The commentary explains why Uttaratantra begins after Kalpasthāna. Kalpasthāna discussed poison as a cause of complications in externally produced wounds and also poison secretly introduced by enemies as a complication of intrinsic wounds; because the treatment of complications is the shared subject, Uttaratantra begins to address complications more broadly. An alternative explanation is that, after completing the one hundred and twenty chapters, the remaining material is presented as the subsequent tantra. Although the derivation aupadravika applies to the tantra because it concerns upadravas, the title is assigned here specifically to this chapter. Aupadravika therefore means a chapter composed with diseases regarded as complications as its subject.
Key terms
औपद्रविक (aupadravika)
Concerning upadravas, or complications; the title of this chapter.
उपद्रव (upadrava)
A complicating disorder or secondary affliction in the commentary's explanation.
उत्तरतन्त्र (Uttaratantra)
The subsequent division of the compendium, begun with this chapter.
धन्वन्तरि (Dhanvantari)
The revered authority represented as delivering the teaching.
The text says: the subjects that I repeatedly stated throughout the one hundred and twenty chapters would be explained fully and in many ways in the Uttara section—I shall now set forth that excellent Uttaratantra.
The commentary uses these lines to establish the connection of the Uttaratantra now being begun with the preceding work. Because the author repeatedly said within the one hundred and twenty chapters, 'I shall explain these subjects in many ways in the Uttara,' he now proceeds to expound it. It preserves two variant readings: one expressing 'what was stated by me in the hundred and twenty chapters,' and another reading 'in the hundred of chapters together with twenty.'
Key terms
अध्यायानां शते विंशे (adhyāyānāṃ śate viṃśe)
A reference to the completed collection of one hundred and twenty chapters.
उत्तरतन्त्र (Uttaratantra)
The subsequent division whose promised subjects are now introduced.
निखिलेनोपदिश्यन्ते यत्र रोगाः पृथग्विधाः ||४||
शालाक्यतन्त्राभिहिता विदेहाधिपकीर्तिताः |
ये च विस्तरतो दृष्टाः कुमाराबाधहेतवः ||५||
षट्सु कायचिकित्सासु ये चोक्ताः परमर्षिभिः |
उपसर्गादयो रोगा ये चाप्यागन्तवः स्मृताः ||६||
त्रिषष्टी रससंसर्गाः स्वस्थवृत्तं तथैव च |
युक्तार्था युक्तयश्चैव दोषभेदास्तथैव च ||७||
यत्रोक्ता विविधा अर्था रोगसाधनहेतवः |८|
Meaning of the śloka
In the Uttaratantra, diseases of many kinds are taught comprehensively. These include the conditions described in Śālākya and attributed to the lord of Videha; the causes of childhood afflictions described at length; the conditions taught by the eminent sages in the six works on Kāyacikitsā; disorders beginning with upasarga and those regarded as āgantava; the sixty-three combinations of tastes; guidance for maintaining health; well-reasoned subjects and methods of textual interpretation; distinctions among the doṣas; and various matters that serve in understanding and managing disease.
The commentary praises Uttaratantra as determining and treating diseases comprehensively. It identifies the Śālākya material specifically with the seventy-six eye diseases taught by Nimi, king of Videha, rather than teachings attributed to Karāla, Bhadra, Śaunaka, and others. The childhood causes include disorders associated with Skanda-graha and related entities as described by authorities such as Pārvataka, Jīvaka, and Bandhaka. The six Kāyacikitsā traditions are those of Agniveśa, Bhela, Jātūkarṇa, Parāśara, Hārīta, and Kṣārapāṇi. It first explains upasarga and related disorders as fever and so forth, and āgantava disorders here as conditions such as unmāda because their causes are external. Gayi offers another view: upasarga means non-human afflictions, including apasmāra and unmāda as discussed in Bhūtavidyā, and these themselves are the āgantava disorders. The section includes more than diseases: the sixty-three taste combinations, healthy conduct, subjects supported by valid reasoning, tantrayuktis, and doṣa distinctions. The commentary also records an additional story about King Janaka receiving knowledge of eye disease from the Sun after austerity, but says it is omitted because the author of the larger Pañjikā did not read it.
Key terms
शालाक्यतन्त्र (Śālākya-tantra)
The branch whose diseases, especially eye diseases in this context, are included in Uttaratantra.
कुमाराबाध (kumārābādha)
Afflictions of children discussed by earlier authorities.
आगन्तव (āgantava)
Disorders characterized here as arising from external causes.
त्रिषष्टि रससंसर्ग (triṣaṣṭi rasa-saṃsarga)
The sixty-three combinations of tastes.
तन्त्रयुक्ति (tantrayukti)
A method or principle used to interpret and organize a treatise.
At the beginning of that vast and difficult-to-fathom tantra, like a great ocean, the text first describes diseases situated in the uttamāṅga, presenting their number, characteristics, and sequence as treatable or untreatable.
The commentary says the head is treated first because it is the seat of all the senses and of life and is therefore pre-eminent. At the beginning of the extensive and profound Uttaratantra, diseases located in the uttamāṅga are described. 'Number' refers to the seventy-six conditions taught by the lord of Videha. 'Characteristics' includes their signs and, through the conjunction ca, their causes and treatment. Alternatively, characteristics may encompass cause, prodromal features, alleviating factors, and pathogenesis, while ca supplies treatment; some commentators instead understand treatment to be included by the word krama itself.
Key terms
उत्तमाङ्ग (uttamāṅga)
The pre-eminent body region, explained by the commentary as the head.
लक्षण (lakṣaṇa)
Clinical characterization, interpreted broadly by the commentary in one reading.
साध्यासाध्य (sādhya-asādhya)
The text's sequence of conditions considered treatable and untreatable.
The eye globe should be understood as extending inward by two aṅgulas, each measured by the breadth of the person's own thumb. Its length and breadth are stated to be two and a half aṅgulas in every direction. It is well rounded, shaped like a cow's teat, and arises from all the bhūtas and their qualities.
Because diseases of the eye are presented before other diseases of the head, the commentary first explains the eye globe's dimensions and form so that the depth and extent of disorders affecting its layers can later be understood. The two-aṅgula inward extent uses an aṅgula based on the person's own thumb. Two and a half aṅgulas applies to both length and breadth. Nayana-budbuda means the eyeball. The eye globe, including vessels, ligaments, bone, and tear passages, is said to arise from all the bhūtas, while its red, white, and dark qualities arise from their qualities. Some interpret guṇa as the refined essence of the bhūtas, but Jejjaṭa does not accept that explanation.
Key terms
नयनबुद्बुद (nayana-budbuda)
The eye globe or eyeball.
अङ्गुल (aṅgula)
A bodily unit of measure, here based on the person's own thumb.
गोस्तनाकार (gostanākāra)
Described as having the shape of a cow's teat.
सर्वभूतगुणोद्भव (sarva-bhūta-guṇodbhava)
Arising, in the text's account, from all elemental constituents and their qualities.
In the eye globe, flesh is said to arise from earth, the red component from fire, the dark component from vāta, the white component from water, and the tear passages from space.
The commentary explains which bhūta initiates the eye globe and the components beginning with the red part. Pala is glossed as flesh and is derived from earth. The red component is interpreted as a form of pitta arising from the quality of fire; the white component is to be understood similarly as arising from water. Aśru-mārga means the channels through which tears pass.
Key terms
पल (pala)
Flesh in this passage, attributed to earth.
रक्त (rakta)
The red component of the eye, linked here with fire and pitta.
अश्रुमार्ग (aśru-mārga)
The passages or channels of tears.
आकाश (ākāśa)
Space, identified as the elemental source of the tear passages.
The text next explains dṛṣṭi in the eye according to knowledgeable authorities. The dark circle is said to occupy one third of the eye's extent, and specialists in vision consider dṛṣṭi to be one seventh of that dark circle.
The commentary says these verses give the measure of the dṛṣṭi-maṇḍala in accordance with earlier teachers; the knowledgeable authority is identified as Videha, and dṛṣṭi specialists are Śālākya practitioners. The one-seventh measure is an accepted view because it is not rejected. The following description of dṛṣṭi as the size of a lentil may explain the actual size of that seventh part; alternatively, one seventh is the view of other Śālākya authorities and the lentil-sized description will be the author's own view. The apparently different statement elsewhere that dṛṣṭi is one ninth of the tārakā is reconciled as applying to great persons of full lifespan; other proposed reconciliations in the Pañjikā are omitted for brevity. Some rearrange the reading and place it after the section on āpātanikā, but that reading is not recorded because it lacks support.
Key terms
दृष्टि (dṛṣṭi)
The visual or pupillary region whose proportional measure is discussed here.
कृष्णमण्डल (kṛṣṇa-maṇḍala)
The dark circular region of the eye.
मसूरदलमात्र (masūra-dala-mātra)
Lentil-sized, a measurement introduced in the following passage and discussed here.
शालाकिन् (śālākin)
A specialist in the Śālākya field.
Adhikarana 8 (14) · Śloka 14
maṇḍalāni ca sandhīṁśca paṭalāni ca lōcanē |
yathākramaṁ vijānīyāt pañca ṣaṭ ca ṣaḍēva ca ||14||
View original
मण्डलानि च सन्धींश्च पटलानि च लोचने |
यथाक्रमं विजानीयात् पञ्च षट् च षडेव च ||१४||
Meaning of the śloka
In the eye, one should recognize in order five maṇḍalas, six junctions, and six paṭalas.
The commentary introduces the counts of the maṇḍalas, junctions, and paṭalas as the sites in which eye diseases occur. It records a variant verse that gives five maṇḍalas, four ends, six junctions, and six paṭalas, but states that the compilers of the commentary tradition rejected that reading.
Key terms
मण्डल (maṇḍala)
One of five circular regions distinguished in the eye.
सन्धि (sandhi)
One of six junctional regions in the eye.
पटल (paṭala)
One of six layers described in the eye.
रोगाधिष्ठान (rogādhiṣṭhāna)
A site or location in which disease is situated.
Adhikarana 9 (15) · Śloka 15
pakṣmavartmaśvētakr̥ṣṇadr̥ṣṭīnāṁ maṇḍalāni tu |
anupūrvaṁ tu tē madhyāścatvārō'ntyā yathōttaram ||15||
View original
पक्ष्मवर्त्मश्वेतकृष्णदृष्टीनां मण्डलानि तु |
अनुपूर्वं तु ते मध्याश्चत्वारोऽन्त्या यथोत्तरम् ||१५||
Meaning of the śloka
The five maṇḍalas are those of the eyelashes, eyelid, white region, dark region, and dṛṣṭi. In that sequence, each successive region lies more centrally, with the later one situated within the preceding one.
The commentary identifies these as the five maṇḍalas belonging respectively to pakṣma, vartman, śveta, kṛṣṇa, and dṛṣṭi. It explains that they are arranged successively toward the middle, each later maṇḍala being internal to the preceding one.
Key terms
पक्ष्म (pakṣma)
The eyelashes and their maṇḍala in this classification.
The six junctions are described as follows: one between the eyelashes and eyelid, another between the eyelid and the white region, another between the white and dark regions, another between the dark region and dṛṣṭi, the fifth at the inner corner near the nose, and the sixth at the outer corner.
The commentary explains that the kanīnaka junction is located near the nose, while the apāṅga junction is at the outer end toward the tail of the eyebrow.
Key terms
पक्ष्मवर्त्मगत सन्धि (pakṣma-vartma-gata sandhi)
The junction of the eyelashes and eyelid.
शुक्लकृष्णगत सन्धि (śukla-kṛṣṇa-gata sandhi)
The junction between the white and dark regions of the eye.
कनीनक (kanīnaka)
The inner ocular corner near the nose.
अपाङ्ग (apāṅga)
The outer ocular corner, described near the end of the eyebrow.
Two layers are to be understood as belonging to the eyelids, while four other layers belong to the eye itself. Timira, described here as a very severe disorder, arises in these four ocular layers.
The commentary introduces the paṭalas: besides the two eyelid layers, four further layers are to be recognized within the eye. It begins to explain that timira occurs in these four layers, but the supplied commentary ends at this point.
Key terms
vartmapaṭala (vartma-paṭala)
A layer associated with the eyelid.
akṣi
The eye.
timira
A serious ocular disorder said here to arise in the four layers of the eye.
Of these layers, the outer one rests upon tejas and jala; the next rests upon flesh, the third upon medas, and the other upon bone. Their thickness is considered equal to one-fifth of the dṛṣṭi.
For the purpose of treatment, the commentary differentiates the four layers that serve as the sites of timira. Here tejas is explained as blood present in the vessels and associated with ālocaka-tejas, while jala is identified with rasa-dhātu situated in the skin. The outer layer is the first layer of the eyeball, and 'the other' is the second. Bāhulya means thickness. The supplied commentary explicitly explains verse 18 but does not further clarify the one-fifth measure in the following line.
Key terms
tejas
Interpreted here as vascular blood associated with ālocaka-tejas.
jala
Interpreted by the commentary as rasa-dhātu situated in the skin.
medas
The tissue upon which the third ocular layer is said to rest.
dṛṣṭi
The visual structure or field used as the basis of the stated proportional measure.
Adhikarana 13 (19) · Śloka 20
sirāṇāṁ kaṇḍarāṇāṁ ca mēdasaḥ kālakasya ca ||19||
guṇāḥ kālāt paraḥ ślēṣmā bandhanē'kṣṇōḥ sirāyutaḥ |20|
View original
सिराणां कण्डराणां च मेदसः कालकस्य च ||१९||
गुणाः कालात् परः श्लेष्मा बन्धनेऽक्ष्णोः सिरायुतः |२०|
Meaning of the śloka
The refined products of the sirās, kaṇḍarās, medas, and kālaka are described in relation to holding the eye together. Beyond kālaka, śleṣman together with the vessels is likewise assigned a principal role in binding the eye.
The commentary explains the functional presence in the eye of these tissues and their subsidiary products. On one interpretation, the progressively superior refined products from the sirās through the kālaka bone participate in joining the parts of both eyes, while śleṣman accompanied by vessels, situated beyond the kālaka bone, has the foremost binding role. The plural sirās also includes dhamanīs, and kaṇḍarā is taken here to mean snāyu. Another interpretation says that the refined products from sirā through medas bind the black portion of the eye, while vessel-associated śleṣman binds the white portion beyond it. Some authorities read a variant explicitly mentioning the binding of the black part; the commentary preserves this alternative rather than resolving it.
Key terms
sirā
Vessels; the commentary says the plural also encompasses dhamanīs.
kaṇḍarā
Explained here as snāyu, a binding or fibrous structure.
kālaka
Interpreted variously as a traditional ocular bone or as the black portion of the eye.
śleṣman
The cohesive substance or kapha assigned a binding function in the eye.
The commentary presents this as the general pathogenesis of eye diseases. Here sirās are the vessels located in the eye, viguṇa means aggravated, and netrabhāga means the component parts of the eye. Some read netrarājiṣu instead; the commentator understands that reading as the divisions or ranges of the eye and says it likewise includes disorders occupying the whole eye.
Key terms
sirānusārin
Following the course of the vessels.
viguṇa doṣa
Doṣas interpreted here as aggravated or disturbed.
netrabhāga (netra-bhāga)
A component or region of the eye.
netrarāji (netra-rāji)
A variant reading interpreted as divisions or ranges of the eye.
Adhikarana 15 (21-23) · Śloka 23
tatrāvilaṁ sasaṁrambhamaśrukaṇḍūpadēhavat ||21||
gurūṣātōdarāgādyairjuṣṭaṁ cāvyaktalakṣaṇaiḥ |
saśūlaṁ vartmakōṣēṣu śūkapūrṇābhamēva ca ||22||
vihanyamānaṁ rūpē vā kriyāsvakṣi yathā purā |
dr̥ṣṭvaiva dhīmān budhyēta dōṣēṇādhiṣṭhitaṁ tu tat ||23||
View original
तत्राविलं ससंरम्भमश्रुकण्डूपदेहवत् ||२१||
गुरूषातोदरागाद्यैर्जुष्टं चाव्यक्तलक्षणैः |
सशूलं वर्त्मकोषेषु शूकपूर्णाभमेव च ||२२||
विहन्यमानं रूपे वा क्रियास्वक्षि यथा पुरा |
दृष्ट्वैव धीमान् बुध्येत दोषेणाधिष्ठितं तु तत् ||२३||
Meaning of the śloka
A discerning person should recognize that the eye has been affected by a doṣa when it appears clouded and mildly swollen, with tearing, itching, and increased deposits; when indistinct signs such as heaviness, heat, pricking pain, and redness are present; when there is mild pain in the eyelids and a sensation as though they were filled with bristles; or when sight or ordinary eye movements no longer function as before.
The commentary identifies these as preliminary signs. Āvila means troubled or filled with tears, sasaṃrambha indicates slight swelling, and upadeha means an increase of ocular waste or deposit. The several signs are linked separately with doṣic patterns: heaviness and related signs with śleṣman, heat with pitta, pricking pain with vāta, and redness with blood. They remain preliminary because none is yet distinctly expressed as the sign of one particular doṣa. Saśūla means slight pain. Impairment may affect perception of colors such as blue and yellow or actions such as blinking and opening the eye. A variant reads that the eye has become fatigued in its activities, meaning exhausted or inactive.
Key terms
āvila
Clouded, troubled, or tear-filled appearance of the eye in this context.
sasaṃrambha
Accompanied by slight swelling.
upadeha
An increase of ocular waste, coating, or deposit.
pūrvarūpa
A preliminary sign before the disorder's defining features become distinct.
Adhikarana 16 (24) · Śloka 24
tatra sambhavamāsādya yathādōṣaṁ bhiṣagjitam |
vidadhyānnētrajā rōgā balavantaḥ syuranyathā ||24||
On recognizing the beginning of an eye disorder, the physician should apply treatment appropriate to the doṣa; otherwise diseases arising in the eye may become powerful.
The commentary says that treatment is indicated at the preliminary stage. In the eye, the physician should recognize the disorder before it has fully arisen and then prescribe medicine. Some read sañcayam āsādya, 'on recognizing accumulation'; in that reading, sañcaya may refer across the sequence of accumulation, aggravation, spread, and related stages.
Key terms
sambhava
The beginning or impending emergence of a disorder.
yathādoṣa (yathā-doṣa)
According to the doṣa understood to be involved.
bhiṣagjita
Treatment or medicine administered by a physician.
sañcaya
Accumulation; a variant reading linked by the commentary to stages such as accumulation, aggravation, and spread.
Asked what treatment should be used during the preliminary stage, the commentary answers both briefly and in detail. Avoidance of nidānas means completely refraining from factors that produce doṣic disturbance and those that produce disease. More fully, the therapeutic approach consists of measures by which the aggravation of vāta and the other doṣas is opposed. The commentary mentions both pacifying and cleansing measures only as categories within this traditional account.
Key terms
kriyāyoga (kriyā-yoga)
The appropriate application or plan of treatment.
nidānaparivarjana (nidāna-parivarjana)
Avoidance of factors held to cause doṣic disturbance or disease.
pratīghāta
Counteraction or checking of aggravation.
saṃśamana-saṃśodhana
Traditional categories of pacifying and cleansing measures.
The text says that doṣas give rise to disorders of the eye through entering water while overheated, looking far into the distance, reversal of the usual sleep pattern, prolonged crying, anger, grief, exertion, injury, excessive sexual activity, and repeated consumption of sour preparations such as śukta and aranāla, as well as kulattha and māṣa. It also lists suppression of natural urges, sweating, exposure to smoke, checking vomiting, excessive emesis, restraining tears, and prolonged inspection of very fine objects.
The commentary introduces this as the list of causes that should be avoided. It reports that some recensions include a longer passage beginning with food that causes burning and lacks counterbalancing qualities and ending with lying with the head excessively lowered or raised, febrile affliction, and seasonal disturbance. The commentator does not accept that expanded reading because of concern that it repeats material.
Key terms
svapnaviparyaya (svapna-viparyaya)
Reversal or disruption of the usual sleep pattern.
vegavinigraha (vega-vinigraha)
Suppression or restraint of natural urges.
vamanātiyoga (vamana-atiyoga)
Excessive use of therapeutic emesis in the traditional context.
sūkṣmanirīkṣaṇa (sūkṣma-nirīkṣaṇa)
Sustained inspection of very small or fine objects.
वाताद्दश तथा पित्तात् कफाच्चैव त्रयोदश |
रक्तात् षोडश विज्ञेयाः सर्वजाः पञ्चविंशतिः ||२८||
तथा बाह्यौ पुनर्द्वौ च रोगाः षट्सप्ततिः स्मृताः |२९|
Meaning of the śloka
Eye disorders are enumerated as ten arising from vāta, ten from pitta, thirteen from kapha, sixteen from blood, and twenty-five arising from all of these together. With two further disorders attributed to external causes, the remembered total is seventy-six.
The commentary clarifies that the phrase 'likewise from pitta' means ten disorders arise from pitta as well. The two external disorders are said to arise from causes outside the doṣic classification: one is sanimitta, associated with injury, and the other is animitta, explained traditionally as loss of visual power after seeing divine beings, sages, gandharvas, and the like.
Key terms
sarvaja
Arising from all the listed doṣic factors together.
bāhya
Attributed here to an external cause.
sanimitta
The externally caused eye disorder linked by the commentary with injury.
animitta
A second externally classified disorder given a supernatural explanation in the commentary.
हताधिमन्थो निमिषो दृष्टिर्गम्भीरिका च या ||२९||
यच्च वातहतं वर्त्म न ते सिध्यन्ति वातजाः |
याप्योऽथ तन्मयः काचः साध्याः स्युःसान्यमारुताः ||३०||
शुष्काक्षिपाकाधीमन्थस्यन्दमारुतपर्ययाः |३१|
Meaning of the śloka
Among disorders attributed to vāta, hatādhimantha, nimiṣa, gambhīrikā dṛṣṭi, and a vāta-afflicted eyelid are stated to be untreatable. Vāta-produced kāca is described as manageable rather than curable. Śuṣkākṣipāka, adhīmantha, syanda, and disorders called māruta-paryaya are said to be treatable when associated with the additional vāta condition.
The commentary says that this and the following passages classify the previously described disorders as treatable, untreatable, or manageable according to their doṣa division. It glosses tanmaya as 'consisting of vāta.' It counts four vāta disorders beginning with hatādhimantha as untreatable, one as manageable, and five beginning with śuṣkākṣipāka as treatable when accompanied by anyatovāta.
Key terms
हताधिमन्थ (hatādhimantha)
A named vāta-associated eye disorder classified here as untreatable.
काच (kāca)
A visual disorder classified here as manageable when produced by vāta.
याप्य (yāpya)
A condition considered manageable but not fully curable in the text's prognosis.
अन्यतोवात (anyatovāta)
The additional vāta disorder understood by the commentary in the phrase sānya-māruta.
Adhikarana 21 (31-32) · Śloka 33
asādhyō hrasvajāḍyō yō jalasrāvaśca paittikaḥ ||31||
parimlāyī ca nīlaśca yāpyaḥ kācō'tha tanmayaḥ |
abhiṣyandō'dhimanthō'mlādhyuṣitaṁ śuktikā ca yā ||32||
dr̥ṣṭiḥ pittavidagdhā ca dhūmadarśī ca sidhyati |33|
View original
असाध्यो ह्रस्वजाड्यो यो जलस्रावश्च पैत्तिकः ||३१||
परिम्लायी च नीलश्च याप्यः काचोऽथ तन्मयः |
अभिष्यन्दोऽधिमन्थोऽम्लाध्युषितं शुक्तिका च या ||३२||
दृष्टिः पित्तविदग्धा च धूमदर्शी च सिध्यति |३३|
Meaning of the śloka
Of the disorders attributed to pitta, hrasva-jāḍya and watery discharge are stated to be untreatable. Parimlāyī and nīla forms of kāca are described as manageable. Abhiṣyanda, adhimantha, amlādhyuṣita, śuktikā, vision impaired by pitta, and seeing smoke-like forms are said to be treatable.
The commentary explicitly counts two pitta-origin disorders—hrasva-jāḍya and watery discharge—as impossible to cure. It identifies the parimlāyī and nīla varieties of pitta-associated kāca as suitable only for management, and counts the six conditions beginning with abhiṣyanda as treatable.
Key terms
ह्रस्वजाड्य (hrasva-jāḍya)
A named pitta-associated ocular disorder placed in the untreatable group.
परिम्लायी (parimlāyī)
A named variety of pitta-associated kāca classified as manageable.
नील (nīla)
A named blue or dark variety of kāca classified as manageable.
धूमदर्शी (dhūma-darśī)
A condition described as seeing smoke-like appearances.
Adhikarana 22 (33-35) · Śloka 35
asādhyaḥ kaphajaḥ srāvō yāpyaḥ kācaśca tanmayaḥ ||33||
abhiṣyandō'dhimanthaśca balāsagrathitaṁ ca yat |
dr̥ṣṭiḥ ślēṣmavidagdhā ca pōthakyō lagaṇśca yaḥ ||34||
krimigranthipariklinnavartmaśuklārmapiṣṭakāḥ |
ślēṣmōpanāhaḥ sādhyāstu kathitāḥ ślēṣmajēṣu tu ||35||
Among kapha-associated disorders, kapha-produced ocular discharge is stated to be untreatable, while kapha-produced kāca is described as manageable. Eleven conditions—abhiṣyanda, adhimantha, balāsa-grathita, vision impaired by śleṣman, pothakī, lagaṇa, krimi-granthi, pariklinna-vartman, śuklārma, piṣṭaka, and śleṣmopanāha—are said to be treatable.
The commentary glosses tanmaya as 'produced by śleṣman.' It summarizes the kapha group as containing one untreatable condition, one manageable condition, and eleven treatable conditions beginning with abhiṣyanda.
Key terms
कफज स्राव (kaphaja srāva)
Ocular discharge attributed to kapha and classified here as untreatable.
बलासग्रथित (balāsa-grathita)
A named kapha-associated eye disorder in the treatable group.
परिक्लिन्नवर्त्म (pariklinna-vartman)
A named condition involving a persistently moist or macerated eyelid.
श्लेष्मोपनाह (śleṣmopanāha)
A named śleṣman-associated eye condition classified as treatable.
Adhikarana 23 (36-38) · Śloka 38
raktasrāvō'jakājātaṁ śōṇitārśōvraṇānvitam |
śukraṁ na sādhyaṁ kācaśca yāpyastajjaḥ prakīrtitaḥ ||36||
manthasyandau kliṣṭavartma harṣōtpātau tathaiva ca |
sirājātā'ñjanākhyā ca sirājālaṁ ca yat smr̥tam ||37||
parvaṇyathāvraṇaṁ śukraṁ śōṇitārmārjunaśca yaḥ |
ētē sādhyā vikārēṣu raktajēṣu bhavanti hi ||38||
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रक्तस्रावोऽजकाजातं शोणितार्शोव्रणान्वितम् |
शुक्रं न साध्यं काचश्च याप्यस्तज्जः प्रकीर्तितः ||३६||
मन्थस्यन्दौ क्लिष्टवर्त्म हर्षोत्पातौ तथैव च |
सिराजाताऽञ्जनाख्या च सिराजालं च यत् स्मृतम् ||३७||
पर्वण्यथाव्रणं शुक्रं शोणितार्मार्जुनश्च यः |
एते साध्या विकारेषु रक्तजेषु भवन्ति हि ||३८||
Meaning of the śloka
Within the group attributed to blood, raktasrāva, ajakā, śoṇitārśas, and an ulcer-associated or injured form of śukra are stated to be untreatable. Blood-produced kāca is described as manageable. Eleven other named disorders—mantha, syanda, kliṣṭa-vartman, harṣa, utpāta, sirājāta, añjana, sirājāla, parvaṇī, an ulcer-free form of śukra, śoṇitārma, and arjuna as represented in the compressed list—are presented as treatable blood-associated conditions.
The commentary counts four blood-origin conditions—raktasrāva, ajakā, śoṇitārśas, and kṣata-śukraka—as untreatable. It says blood-produced kāca is manageable and counts eleven disorders beginning with mantha and syanda as treatable. The source's compound boundaries and the apparent number of names in the verse require review rather than silent harmonization.
Key terms
रक्तस्राव (raktasrāva)
Bleeding from the eye, placed here in the untreatable blood-associated group.
क्षतशुक्रक (kṣata-śukraka)
The commentary's name for an injured or ulcer-associated śukra disorder.
सिराजाल (sirājāla)
A named condition characterized by a network of visible vessels.
शोणितार्म (śoṇitārma)
A blood-associated arma condition included among those described as treatable.
Adhikarana 24 (39-42) · Śloka 42
pūyāsrāvō nākulāndhyamakṣipākātyayō'lajī |
asādhyāḥ sarvajā yāpyaḥ kācaḥ kōpaśca pakṣmaṇaḥ ||39||
vartmāvabandhō yō vyādhiḥ sirāsu piḍakā ca yā |
prastāryarmādhimāṁsārma snāyvarmōtsaṅginī ca yā ||40||
pūyālasaścārbudaṁ ca śyāvakardamavartmanī |
tathā'rśōvartma śuṣkārśaḥ śarkarāvartma yacca vai ||41||
saśōphaścāpyaśōphaśca pākō bahalavartma ca |
aklinnavartma kumbhīkā bisavartma ca sidhyati ||42||
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पूयास्रावो नाकुलान्ध्यमक्षिपाकात्ययोऽलजी |
असाध्याः सर्वजा याप्यः काचः कोपश्च पक्ष्मणः ||३९||
वर्त्मावबन्धो यो व्याधिः सिरासु पिडका च या |
प्रस्तार्यर्माधिमांसार्म स्नाय्वर्मोत्सङ्गिनी च या ||४०||
पूयालसश्चार्बुदं च श्यावकर्दमवर्त्मनी |
तथाऽर्शोवर्त्म शुष्कार्शः शर्करावर्त्म यच्च वै ||४१||
सशोफश्चाप्यशोफश्च पाको बहलवर्त्म च |
अक्लिन्नवर्त्म कुम्भीका बिसवर्त्म च सिध्यति ||४२||
Meaning of the śloka
Four disorders arising from all the doṣas—pūyāsrāva, nākulāndhya, the advanced or destructive stage of akṣipāka, and alajī—are stated to be untreatable. Kāca and disturbance of the eyelashes are described as manageable. Nineteen further named conditions involving the eyelids and other eye structures are said to be treatable, including vartmāvabandha, a vascular pustule, several forms of arma, utsaṅginī, pūyālasa, arbuda, śyāva-vartman, kardama-vartman, arśo-vartman, śuṣkārśas, śarkarā-vartman, inflammatory maturation with or without swelling, bahala-vartman, aklinna-vartman, kumbhīkā, and bisa-vartman.
The commentary counts the four conditions beginning with pūyāsrāva as untreatable, kāca and pakṣma-kopa as manageable, and nineteen conditions beginning with vartmāvabandha as treatable. It preserves an alternative reading that makes vartmāvabandha manageable and adds a pillā-named disorder before the vascular pustule. Because the Pañjikā rejects that reading, this commentator also sets it aside.
Key terms
पूयास्राव (pūyāsrāva)
Purulent ocular discharge, classified here among disorders arising from all doṣas and considered untreatable.
अक्षिपाकात्यय (akṣipākātyaya)
An advanced or destructive stage of the eye disorder akṣipāka.
पक्ष्मकोप (pakṣma-kopa)
A disorder involving disturbance of the eyelashes, classified as manageable.
पाठान्तर (pāṭhāntara)
An alternative textual reading, here reported and rejected by the commentary.
Adhikarana 25 (43) · Śloka 43
sanimittō'nimittaśca dvāvasādhyau tu bāhyajau |43|
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सनिमित्तोऽनिमित्तश्च द्वावसाध्यौ तु बाह्यजौ |४३|
Meaning of the śloka
The two externally arising disorders called sanimitta and animitta are both stated to be untreatable.
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sanimitta ityādi| tau dvāvapi sannipātanimittau vivr̥tau|43|-
Meaning of the commentary
The commentary says that both disorders have already been explained as arising from the combined involvement of all three doṣas (sannipāta).
Key terms
सनिमित्त (sanimitta)
One of two externally arising disorders, literally described as having an evident cause.
अनिमित्त (animitta)
One of two externally arising disorders, literally described as lacking an evident cause.
बाह्यज (bāhyaja)
Arising externally in this classification.
सन्निपात (sannipāta)
Combined involvement of the three doṣas, according to the commentary.
Adhikarana 26 (43) · Śloka 43
ṣaṭsaptatirvikārāṇāmēṣā saṅgrahakīrtitā ||43||
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षट्सप्ततिर्विकाराणामेषा सङ्ग्रहकीर्तिता ||४३||
Meaning of the śloka
This is stated to be a collected summary of seventy-six disorders.
The commentary offers two readings of saṅgraha: the disorders have been stated briefly, or they have been stated through a proper grasp of their doṣa basis.
Key terms
षट्सप्तति (ṣaṭ-saptati)
Seventy-six.
विकार (vikāra)
A disorder or pathological condition in this chapter's enumeration.
सङ्ग्रह (saṅgraha)
A concise collection, or alternatively a proper grasp of the doṣas, according to the commentary.
Of these disorders, nine are located at the ocular junctions, twenty-one arise in the eyelids, eleven occur in the white part, four in the dark part, seventeen involve the eye as a whole, and twelve arise in dṛṣṭi. Two extremely severe disorders are described as externally arising. The text says that these conditions will be explained again with their numbers, forms, and treatments.
After summarizing the disorders by their particular doṣas, the commentary says that the text now gathers them according to their locations, beginning with the ocular junctions. Although the two externally arising disorders involve the eye generally, they should also be understood as residing in dṛṣṭi because dṛṣṭi is regarded as the most important part.
Key terms
सन्ध्याश्रय (sandhyāśraya)
Located at the junctional regions of the eye.
वर्त्मज (vartmaja)
Arising in the eyelid.
दृष्टिज (dṛṣṭija)
Arising in or associated with dṛṣṭi, the visual apparatus as classified here.
सङ्ख्यारूपचिकित्सित (saṅkhyā-rūpa-cikitsita)
The number, clinical form, and treatment of the disorders.
The commentary's colophon states that this is the first chapter of the Śālākya-tantra within the Uttara-tantra in Dalhaṇa's Suśruta commentary called Nibandha-saṅgraha. The source displays the commentator's name with the spelling variation Dalha/Dalhaṇa.
Key terms
औपद्रविक (aupadravika)
The title of this first chapter.
शालाक्यतन्त्र (Śālākya-tantra)
The division of the work to which this chapter belongs.
उत्तरतन्त्र (Uttara-tantra)
The larger section of the Suśruta-saṃhitā containing this chapter.
निबन्धसङ्ग्रह (Nibandha-saṅgraha)
The title of Dalhaṇa's commentary on the Suśruta-saṃhitā.