among the previously mentioned dhatus beginning with blood. Annapana-rasa means the essence of food and drink, and its nourishing action means satisfying or sustaining them. Atandrita means without laziness.
Key terms
tatra ‘rasa’ gatau dhātuḥ, aharahargacchatītyatō rasaḥ ||13||
तत्र ‘रस’ गतौ धातुः, अहरहर्गच्छतीत्यतो रसः ||१३||
Meaning of the śloka
The verbal root 'rasa' has the sense of movement. Because it moves day after day, it is called rasa.
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rasasyaiva niruktimāha- tatra rasagatāvityādi||13||
Meaning of the commentary
The commentary identifies this as the explanation of the derivation of the word rasa.
Key terms
sa khalu trīṇi trīṇi kalāsahasrāṇi pañcadaśa ca kalā ēkaikasmin dhātāvavatiṣṭhatē; ēvaṁ māsēna rasaḥ śukraṁ strīṇāṁ cārtavaṁ bhavati ||14|| bhavati cātra- aṣṭādaśasahasrāṇi saṅkhyā hyasmin samuccayē | kalānāṁ navatiḥ prōktā svatantraparatantrayōḥ ||15||
स खलु त्रीणि त्रीणि कलासहस्राणि पञ्चदश च कला एकैकस्मिन् धाताववतिष्ठते; एवं मासेन रसः शुक्रं स्त्रीणां चार्तवं भवति ||१४|| भवति चात्र- अष्टादशसहस्राणि सङ्ख्या ह्यस्मिन् समुच्चये | कलानां नवतिः प्रोक्ता स्वतन्त्रपरतन्त्रयोः ||१५||
Meaning of the śloka
Rasa remains in each successive dhatu for three thousand and fifteen kalas. In this way, over a month, rasa becomes shukra and, in women, artava. A verse gives the combined total as eighteen thousand and ninety kalas, according to this and other treatises.
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rasadhāturdhātvantarāṇāṁ svabhāvaṁ janayannēkaikasmin dhātau kiyantaṁ kālamavatiṣṭhata ityāha- sa khalvityādi| avatiṣṭhatē avasthitiṁ karōtītyarthaḥ, pariṇāmaṁ gacchannēva tiṣṭhati pacyamānasthālītaṇḍulavat, na punarasya gamananivr̥ttiḥ| trīṇi trīṇi kalāsahasrāṇi pañcadaśa ca kalā ityasyārthaḥ- rasaḥ kilaikāhēnaiva sampadyatē, tadanantaraṁ yē ṣaṭdhātavastē pratyēkaṁ pañcabhiḥ pañcabhirahōbhiḥ sampadyantē| yāvatā kālēna rasaḥ śukratāṁ yāti tāvantaṁ vaktumāha- ēvaṁ māsēnētyādi| atrārtavaśabdō'yaṁ śukrē vartatē na tu rajasi, rajō hi rasādraktavat saptamē'hani jāyatē; athavā yadyayamārtavaśabdaḥ śukrē na vartatē tadā'tra śukrōtpattyadhikārē strīṇāṁ śukrasyānuktatvāt ṣaḍdhātutvaṁ syāt, tasmādārtavaśabdaḥ śukrē vartatē; anyē tu punaratrārtavaśabdaṁ rajasyēva vartayanti, cakārēṇa strīśukraṁ samuccinvanti śukrē'pi garbhajananaśaktidyōtanārtham| tathā cōktaṁ- `yadā nāryāvupēyātāṁ vr̥ṣasyantyau kathañcana| muñcataḥ śukramanyō'nyamanasthistatra jāyatē’ (śā. a. 2)- iti| asmin pakṣē māsēnārtavasya bhavanamupacayō'bhiprētaḥ prakāśaśca; yasmādārtavasya raktavat saptāhēnaivōtpattiriti| idānīṁ samudāyasaṅkhyāmāha- aṣṭādaśētyādi| aṣṭādaśasahasrāṇītyādinā triṁśaddināni kathitāni| svatantraparatantrayōriti samānatantrāsamānatantrayōrityarthaḥ||14-15||
Meaning of the commentary
The question is how long rasa remains while bringing about the nature of each successive dhatu. Remaining does not mean that movement stops: it remains while undergoing transformation, like rice cooking in a pot. Rasa itself is said to form in one day; the following six dhatus each form over five days. The total of 18,090 kalas is explained as thirty days. The meaning of artava is disputed. The first interpretation takes it here as female shukra, not menstrual blood, because menstrual blood is said to arise from rasa on the seventh day, like rakta. It further argues that, if female shukra were omitted in this discussion of shukra formation, women would be left with only six dhatus. Other interpreters retain artava in the sense of menstrual blood and take the connecting word 'and' to include female shukra, indicating the latter's generative capacity. They cite a passage in Sharirasthana describing two sexually desirous women discharging shukra together and asserting a resulting boneless formation. This is a claim quoted within that interpretation. In this second account, the monthly formation of artava means its accumulation and manifestation, since its initial formation is held to occur in seven days, like blood. 'In one's own and other treatises' is glossed as in corresponding and other traditions of teaching.
Key terms
sa śabdārcirjalasantānavadaṇunā viśēṣēṇānudhāvatyēvaṁ śarīraṁ kēvalam ||16||
स शब्दार्चिर्जलसन्तानवदणुना विशेषेणानुधावत्येवं शरीरं केवलम् ||१६||
Meaning of the śloka
Rasa thus moves throughout the entire body in a subtle manner, like the continuing spread of sound, flame and water.
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dr̥ṣṭāntatrayēṇa śarīrē rasagatiṁ tridhā darśayannāha- sa śabdārcirjalasantānavadityādi| saḥrasaḥ, santānaśabdaḥ śabdādibhiḥ saha pratyēkaṁ sambadhyatē| aṇunā viśēṣēṇa sūkṣmaprakārēṇa| anudhāvati sañcarati| ēvaṁśabdō niyamārthaḥ| śarīraṁ kēvalaṁ sakalanityarthaḥ| tatra śabdasantānavadityanēna tiryaggāmitvaṁ rasasyōktam, arciḥsantānavadityanēnōrdhvagāmitvaṁ, jalasantānavadityanēnādhōgāmitvamiti| kēcidanyathā vyākhyānayanti- `śabdādidr̥ṣṭāntatrayēṇa tīkṣṇamadhyamandāgnayō nirdiṣṭāḥ| śabdasantānavattīkṣṇāgnīnāṁ rasaḥ sañcarati, arciḥsantānavanmadhyāgnīnāṁ, jalasantānavanmandāgnīnām’ iti| tēna tīkṣṇāgnīnāmaṣṭāhēnaiva rasaḥ śukrībhavati, mandāgnērmāsēnaiva | ayamarthō gayadāsācāryēṇa bahudhā dūṣitaḥ| dīptāgnēstu kiñcinyūnēna māsēna śukraṁ bhavati, mandāgnēstu kiñcidadhikēna māsēnētyayamarthō nyāyya iti||16||
Meaning of the commentary
The word for continuity applies separately to each of the three examples. Subtle means occurring in a fine manner, moving means circulating, and the whole body means the entire body. In the first explanation, the spread of sound represents movement across the body, flame represents upward movement, and water downward movement. Others interpret the three examples as corresponding to strong, medium and weak agni: rasa moves like sound in someone with strong agni, like flame with medium agni, and like water with weak agni. On that view, rasa becomes shukra in eight days with strong agni and in a month with weak agni. Gayadasa is said to have criticised this interpretation in several ways. The commentator considers it more reasonable that shukra forms in a little less than a month with strong agni and a little more than a month with weak agni.
Key terms
vājīkaraṇyastvōṣadhayaḥ svabalaguṇōtkarṣādvirēcanavadupayuktāḥ śukraṁ śīghraṁ virēcayanti ||17||
वाजीकरण्यस्त्वोषधयः स्वबलगुणोत्कर्षाद्विरेचनवदुपयुक्ताः शुक्रं शीघ्रं विरेचयन्ति ||१७||
Meaning of the śloka
Vajikarana medicines, when used, are said to bring about the prompt discharge of shukra through the excellence of their own potency and qualities, in a manner compared with purgative medicines.
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yadi māsēna rasaḥ śukrībhavati tarhi vājīkarīṇāṁ mahauṣadhīnāṁ prayōgō niṣphalaḥ syādityāha- vājīkaraṇya ityādi| vājīkaraṇyastvōṣadhaya iti yābhirōṣadhibhiḥ strīṣu narō vājīva samarthō bhavati tā vājīkaraṇyaḥ| svabalaguṇōtkarṣāditi svaśabdō balaguṇābhyāṁ saha pratyēkaṁ saṁvadhyatē, utkarṣaśabdō'pi| atra kāścidōṣadhayaḥ svabalōtkarṣāt, kāścit svaguṇōtkarṣāt, kāścit svabalaguṇōtkarṣāt, tatra saṅkalpapādalēpaviśiṣṭakāntāsparśādayaḥ svabalōtkarṣāt, svaprabhāvōtkarṣādityarthaḥ; ghr̥takṣīrādayaḥ svaguṇōtkarṣāt, svasnēhādyutkarṣādityarthaḥ; māṣādayaḥ svabalaguṇōtkarṣāt, svaprabhāvasnēhādyutkarṣādityarthaḥ; utkarṣa ādhikyam| vājīkaraṇya iti bahuvacanamādyarthē, tēna balyabr̥ṁhaṇīyajīvanasaṅgrahaṇādayō'pi tadvadvācyā iti||17||
Meaning of the commentary
This answers the objection that, if rasa takes a month to become shukra, powerful vajikarana medicines would be ineffective. Vajikarana refers to measures by which a man is said to become sexually capable like a stallion. The words 'own' and 'excellence' apply separately to potency and qualities. Some measures act through exceptional inherent potency, some through their qualities, and some through both. Desire or mental resolve, an application to the feet, and the touch of a particular beloved woman illustrate inherent potency, or prabhava. Ghee and milk illustrate excellence of qualities such as unctuousness. Masha and similar materials illustrate both inherent potency and unctuous qualities. The plural reference to vajikarana is understood inclusively, extending the same principle to strengthening, nourishing, life-supporting and retaining or consolidating groups of measures.
Key terms
yathāhi puṣpamukulasthō gandhō na śakyamihāstīti vaktuṁ, naiva nāstīti; atha cāsti, satāṁ bhāvānāmabhivyaktiriti jñātvā , kēvalaṁ saukṣmyānnābhivyajyatē; sa ēva vivr̥tapatrakēśarē puṣpē kālāntarēṇābhivyaktiṁ gacchati; ēvaṁ bālānāmapi vayaḥpariṇāmācchukraprādurbhāvō bhavati, rōmarājyādayaśca viśēṣā nārīṇām ||18||
यथाहि पुष्पमुकुलस्थो गन्धो न शक्यमिहास्तीति वक्तुं, नैव नास्तीति; अथ चास्ति, सतां भावानामभिव्यक्तिरिति ज्ञात्वा , केवलं सौक्ष्म्यान्नाभिव्यज्यते; स एव विवृतपत्रकेशरे पुष्पे कालान्तरेणाभिव्यक्तिं गच्छति; एवं बालानामपि वयःपरिणामाच्छुक्रप्रादुर्भावो भवति, रोमराज्यादयश्च विशेषा नारीणाम् ||१८||
Meaning of the śloka
Fragrance within a flower bud cannot readily be declared present or absent, yet it exists: things already present become manifest, and only their subtlety prevents their appearance beforehand. That same fragrance becomes evident later when the petals and stamens open. Likewise, shukra becomes manifest in children as age advances, and features such as rows of body hair appear in women.
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nanu, yadi māsēna rasaḥ śukrībhavati tarhi bālānāmaśnatāmapi tat kathaṁ na dr̥śyata iti dr̥ṣṭāntamāha- yathētyādi| yathāhītyavyayaṁ yathādr̥ṣṭāntatāpratipādanārtham| puṣpamukulastha iti kusumakalikāmadhyasthaḥ| ihēti puṣpamukulē, gandhō'styēvēti nāstyēvēti ca vaktuṁ na śakyam| pāramārthikaṁ rūpamāha- atha cāstīti|- athaśabdaḥ sambōdhanē ; caśabda ēvārthē, astyēvētyarthaḥ| yuktimāha- satāṁ bhāvānāmabhivyaktiriti jñātvēti; pūrvaṁ santa ēva bhāvāḥ paścāddhētumāsādyābhivyajyantē, yathā- tilēṣu tailamityādi| yadyastyēviti tarhi mukulāvasthāyāmēva kathaṁ nābhivyajyata ityāha- kēvalaṁ saukṣmyānnābhivyajyata iti| sa ēvētyādi| sa ēva gandhō vivr̥tapatrakēśarē kusumē kālāntarēṇōpacitō'bhivyaktiṁ gacchati| ēvaṁ bālānāmityādi itthaṁ bālānāmapi vayaḥpariṇāmācchukraprādurbhāvō vyaktībhāvō bhavati| rōmarājyādayaśca viśēṣā bhāvā vayaḥpariṇāmānnārīṇāmapi prādurbhavanti, ādiśabdāt stanyārtavādayaḥ; rōmarājyādayaścēti cakārō nārīṇāṁ cētyatra draṣṭavyaḥ; tēna puruṣāṇāmapi śmaśruprabhr̥tayō gr̥hyantē| atra kēcit `rajasi cōpacīyamānē śanaiḥ śanaiḥ stanagarbhāśayayōnyabhivr̥ddhirbhavati’- iti paṭhanti, na tu nibandhakārāḥ, kutaḥ? ādiśabdāttadarthasya labdhatvāditi||18||
Meaning of the commentary
The analogy answers why shukra is not evident in children who eat, if rasa becomes shukra within a month. Although fragrance cannot be confidently perceived in the bud, the passage affirms its existence. The reasoning is that already existing things become manifest when their conditions are supplied, as with oil in sesame. Subtlety explains why the fragrance is initially unmanifest; with time it increases and becomes evident in the opened flower. In the same way shukra becomes evident with maturation. The wording includes the development of breast milk and artava among the changes in women. The connecting word is also understood to include men's features such as facial hair. Some readers add that, as rajas gradually increases, the breasts, uterus and yoni grow. The nibandha authors do not include that addition, because they regard its meaning as already included by 'and other features'.
Key terms
sa ēvānnarasō vr̥ddhānāṁ (jarā) paripakvaśarīratvādaprīṇanō bhavati ||19||
स एवान्नरसो वृद्धानां (जरा) परिपक्वशरीरत्वादप्रीणनो भवति ||१९||
Meaning of the śloka
In elderly people, the same essence of food no longer produces nourishment in the same way, because the body has reached its aged state.
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nanu rasasyōpacayakaratvādvr̥ddhēnāpi vardhitavyamityāha- sa ēvānnarasa ityādi| sa ēvānnarasa iti aśēṣadhātupōṣakō'pi vr̥ddhānāmaprīṇana īṣatprīṇanō bhavati, jīvanamātraṁ karōtītyarthaḥ| kuta ityāha- paripakvaśarīratvāt||19||
Meaning of the commentary
This addresses the objection that, if rasa produces bodily increase, an elderly person should also keep growing. Although the essence of food nourishes all the dhatus, 'not nourishing' here means nourishing only slightly: it merely maintains life. The reason given is that the body has reached its fully aged condition.
Key terms
ta ētē śarīradhāraṇāddhātava ityucyantē ||20||
त एते शरीरधारणाद्धातव इत्युच्यन्ते ||२०||
Meaning of the śloka
These are called dhatus because they support the body.
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rasādidhātūnāṁ niruktiṁ kurvannāha- ta ētē śarīradhāraṇādityādi| yadyapi kvacidaduṣṭā dōṣā api dēhadhāraṇāddhātuśabdēnōcyantē, tathā'pyatra rasādīnāmadhikr̥tatvāt ēva dhātavaḥ kathyantē||20||
Meaning of the commentary
This derives the name of rasa and the following dhatus from their sustaining function. Although undisturbed doshas are sometimes also called dhatus because they sustain the body, the present discussion specifically concerns rasa and the other dhatus already introduced.
Key terms
tēṣāṁ kṣayavr̥ddhī śōṇitanimittē, tasmāttadadhikr̥tya vakṣyāmaḥ | tatra, phēnilamaruṇaṁ kr̥ṣṇaṁ paruṣaṁ tanu śīghragamaskandi ca vātēna duṣṭaṁ; nīlaṁ pītaṁ haritaṁ śyāvaṁ visramaniṣṭaṁ pipīlikāmakṣikāṇāmaskandi ca pittēna duṣṭaṁ; gairikōdakapratīkāśaṁ snigdhaṁ śītalaṁ bahalaṁ picchilaṁ cirasrāvi māṁsapēśīprabhaṁ ca ślēṣmaduṣṭaṁ; sarvalakṣaṇasaṁyuktaṁ kāñjikābhaṁ viśēṣatō durgandhi ca sannipātaduṣṭaṁ; dvidōṣaliṅgaṁ saṁsr̥ṣṭam ||21||
तेषां क्षयवृद्धी शोणितनिमित्ते, तस्मात्तदधिकृत्य वक्ष्यामः | तत्र, फेनिलमरुणं कृष्णं परुषं तनु शीघ्रगमस्कन्दि च वातेन दुष्टं; नीलं पीतं हरितं श्यावं विस्रमनिष्टं पिपीलिकामक्षिकाणामस्कन्दि च पित्तेन दुष्टं; गैरिकोदकप्रतीकाशं स्निग्धं शीतलं बहलं पिच्छिलं चिरस्रावि मांसपेशीप्रभं च श्लेष्मदुष्टं; सर्वलक्षणसंयुक्तं काञ्जिकाभं विशेषतो दुर्गन्धि च सन्निपातदुष्टं; द्विदोषलिङ्गं संसृष्टम् ||२१||
Meaning of the śloka
The decrease and increase of the dhatus are connected with blood, so the text turns to blood. Blood affected by vata is frothy, reddish or dark, rough, thin, quick-flowing and non-clotting. Blood affected by pitta is blue, yellow, green or dusky, has a raw-flesh odour, is unattractive to ants and flies, and does not clot. Blood affected by shleshma resembles water coloured with gairika, is unctuous, cool, thick and slimy, flows slowly and resembles a piece of flesh. Blood affected by all three doshas combines their signs, resembles kanjika and is particularly foul-smelling. Mixed involvement shows the signs of two doshas.
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prastutaṁ śōṇitamēvādhikartumāha- tēṣāmityādi| tēṣāmiti dhātūnām| tadadhikr̥tyēti śōṇitamadhikr̥taṁ kr̥tvētyarthaḥ| tatra phēnilamityādi| phēnilaṁ phēnasahitam| aruṇam īṣadraktam; tadēva pākābhimukhaṁ kr̥ṣṇam| paruṣam apicchilaṁ, rūkṣamityanyē| tanu accham| śīghragam āśuprasr̥ti| askandi cēti styānatvarahitam| nīlamityādi|- nīlaṁ haritaṁ, śyāvaṁ sāmapittaduṣṭaṁ, pītaṁ nirāmapittaduṣṭaṁ, śyāvaṁ haritakr̥ṣṇam| visram āmagandhi| aniṣṭaṁ pipīlikādīnāmananusaraṇādavagantavyam| askandi cēti styānatvarahitam| gairikētyādi|- gairikōdakapratīkāśaṁ pāṇḍulōhitam| bahalaṁ ghanam| māṁsapēśīprabhaṁ styānatvāt| sarvētyādi|- sarvalakṣaṇayuktaṁ vātādilakṣaṇayuktam| atra kēcit pittavadraktēnātikr̥ṣṇaṁ ’ iti paṭhanti, na tu nibandhakārāḥ| dvidōṣaliṅgamityādi|- saṁsr̥ṣṭaṁ dōṣadvayayuktamityarthaḥ| atra kvacit ‘jīvaśōṇitamanyatrōpadēkṣyāmaḥ’ iti pāṭhaḥ, na tu nibandhēṣu||21||
Meaning of the commentary
'Their' refers to the dhatus, and blood is now made the subject. Frothy means containing foam. Aruna means slightly red; the commentary links its darkening with movement towards paka. Rough means lacking sliminess, or, according to others, dry. Thin is explained as clear, quick-flowing as spreading rapidly, and non-clotting as lacking thickening. In the pitta list the commentary discusses blue, green and dusky colours in connection with sama pitta, and yellow with nirama pitta; dusky is explained as green-black. Visra means a raw odour. Unattractiveness is inferred when ants and similar creatures do not approach. The gairika-water resemblance is pale red. Thick means dense, and the resemblance to a piece of flesh comes from congealing. Combining all signs means combining those of vata and the other doshas. Some readers add wording describing extreme darkness in connection with pitta-affected blood, but the nibandha authors do not include it. Samsrishta means involvement of two doshas. Some manuscripts also add that jivashonita will be taught elsewhere; this addition is absent from the nibandhas.
Key terms
indragōpakapratīkāśamasaṁhatamavivarṇaṁ ca prakr̥tisthaṁ jānīyāt ||22||
इन्द्रगोपकप्रतीकाशमसंहतमविवर्णं च प्रकृतिस्थं जानीयात् ||२२||
Meaning of the śloka
Blood in its natural condition is recognised by its resemblance to the red indragopaka, its lack of dense clotting, and its unaltered colour.
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raktavikr̥tīrabhidhāya prakr̥tiṁ vaktumāha- indragōpakapratīkāśamityādi| indragōpakaḥ prāvr̥ṭkālaja udbhijjaḥ `indravadhūḥ’ iti lōkē, sa cānēkaprakāravarṇaḥ, atra tu rakta ēva gr̥hyatē| asaṁhataṁ nātyacchaṁ nātighanaṁ, na styāyatītyanyē| avivarṇamiti indragōpakavarṇamapīṣadvividhavarṇam, ētēna padmālaktakaguñjāphalavarṇamityuktam; athavā vastrādilagnaṁ sat prakṣālyamānamapi na vivarṇatāṁ yātītyavivarṇam||22||
Meaning of the commentary
After the altered states, the text describes the natural state. Indragopaka is described as appearing in the rainy season and is popularly called indravadhU. Although it has different colours, the red kind is intended here. Asamhata is explained as neither too thin nor too thick; others understand it as not congealing. Avivarna permits slight differences within the red colour, including the colours of lotus, lac dye and gunja fruit. Another interpretation takes it to mean that blood adhering to cloth and similar materials does not lose its colour even when washed.
Key terms
visrāvyāṇyanyatra vakṣyāmaḥ ||23||
विस्राव्याण्यन्यत्र वक्ष्यामः ||२३||
Meaning of the śloka
The conditions suitable for bloodletting will be described elsewhere.
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śōṇitasya srāvaṇaviṣayamatidēśēna darśayannāha- visrāvyāṇītyādi| anyatrēti aṣṭavidhaśastrakarmīyē||23||
Meaning of the commentary
This refers the indications for letting blood to the chapter on the eight kinds of operative procedures.
Key terms
athāvisrāvyāḥ- sarvāṅgaśōphaḥ, kṣīṇasya cāmlabhōjananimittaḥ, pāṇḍurōgyarśasōdariśōṣigarbhiṇīnāṁ ca śvayathavaḥ ||24||
अथाविस्राव्याः- सर्वाङ्गशोफः, क्षीणस्य चाम्लभोजननिमित्तः, पाण्डुरोग्यर्शसोदरिशोषिगर्भिणीनां च श्वयथवः ||२४||
Meaning of the śloka
The text excludes the following swellings from bloodletting: swelling of the whole body; swelling caused by sour food in an emaciated person; and swelling in someone with pandu, arshas, udara or shosha, or in a pregnant woman.
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visrāvyaniṣēdhaviṣayaṁ darśayannāha- athāvisrāvyā ityādi| kṣīṇasya puṁsō'mlabhōjananimittō yaḥ sō'visrāvya ityarthaḥ| tathā pāṇḍurōgyādīnāṁ śōthā avisrāvyāḥ; ētēṣāṁ vraṇaśōthā ēkāṅgajā api na srāvyāḥ||24||
Meaning of the commentary
The swelling associated with sour food is specifically that of a depleted person. Swellings in the other listed groups are also excluded. Even wound-associated swelling confined to a single part in these people is not to be subjected to bloodletting in this account.
Key terms
śastravisrāvaṇaṁ dvividhaṁ- pracchānaṁ , sirāvyadhanaṁ ca ||25||
शस्त्रविस्रावणं द्विविधं- प्रच्छानं , सिराव्यधनं च ||२५||
Meaning of the śloka
Bloodletting with a sharp instrument is of two kinds: prachchhana and siravyadhana.
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śastravisrāvaṇasya dvaividhyamāha- śastrētyādi||25||
Meaning of the commentary
The commentary notes that the passage presents the twofold division of bloodletting performed with a sharp instrument.
Key terms
tatra, r̥jvasaṅkīrṇaṁ sūkṣmaṁ samamanavagāḍhamanuttānamāśu ca śastraṁ pātayēnmarmasirāsnāyusandhīnāṁ cānupaghāti ||26||
तत्र, ऋज्वसङ्कीर्णं सूक्ष्मं सममनवगाढमनुत्तानमाशु च शस्त्रं पातयेन्मर्मसिरास्नायुसन्धीनां चानुपघाति ||२६||
Meaning of the śloka
For that procedure, the text describes applying the instrument swiftly to make straight, uncrowded, fine and even incisions, neither too deep nor too superficial, without injuring marmas, siras, snayus or joints.
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atra pracchānamadhikr̥tyāha - tatrētyādi| r̥ju prāñjalam| asaṅkīrṇaṁ na saṅkaṭaṁ, viśālamityarthaḥ; anyē parasparāsaṁsr̥ṣṭamityāhuḥ| sūkṣmaṁ nātimahāmukhaśastrakr̥tam| samaṁ tulyarēkham| anavagāḍham adūragatikam| anuttānaṁ kiñcinmāṁsaspr̥gityarthaḥ| āśu avilambitaṁ yathā bhavatyēvaṁ śastraṁ pātayēt||26||
Meaning of the commentary
This concerns prachchhana. Straight means direct. Uncrowded means not cramped, with adequate space; others understand it as incisions that do not meet one another. Fine means not made with an excessively broad-edged instrument. Even means having equal lines. Not deep means not penetrating far, while not superficial means touching the flesh slightly. Swift means without delay.
Key terms
tatra, durdinē durviddhē śītavātayōrasvinnē bhuktamātrē skandatvācchōṇitaṁ na sravatyalpaṁ vā sravati ||27|| madamūrcchāśramārtānāṁ vātaviṇmūtrasaṅginām | nidrābhibhūtabhītānāṁ nr̥ṇāṁ nāsr̥k pravartatē ||28||
तत्र, दुर्दिने दुर्विद्धे शीतवातयोरस्विन्ने भुक्तमात्रे स्कन्दत्वाच्छोणितं न स्रवत्यल्पं वा स्रवति ||२७|| मदमूर्च्छाश्रमार्तानां वातविण्मूत्रसङ्गिनाम् | निद्राभिभूतभीतानां नृणां नासृक् प्रवर्तते ||२८||
Meaning of the śloka
On an overcast day, with a poorly made puncture, in cold or windy conditions, without prior warming, or immediately after eating, the text says blood may not flow or may flow only slightly because it congeals. Blood also fails to flow in people affected by intoxication, fainting or exhaustion, retention of flatus, stool or urine, sleepiness or fear.
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raktasyāyōgaṁ cikitsārthamāha- tatra durdina ityādi| durdina iti nityagakāladōṣaḥ| kēcid ‘durdinē’ iti na paṭhanti| durviddhē iti vaidyakriyādōṣaḥ| śītavātayōriti kālakr̥tō dōṣaḥ| bhuktamātra iti āvasthikakāladōṣaḥ; ‘abhuktavata’ ityanyē paṭhanti| skandatvāt styānatvāt| madō viṣamadyajō vikāraḥ, ārtānāṁ pīḍitānām| vātaviṇmūtrasaṅgināmiti saṅgō'pravartanam||27-28||
Meaning of the commentary
The commentary introduces inadequate blood flow in order to discuss its management. An overcast day is a fault relating to recurring environmental time; some readers omit this condition. A poor puncture is a fault in the physician's action. Cold and wind are environmental faults. Having just eaten concerns the person's present state; others instead read 'one who has not eaten'. Congealing means thickening. Mada is a disturbed state caused by poison or alcohol. Being affected means being distressed, and retention means failure of flatus, stool or urine to pass.
Key terms
tadduṣṭaṁ śōṇitamanirhriyamāṇaṁ śōphadāharāgapākavēdanā janayēt ||29||
तद्दुष्टं शोणितमनिर्ह्रियमाणं शोफदाहरागपाकवेदना जनयेत् ||२९||
Meaning of the śloka
The text states that vitiated blood which is not removed may produce swelling, burning, redness, suppuration and pain.
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duṣṭaraktasyāsrutidōṣamupadiśannāha- tadduṣṭamityādi||29||
Meaning of the commentary
The commentator identifies this as an account of the harm from failure to drain vitiated blood.
atyuṣṇē'tisvinnē'tividdhē'jñairvisrāvitamatipravartatē ; tadatipravr̥ttaṁ śirō'bhitāpamāndhyamadhimanthatimiraprādurbhāvaṁ dhātukṣayamākṣēpakaṁ dāhaṁ pakṣāghātamēkāṅgavikāraṁ hikkāṁ śvāsakāsau pāṇḍurōgaṁ maraṇaṁ cāpādayati ||30||
अत्युष्णेऽतिस्विन्नेऽतिविद्धेऽज्ञैर्विस्रावितमतिप्रवर्तते ; तदतिप्रवृत्तं शिरोऽभितापमान्ध्यमधिमन्थतिमिरप्रादुर्भावं धातुक्षयमाक्षेपकं दाहं पक्षाघातमेकाङ्गविकारं हिक्कां श्वासकासौ पाण्डुरोगं मरणं चापादयति ||३०||
Meaning of the śloka
Blood released in excessive heat, after excessive sweating, or by excessive puncturing performed by inexperienced people is said to flow excessively. The passage associates excessive blood loss with head pain, blindness, adhimantha and timira, tissue depletion, convulsive disorder, burning, hemiplegia, a disorder of one limb, hiccup, difficult breathing, cough, pandu and death.
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atiyōgaṁ vyāpadaścōpadiśannāha- atyuṣṇa ityādi| atyuṣṇē atyuṣṇakālē| atisvinnē atisvēditē| atividdhē'jñairiti ājñā adr̥ṣṭakarmāṇaḥ| śirō'bhitāpaṁ śiraḥśūlam| āndhyam andhatām| adhimanthaḥ cakṣūrōgō'bhiṣyandapūrvakaḥ, timiraṁ liṅganāśaḥ, prādurbhāvaśabdō'dhimanthatimirābhyāṁ sambadhyatē| śirōbhitāpādīn śirasyatihr̥taṁ raktaṁ karōti, dhātukṣayaṁ sarvatraivātihr̥tam| ēkāṅgavikāramiti ēkasminnaṅgē ya utpadyatē sa ēkāṅgavikāraḥ, sa cātra vātajanitaḥ||30||
Meaning of the commentary
Excessive heat means an excessively hot season or time, and excessive sweating means having been subjected to too much sudation. The inexperienced are those who have not observed the procedure. Shirobhitapa means headache, and andhya blindness. Adhimantha is an eye disorder preceded by abhishyanda, while timira is glossed as loss of visual perception. The commentator relates headache and the following eye disorders to excessive removal from the head; tissue depletion may follow excessive removal anywhere. The disorder confined to one limb is explained as caused by vata.
Key terms
tasmānna śītē nātyuṣṇē nāsvinnē nātitāpitē | yavāgūṁ prati pītasya śōṇitaṁ mōkṣayēdbhiṣak ||31||
तस्मान्न शीते नात्युष्णे नास्विन्ने नातितापिते | यवागूं प्रति पीतस्य शोणितं मोक्षयेद्भिषक् ||३१||
Meaning of the śloka
The text therefore places blood removal in conditions that are neither cold nor excessively hot, after suitable sweating and without excessive heating, and after the patient has drunk yavagu.
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ayōgātiyōgau sahētukau nirdiśya samyagyōgaṁ sahētukaṁ nirdiśannāha- tasmādityādi| na śītē nātyuṣṇē sādhāraṇē kālē| nāsvinnē nātisvēditē| nātitāpitē sūryatāpādibhiḥ| yavāgūratra tilayavāgūḥ, tasyāḥ sadyaḥsnēhanīyatvādraktōtklēśakaratvācca| pratipītasyēti pratiśabdō'tra pānāntaraṁ sūcayati; tēna yavāgvā dvitīyapānānantaraṁ tr̥tīyapānānantaraṁ vētyarthaḥ; anyē tu ‘yavāgūrviraladravā bahusikthā, tāṁ pratipītasya, sā hi prāyaśaḥ praklēdanātmikā svēdalatvāddravōṣṇatvācca śōṇitaṁ vilāyayati; pratiśabdō'tra mātrārthaḥ, tēna yavāgūṁ mātrayā pītavata ityarthaḥ’||31||
Meaning of the commentary
The commentary calls for a moderate time or season, avoiding both absence of sweating and excessive sudation, and avoiding excessive heat from sunlight or similar sources. Yavagu is explained as sesame gruel because it is said to provide immediate unctuousness and stimulate the blood. One interpretation takes prati to indicate another drinking, so the procedure follows the second or third intake of gruel. Others describe yavagu as having relatively little liquid and many grains: its moistening, sweat-promoting, liquid and hot properties are said to liquefy the blood. They instead take prati to mean a measured quantity, so the patient has consumed an appropriate amount.
Key terms
samyaggatvā yadā raktaṁ svayamēvāvatiṣṭhatē | śuddhaṁ tadā vijānīyāt samyagvisrāvitaṁ ca tat ||32||
सम्यग्गत्वा यदा रक्तं स्वयमेवावतिष्ठते | शुद्धं तदा विजानीयात् सम्यग्विस्रावितं च तत् ||३२||
Meaning of the śloka
When blood has flowed properly and stops of its own accord, it is to be recognised as pure and as having been properly released.
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idānīṁ samyagyōgasya suviśuddhasya caikēnaiva vākyēna lakṣaṇaṁ vaktumāha- samyagityādi| samyaggatvā yadā raktamiti gatvā niḥsr̥tya, yadā samyagraktaṁ raktavarṇaṁ śōṇitaṁ bhavati tadā śuddhaṁ vijānīyāt; samyagvisrāvitapakṣē tvayamarthaḥ- samyaggatvēti samyak pravartanaṁ kr̥tvā, yadā raktaṁ rudhiraṁ, svayamēvāvatiṣṭhatē avasthitiṁ karōti, tadā samyagvisrāvitaṁ ca tadraktaṁ vijānīyāt| cakārēṇaitallakṣaṇadvayaṁ labhyatē| anyē tu samyaggatvētyādiślōkasya vyākhyānamanyathā kr̥tvā sārdhaślōkēna vyākhyānayanti- “na cātivēgaṁ nāvēgaṁ samyagyuktyā viniḥsr̥tam| vihāya duṣṭatāṁ svēna rūpēṇa hyavatiṣṭhatē|| prayatnamanapēkṣyāsr̥k tadā śuddhaṁ vinirdiśēt”- iti||32||
Meaning of the commentary
The commentator derives two signs from the wording. Blood that emerges with its proper red colour indicates purity. Blood that has flowed properly and then stops spontaneously indicates proper drainage. The conjunction supports this pair of interpretations. Others explain the verse through a further verse and a half: blood flows neither excessively fast nor without force, emerges through proper procedure, leaves its vitiated condition and assumes its own appearance without requiring further effort; it is then recognised as pure.
lāghavaṁ vēdanāśāntirvyāghērvēgaparikṣayaḥ | samyagvisrāvitē liṅgaṁ prasādō manasastathā ||33||
लाघवं वेदनाशान्तिर्व्याघेर्वेगपरिक्षयः | सम्यग्विस्राविते लिङ्गं प्रसादो मनसस्तथा ||३३||
Meaning of the śloka
Lightness, relief of pain, reduction of the force of the disease and clarity or ease of mind are described as signs of proper blood removal.
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ābhyantaramaparamapi raktaśuddhisrāvaṇasya lakṣaṇaṁ darśayannāha- lāghavamityādi| ētacchārīraṁ samyagvisrāvitē liṅgaṁ; prasādō manasastathēti punarmānasam||33||
Meaning of the commentary
The commentary adds these as further signs of purified blood and proper drainage. Lightness and the other bodily effects are physical signs, while clarity of mind is a mental sign.
tvagdōṣā granthayaḥ śōphā rōgāḥ śōṇitajāśca yē | raktamōkṣaṇaśīlānāṁ na bhavanti kadācana ||34||
त्वग्दोषा ग्रन्थयः शोफा रोगाः शोणितजाश्च ये | रक्तमोक्षणशीलानां न भवन्ति कदाचन ||३४||
Meaning of the śloka
The verse claims that skin disorders, nodules, swellings and diseases arising from blood never occur in people who regularly undergo blood removal.
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śōṇitasrāvaṇaphalaṁ darśayannāha- tvagdōṣā ityādi| tvagdōṣā aṣṭādaśa kuṣṭhāni nyacchanīlikādayaśca, granthayō vātādinimittā sirāgranthiśca| śōṇitajā rōgā raktagulmavidradhivisarpādayaḥ| raktamōkṣaṇaśīlānāṁ raktasrāvaṇābhyāsakāriṇām||34||
Meaning of the commentary
The commentator includes under skin disorders the eighteen kushtha conditions and nyaccha, nilika and similar conditions. Granthi includes nodules caused by vata and other factors, as well as siragranthi. Diseases arising from blood include raktagulma, vidradhi and visarpa. Those accustomed to blood removal means those who repeatedly practise it.
Key terms
atha khalvapravartamānē raktē ēlāśītaśivakuṣṭhatagarapāṭhābhadradāruviḍaṅgacitrakatrikaṭukāgāradhūmaharidrārkāṅkuranaktamālaphalairyathālābhaṁ tribhiścaturbhiḥ samastairvā cūrṇīkr̥tairlavaṇatailapragāḍhairvraṇamukhamavagharṣayēt, ēvaṁ samyak pravartatē ||35||
अथ खल्वप्रवर्तमाने रक्ते एलाशीतशिवकुष्ठतगरपाठाभद्रदारुविडङ्गचित्रकत्रिकटुकागारधूमहरिद्रार्काङ्कुरनक्तमालफलैर्यथालाभं त्रिभिश्चतुर्भिः समस्तैर्वा चूर्णीकृतैर्लवणतैलप्रगाढैर्व्रणमुखमवघर्षयेत्, एवं सम्यक् प्रवर्तते ||३५||
Meaning of the śloka
When blood does not flow, the historical procedure describes rubbing the wound opening with a powder of three, four or all of the available listed substances, made rich in salt and oil. The list comprises ela, shitashiva, kushtha, tagara, patha, bhadradaru, vidanga, chitraka, trikatuka, household soot, haridra, arka shoots and naktamala fruit. The text states that the blood then flows properly.
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idānīmapravr̥ttaraktasya pravartanāyāha- atha khalviyādi| śītāśivaṁ karpūraṁ, naktamālō br̥hatkarañjaḥ| tribhiścaturbhiriti ētēnaikadvidravyaniṣēdhaḥ kr̥taḥ| lavaṇatailapragāḍhairiti saindhavatilatailōtkaṭairityarthaḥ||35||
Meaning of the commentary
The commentary introduces this as a means of setting non-flowing blood in motion. Shitashiva is identified as camphor and naktamala as the larger karanja. Specifying three or four ingredients excludes using only one or two. The salt and oil are specifically saindhava and sesame oil, used abundantly.
Key terms
athātipravr̥ttē rōdhramadhukapriyaṅgupattaṅgupattaṅgagairikasarjarasarasāñjanaśālmalīpuṣpaśaṅkhaśuktimāṣayavagōdhūmacūrṇaiḥ śanaiḥ śanairvraṇamukhamavacūrṇyāṅgulyagrēṇāvapīḍayēt sālasarjārjunārimēdamēṣaśr̥ṅgadhavadhanvanatvagbhi rvā cūrṇitābhiḥ kṣaumēṇa vā dhmāpitēna samudraphēnalākṣācūrṇairvā, yathōktarvraṇabandhanadravyairgāḍhaṁ badhnīyāt, śītācchādanabhōjanāgāraiḥ śītaiḥ pradēhapariṣēkaiścōpacarēt, kṣārēṇāgninā vā dahēdyathōktaṁ, vyadhādanantaraṁ tāmēvātipravr̥ttāṁ sirāṁ vidhyēt; kākōlyādikvāthaṁ vā śarkarāmadhumadhuraṁ pāyayēt, ēṇahariṇōrabhraśaśamahiṣavarāhāṇāṁ vā rudhiraṁ; kṣīrayūṣarasaiḥ susnigdhaiścāśnīyāt; upadravāṁśca yathāsvamupacarēt ||36|| bhavanti cātra- dhātukṣayāt srutē raktē mandaḥ sañjāyatē'nalaḥ | pavanaśca paraṁ kōpaṁ yāti tasmāt prayatnataḥ ||37|| taṁ nātiśītairlaghubhiḥ snigdhaiḥ śōṇitavardhanaiḥ | īṣadamlairanamlairvā bhōjanaiḥ samupācarēt ||38||
अथातिप्रवृत्ते रोध्रमधुकप्रियङ्गुपत्तङ्गुपत्तङ्गगैरिकसर्जरसरसाञ्जनशाल्मलीपुष्पशङ्खशुक्तिमाषयवगोधूमचूर्णैः शनैः शनैर्व्रणमुखमवचूर्ण्याङ्गुल्यग्रेणावपीडयेत् सालसर्जार्जुनारिमेदमेषशृङ्गधवधन्वनत्वग्भि र्वा चूर्णिताभिः क्षौमेण वा ध्मापितेन समुद्रफेनलाक्षाचूर्णैर्वा, यथोक्तर्व्रणबन्धनद्रव्यैर्गाढं बध्नीयात्, शीताच्छादनभोजनागारैः शीतैः प्रदेहपरिषेकैश्चोपचरेत्, क्षारेणाग्निना वा दहेद्यथोक्तं, व्यधादनन्तरं तामेवातिप्रवृत्तां सिरां विध्येत्; काकोल्यादिक्वाथं वा शर्करामधुमधुरं पाययेत्, एणहरिणोरभ्रशशमहिषवराहाणां वा रुधिरं; क्षीरयूषरसैः सुस्निग्धैश्चाश्नीयात्; उपद्रवांश्च यथास्वमुपचरेत् ||३६|| भवन्ति चात्र- धातुक्षयात् स्रुते रक्ते मन्दः सञ्जायतेऽनलः | पवनश्च परं कोपं याति तस्मात् प्रयत्नतः ||३७|| तं नातिशीतैर्लघुभिः स्निग्धैः शोणितवर्धनैः | ईषदम्लैरनम्लैर्वा भोजनैः समुपाचरेत् ||३८||
Meaning of the śloka
For excessive bleeding, the text describes gently dusting the wound opening with powders of rodhra, madhuka, priyangu, pattanga, gairika, sarjarasa, rasanjana, shalmali flowers, conch, shell, masha, barley and wheat, then pressing with a fingertip. Alternatives include powdered bark of sala, sarja, arjuna, arimeda, meshashringa, dhava and dhanvana; burnt linen; or samudraphena and laksha powder. It also names firm bandaging, cooling coverings, food and accommodation, cooling pastes and pouring treatments, and cauterisation by kshara or fire as previously described. The passage also describes puncturing the same excessively bleeding sira in relation to the earlier puncture. Internally it names a kakolyadi decoction sweetened with sugar and honey, or blood from ena, harina, sheep, hare, buffalo or boar. Food is accompanied by well-uncted milk, pulse soup or meat broth, and complications are treated individually. The following verses explain that tissue depletion after blood loss weakens digestive fire and greatly aggravates vata. The stated diet is therefore light, unctuous, blood-replenishing and not excessively cold, with a slightly sour or non-sour taste.
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atipravr̥ttau raktāsthāpanāya cikitsāṁ darśayannāha- athētyādi| pattaṅgaṁ raktacandanaṁ, sarjarasō rālā, śuktirjalaśuktiḥ| sālaḥ śaṅkuḥ, sarjaḥ śālabhēdaḥ, arjunaḥ kakubhaḥ, arimēdaḥ ‘arimañja’ iti lōkē prasiddhaḥ, mēṣaśr̥ṅgaḥ karkaṭaśr̥ṅgaḥ, dhanvanaḥ ‘dhammaṇa’ iti prasiddhaḥ; sālāditvagbhiścūrṇīkr̥tābhiḥ ‘vraṇamukhamavacūrṇyāṅgulyagrēṇāvapīḍayēt’ ityatrāpi sambadhyatē| kṣaumēṇa vā dhmāpitēna atasīvastrēṇa dagdhēna ‘vraṇamukhamavacūrṇyāṅgulyagrēṇāvapīḍayēt’ ityatrāpi sambadhyatē| yathōktairvā vraṇabandhanadravyairiti kṣaumakārpāsavastrādibhiḥ| ācchādanaṁ vastrādi, pradēhō lēpaḥ, pariṣēkō dhārāsēkaḥ| yathōktaṁ valayabindvādi bhēdēnētyarthaḥ| vyadhādanantaraṁ prākkr̥tavyadhanādadhaḥsthānē , tāmēva pūrvaviddhāṁ sirāṁ vidhyēt, raktagaticchēdanārtham| raktātisrutāvābhyantaraṁ bhēṣajaṁ darśayannāha- kākōlyādītyādi| ēṇaḥ kr̥ṣṇahariṇaḥ, hariṇastāmravarṇaḥ; ēṇādiraktaṁ pāyayēditi sambandhaḥ, raktāpyāyanārthaṁ; taccāduṣṭamasaṁskr̥taṁ ca| raktātipravr̥ttau bhōjanaṁ niyamayannāha- kṣīrētyādi| yūṣō mudgayūṣaḥ, rasō māṁsarasaḥ| susnigdhairiti śōbhanaṁ kr̥tvā ghr̥tēna snigdhīkr̥taiḥ| aśnīyāditi kṣīrādisiktamōdanaṁ bhuñjīta| pittaduṣṭaraktasyaivātipravr̥ttāvatipravr̥ttaraktasya kṣīrabhōjanam, athavā pittaprakr̥tikasyaiva raktātipravr̥ttau kṣīrabhōjanaṁ, kaphaduṣṭaraktasyaivātipravr̥ttāvatipravr̥ttaraktasya yūṣabhōjanaṁ, ślēṣmaprakr̥tikasyaiva vā; vātaduṣṭaraktasyaivātipravr̥ttāvatipravr̥ttaraktasya rasabhōjanaṁ, vātaprakr̥tikasyaiva vā; anyē tu dīptamadhyamandāgnīnāṁ yathāsaṅkhyaṁ kṣīrādisiktamōdanaṁ bhōjanamāhuḥ; sātmyāpēkṣayētyēkē| atisrutaraktasyōpadravān cikitsitumāha- upadravāṁścētyādi| upadravān śirō'bhitāpādīn| yathāsvamiti svakīyēna svakīyēnōpacārēṇētyarthaḥ| dhātukṣayādityādi| tasmādanatiśītādibhōjanaiḥ prayatnatastaṁ puruṣamupācarēditi sambandhaḥ, agnisandhukṣaṇārthaṁ śōṇitāpyāyanārthamupadravaparihārārthaṁ ca| īṣadamlairdāḍimāmalakaiḥ, tēṣāmēvāmlēṣu pradhānatvāt||36-38||
Meaning of the commentary
Pattanga is identified as red sandalwood, sarjarasa as rala, and shukti as aquatic shell. Sala is called shanku, sarja a kind of sala, arjuna kakubha, arimeda the locally known arimanja, meshashringa karkatashringa, and dhanvana the locally known dhammana. The same dusting and fingertip-pressure instruction applies to the bark powders and burnt linen. Bandaging materials include linen and cotton cloth. Pradeha means paste and parisheka a poured stream. The reference to cauterisation includes the previously stated ring, dot and related forms. The second puncture is explained as below the original puncture in the same sira, with the aim of interrupting blood movement. Ena is the black deer and harina a copper-coloured deer. The animal blood is described as unvitiated and unprocessed, and its stated purpose is replenishing blood. Yusha means mudga soup, rasa meat broth, and unctuous means properly enriched with ghee; rice is eaten moistened with these liquids or milk. One explanation assigns milk to pitta-affected blood loss or a pitta constitution, pulse soup to kapha-affected loss or a kapha constitution, and meat broth to vata-affected loss or a vata constitution. Others assign milk, pulse soup and meat broth respectively to strong, moderate and weak digestive fire. Others base the choice on accustomed suitability. Complications such as headache receive their own treatments. The final dietary instructions aim to stimulate digestive fire, replenish blood and prevent complications. Slight sourness is exemplified by dadima and amalaka, regarded here as foremost among sour substances.
Key terms
caturvidhaṁ yadētaddhi rudhirasya nivāraṇam | sandhānaṁ skandanaṁ caiva pācanaṁ dahanaṁ tathā ||39|| vraṇaṁ kaṣāyaḥ sandhattē raktaṁ skandayatē himam | tathā sampācayēdbhasma dāhaḥ saṅkōcayēt sirāḥ ||40||
चतुर्विधं यदेतद्धि रुधिरस्य निवारणम् | सन्धानं स्कन्दनं चैव पाचनं दहनं तथा ||३९|| व्रणं कषायः सन्धत्ते रक्तं स्कन्दयते हिमम् | तथा सम्पाचयेद्भस्म दाहः सङ्कोचयेत् सिराः ||४०||
Meaning of the śloka
Four methods of stopping blood are named: sandhana, skandana, pachana and dahana. Astringent substances close the wound, cold causes the blood to coagulate, ash produces pachana, and burning contracts the sira.
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caturvidhamityādi| sandhānaṁ śastrapadasya, skandanaṁ śōṇitasya styānīkaraṇaṁ, pācanaṁ dahanaṁ ca śastrapadasya| kaṣāyaḥ kaṣāyarasadravyaṁ, tacca lōdhrādikam; anyē tu harītakyādikaṁ pañcavalkalādikaṁ cāhuḥ| himaṁ śītam| bhasma kṣaumādijanitam| dahanaṁ śalākāprabhr̥tibhiḥ||39-40||
Meaning of the commentary
Sandhana concerns closing the instrument wound. Skandana means making blood coagulate or become dense. Pachana and dahana concern the instrument wound. Astringent substances include lodhra and similar drugs; others specify haritaki or the panchavalkala group. Hima means cold. Ash is derived from linen and similar materials. Burning is performed with shalaka and related implements.
Key terms
askandamānē rudhirē sandhānāni prayōjayēt | sandhānē bhraśyamānē tu pācanaiḥ samupācarēt ||41|| kalpairētaistribhirvaidyaḥ prayatēta yathāvidhi | asiddhimatsu caitēṣu dāhaḥ parama iṣyatē ||42||
अस्कन्दमाने रुधिरे सन्धानानि प्रयोजयेत् | सन्धाने भ्रश्यमाने तु पाचनैः समुपाचरेत् ||४१|| कल्पैरेतैस्त्रिभिर्वैद्यः प्रयतेत यथाविधि | असिद्धिमत्सु चैतेषु दाहः परम इष्यते ||४२||
Meaning of the śloka
If blood does not coagulate, the text describes using measures that close the wound. If closure fails, pachana measures are used. The physician is to employ these three methods properly; if they fail, burning is considered the final measure.
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idānīṁ pūrvapūrvāsiddhāvuttarōttaraṁ vidhyavasaraṁ pratipādayannāha- askandamānē ityādi| tatra prathamaṁ śītōpacārādi kartavyaṁ, tēna yadā styānībhūya raktaṁ na tiṣṭhati tadā harītakyādi pañcavalkalādi vā prayōjayēt; sandhānēna cēnna tiṣṭhati rasaṁ tadā pācanaṁ bhasma prayōjayēt; ēbhistrībhirvidhānairyadi na tiṣṭhati raktaṁ tadā dahanaṁ śōṇitasthāpanārthaṁ kartavyamityarthaḥ||41-42||
Meaning of the commentary
The commentary explains a sequence in which each later method follows failure of the preceding one. Cooling treatment comes first. If blood does not coagulate and stop, haritaki or panchavalkala is used. If closure does not stop it, ash is applied for pachana. If none of these three methods stops the blood, burning is performed for that purpose.
śēṣadōṣē yatō raktē na vyādhirativartatē | sāvaśēṣē tataḥ sthēyaṁ na tu kuryādatikramam ||43||
शेषदोषे यतो रक्ते न व्याधिरतिवर्तते | सावशेषे ततः स्थेयं न तु कुर्यादतिक्रमम् ||४३||
Meaning of the śloka
Because disease does not necessarily increase when some dosha remains in the blood, the text says to stop with a remainder rather than go beyond the proper limit of blood removal.
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idānīṁ raktātisrāvadōṣaṁ darśayannāha- śēṣētyādi| na vyādhirativartatē na vr̥ddhiṁ yāti| sāvaśēṣē tataḥ sthēyamiti sāvaśēṣē dōṣē raktaṁ punaḥ saṁśamanādibhirjayēt||43||
Meaning of the commentary
The commentary explains na vyadhir ativartate as the disease not increasing. When some dosha remains, the blood is subsequently managed with pacifying and related measures.
Key terms
dēhasya rudhiraṁ mūlaṁ rudhirēṇaiva dhāryatē | tasmādyatnēna saṁrakṣyaṁ raktaṁ jīva iti sthitiḥ ||44||
देहस्य रुधिरं मूलं रुधिरेणैव धार्यते | तस्माद्यत्नेन संरक्ष्यं रक्तं जीव इति स्थितिः ||४४||
Meaning of the śloka
Blood is described as the foundation of the body and that by which it is sustained. It must therefore be carefully protected; the established teaching here identifies blood with life.
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kutaḥ punaḥ śōṇitasrāvaṇē'tikramō na karaṇīya ityāha- dēhasyētyādi| mūlamiti utpattisthitipralayēṣu śōṇitamēva hētuḥ, anēnaiva dhāryatē sthāpyatē||44||
Meaning of the commentary
The commentary gives this as the reason not to exceed the proper limit in blood removal. Foundation means that blood is regarded as a cause in the body's origin, maintenance and dissolution. The body is upheld or maintained by it.
srutaraktasya sēkādyaiḥ śītaiḥ prakupitē'nilē | śōphaṁ satōdaṁ kōṣṇēna sarpiṣā pariṣēcat ||45||
स्रुतरक्तस्य सेकाद्यैः शीतैः प्रकुपितेऽनिले | शोफं सतोदं कोष्णेन सर्पिषा परिषेचत् ||४५||
Meaning of the śloka
If cold pouring treatments and similar measures aggravate vata after blood removal and produce swelling with pricking pain, the text describes pouring lukewarm ghee over the swelling.
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śōṇitāvasēkē paścātkarma darśayannāha- srutaraktasyētyādi||45||
Meaning of the commentary
The commentary identifies this as care following blood removal.
iti suśrutasaṁhitāyāṁ sūtrasthānē śōṇitavarṇanīyō nāma caturdaśō'dhyāya ||14||
इति सुश्रुतसंहितायां सूत्रस्थाने शोणितवर्णनीयो नाम चतुर्दशोऽध्याय ||१४||
Meaning of the śloka
Thus ends the fourteenth chapter, called Shonitavarnaniya, in the Sutrasthana of the Sushruta Samhita.
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iti śrīḍalha(hla)ṇaviracitāyāṁ nibandhasaṅgrahākhyāyāṁ suśrutavyākhyāyāṁ sūtrasthānē śōṇitavarṇanīyō nāma caturdaśō'dhyāyaḥ||14||
Meaning of the commentary
Thus ends the fourteenth chapter, called Shonitavarnaniya, in the Sutrasthana of the commentary on Sushruta named Nibandhasangraha, composed by Shri Dalhana.