अथातो दृष्टिगतरोगप्रतिषेधं व्याख्यास्यामः ||१||
यथोवाच भगवान् धन्वन्तरिः ||२||
Meaning of the śloka
Now the chapter on the prevention and treatment of disorders situated in the field of vision will be explained, as declared by the venerable Dhanvantari.
After the treatment of disorders of the eyelashes, it is appropriate to teach the treatment of the remaining disorders that affect vision. In the expression dr̥ṣṭigata-roga, the word dr̥ṣṭi is understood as the circular ocular region that serves as the seat of vision.
Key terms
दृष्टिगतरोगप्रतिषेध (dr̥ṣṭigata-roga-pratiṣedha)
The prevention and treatment of disorders located in the visual apparatus.
दृष्टि (dr̥ṣṭi)
Vision, interpreted here by the commentary as the ocular circle that supports vision.
धन्वन्तरि (Dhanvantari)
The authoritative teacher to whom the teaching is attributed.
The classification is stated so that curable conditions may be treated, manageable conditions may be maintained, and incurable conditions may be avoided. Dhūmadarśin, pittavidagdha-dr̥ṣṭi, and śleṣmavidagdha-dr̥ṣṭi are the three curable disorders. The three named hrasvajāḍya (with the source preserving the variant hrasvatya), nakulāndhya, and gambhīrikā are incurable. The six kāca disorders, from aruṇa through vicitravarṇa, are called manageable. The commentary reads the conjunction ca as also allowing the classifications of curable and incurable: according to their stage, these six may be curable early and incurable later, except for the ślaiṣmika form of liṅganāśa.
Key terms
साध्य (sādhya)
Considered amenable to treatment in the text's prognostic scheme.
असाध्य (asādhya)
Considered not amenable to treatment in the text's prognostic scheme.
याप्य (yāpya)
A condition described as manageable or maintainable rather than fully resolved.
काच (kāca)
A textual category comprising six disorders of vision whose prognosis varies by stage.
लिङ्गनाश (liṅganāśa)
A severe visual disorder mentioned in the prognostic exception.
Adhikarana ੩ (੩) · Śloka ੩
ਤਤ੍ਰੈਕਸ੍ਯ ਪ੍ਰਤੀਕਾਰਃ ਕੀਰ੍ਤਿਤੋ ਧੂਮਦਰ੍ਸ਼ਿਨਃ ||੩||
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तत्रैकस्य प्रतीकारः कीर्तितो धूमदर्शिनः ||३||
Meaning of the śloka
Of these conditions, the treatment for one—dhūmadarśin—has already been described.
Among the three disorders classified as curable, the text points back to the previously taught treatment for dhūmadarśin. Pratīkāra means a measure that opposes the cause and the disorder, and the relevant treatment was stated in the chapter on pittābhiṣyanda.
Key terms
धूमदर्शिन् (dhūmadarśin)
The visual disorder whose treatment is said to have been taught earlier.
प्रतीकार (pratīkāra)
A therapeutic response directed against the cause and the disorder.
For vision affected by pitta and for vision affected by kapha, the respective pitta-reducing or śleṣma-reducing regimen should be used, apart from injury by an instrument. The text lists nasal treatment, irrigation, collyrium, external application, puṭapāka, and tarpaṇa. In the first condition, Traiphala ghṛta is to be taken; in the latter, Traivr̥ta ghṛta. Tailvaka ghṛta is considered suitable in both, as is plain, well-aged ghee.
The treatment is selected according to the doṣa involved: the regimen used for pittābhiṣyanda is applied to pittavidagdha-dr̥ṣṭi, and that used for kaphābhiṣyanda to kaphavidagdha-dr̥ṣṭi. The phrase excluding injury by an instrument is explained as excluding venesection. The listed local and nasal measures likewise follow the respective abhiṣyanda regimen. For oleation, Traiphala ghṛta is specified for the pitta condition; it is explained as ghee prepared with Triphalā decoction and paste, although some cite a Videha formula beginning with a prastha of Triphalā juice, which Gayī rejects. Traivr̥ta here means ghee prepared with trivṛt, not the preparation taught for apatānaka, and it is assigned to the kapha condition. Tailvaka is ghee prepared with paṭṭikā-rodhra. Plain means unprocessed and jīrṇa means old. Drawing on another treatise, the commentator adds that emesis and related measures are to follow oleation even though they are not expressly stated here.
Key terms
पित्तविदग्धदृष्टि (pittavidagdha-dr̥ṣṭi)
A classical visual disorder attributed in the passage to pitta.
श्लेष्मविदग्धदृष्टि (śleṣmavidagdha-dr̥ṣṭi)
A classical visual disorder attributed in the passage to śleṣma or kapha.
त्रैफल सर्पिस् (Traiphala sarpis)
A medicated ghee associated here with the pitta-attributed condition.
त्रैवृत सर्पिस् (Traivr̥ta sarpis)
A ghee preparation with trivṛt associated here with the kapha-attributed condition.
तैल्वक (Tailvaka)
A preparation explained as ghee processed with paṭṭikā-rodhra and considered suitable for both conditions.
Four collyrium formulations are stated for both conditions: gairika, rock salt, kr̥ṣṇā, and ash of a cow's tooth; beef, black pepper, śirīṣa seed, and manaḥśilā; the stalk of kapittha with honey; and the fruits of svayaṅguptā with honey.
The commentary separates the ingredients into four external cleansing collyria: the first extends from gairika through ash of a cow's tooth; the second from beef through manaḥśilā; the third is the kapittha stalk with honey; and the fourth is svayaṅguptā fruits with honey. By their specific action, these are said to be suitable for both pittavidagdha-dr̥ṣṭi and kaphavidagdha-dr̥ṣṭi. Some authorities distinguish the timing, applying collyrium at night for the pitta condition and during the day for the kapha condition.
Key terms
अञ्जन (añjana)
A medicinal eye application or collyrium described in the historical regimen.
गैरिक (gairika)
A mineral ingredient listed in the first formulation.
मनःशिला (manaḥśilā)
A mineral substance listed in the second formulation.
स्वयङ्गुप्ता (svayaṅguptā)
The plant whose fruits form the fourth preparation with honey.
A physician is instructed to apply to both pitta-affected and śleṣma-affected vision a powdered flower collyrium containing kubjaka, aśoka, śāla, mango, priyaṅgu, nalina, and utpala, together with hareṇu, kr̥ṣṇāhvā, pathyā, and āmalaka, mixed with ghee and honey and kept in a bamboo tube.
This is presented as a flower-based collyrium for both conditions. Kubjaka and aśoka are treated as plants known by those names; śāla is identified as a variety of sarja, nalina as a slightly red lotus, utpala as blue lotus, hareṇu as reṇukā, and kr̥ṣṇāhvā as pippalī. Keeping the preparation in a bamboo tube is said to increase its potency. The two conditions are pittavidagdha-dr̥ṣṭi and śleṣmavidagdha-dr̥ṣṭi.
Key terms
पुष्पाञ्जन (puṣpāñjana)
A flower-based collyrium described for the two doṣa-attributed visual conditions.
नलिन (nalina)
A slightly red lotus according to the commentary.
उत्पल (utpala)
Blue lotus according to the commentary.
कृष्णाह्वा (kr̥ṣṇāhvā)
Identified by the commentary as pippalī.
वेणुनाडी (veṇunāḍī)
The bamboo tube in which the historical preparation is kept.
Alternatively, a collyrium for both day-blindness and night-blindness is described by grinding hareṇukā with the juice of mango and jambū flowers and combining it with honey and ghee. Another pill-form collyrium is made from the filaments of nalina and utpala with gairika and a bovine-derived liquid.
Two collyria are described for dināndhya and rātryandhya, which the commentary treats as other names for pittavidagdha-dr̥ṣṭi and kaphavidagdha-dr̥ṣṭi. In the first, hareṇukā powder amounting to one quarter of the flower juice is ground with juice from mango and jambū flowers, cooked to the consistency of a rasakriyā, and combined with honey and ghee as a liquid collyrium. The second is a pill collyrium made from nalina, utpala, their kiñjalka or filaments, and gairika, ground with gośakr̥d-rasa. Some read goyakr̥d-rasa instead; because go may denote an animal generally, goat and other animals are then included, and yakr̥d-rasa is explained as kālakhaṇḍa-rasa. The source therefore preserves materially different readings of the animal-derived liquid.
Key terms
दिनान्ध्य (dināndhya)
A classical impairment of sight associated by the commentary with pittavidagdha-dr̥ṣṭi.
रात्र्यन्ध्य (rātryandhya)
A classical impairment of sight associated by the commentary with kaphavidagdha-dr̥ṣṭi.
रसक्रिया (rasakriyā)
A concentrated preparation consistency specified for the first collyrium.
गुडिकाञ्जन (guḍikāñjana)
A collyrium formed as a pill or compact preparation.
For vision affected by pitta, the text describes a collyrium combining rasāñjana, a liquid ingredient, honey, tālīśa, svarṇa-gairika, and a bovine-derived liquid.
This is presented as a particular powdered collyrium for dināndhya, identified here with pittavidagdha-dr̥ṣṭi. One interpretation takes rasa to mean the juice of jāti leaves, while another takes it as the juice of āmalakī leaves. The hard ingredients are to be processed with the liquid substances before being made into the powdered collyrium.
Key terms
रसाञ्जन (rasāñjana)
A medicinal substance included in the historical collyrium.
रस (rasa)
An ambiguous liquid ingredient, interpreted as either jāti-leaf juice or āmalakī-leaf juice.
स्वर्णगैरिक (svarṇa-gairika)
A mineral ingredient listed in the preparation.
पित्तोपहतदृष्टि (pittopahata-dr̥ṣṭi)
Vision described as impaired by pitta, equated in the commentary with pittavidagdha-dr̥ṣṭi.
Another powdered collyrium for calming pitta is described: śīta or sauvīraka is ground and processed with a liquid, then treated with the bile of a tortoise or of a rohita fish, and applied regularly.
The commentary offers alternative identifications for śīta: one takes it as rasāñjana and another as camphor; sauvīraka means sauvīrāñjana. Rasabhāvita is explained by one view as processing with the meat broth of quadrupeds, deer, or birds. Others interpret rasa generally as the liquid of rasāñjana and sauvīrāñjana themselves; if that liquid is unavailable, their powders are placed in water overnight, ground and filtered in the morning, and the filtrate is treated like expressed juice. A further opinion, based on the preceding context, understands rasa as gośakr̥d-rasa. These interpretations are alternatives and the commentary does not reduce them to a single reading.
Key terms
शीत (śīta)
An uncertain ingredient identified alternatively as rasāñjana or camphor.
सौवीरक (sauvīraka)
Explained as sauvīrāñjana, a traditional collyrium substance.
रसभावित (rasabhāvita)
Processed with a liquid whose identity is interpreted in several different ways.
कूर्मपित्त (kūrma-pitta)
Tortoise bile, listed as an animal-derived processing substance.
रौहित (rauhita)
The rohita fish, whose bile is given as an alternative.
The passage is explained as a paste-form collyrium for dināndhya, and 'this disorder' refers to pittavidagdha-dr̥ṣṭi. Some authorities instead regard it as a rasakriyā collyrium beginning with kāśmīra flower; this alternative reading and preparation type are preserved by the commentary.
Key terms
काशमरीपुष्प (kāśmarī-puṣpa)
Kāśmarī flower, the first ingredient in the principal reading.
कल्काञ्जन (kalkāñjana)
A paste-form collyrium, according to the main explanation.
रसक्रियाञ्जन (rasakriyāñjana)
A concentrated collyrium proposed by some authorities as an alternative interpretation.
पित्तविदग्धदृष्टि (pittavidagdha-dr̥ṣṭi)
The pitta-attributed visual disorder to which the commentary applies the formulation.
कालानुसारिवां कृष्णां नागरं मधुकं तथा |
तालीशपत्रं क्षणदे गाङ्गेयं च यकृद्रसे ||१७||
कृतास्ता वर्तयः पिष्टाश्छायाशुष्काः सुखावहाः |१८|
Meaning of the śloka
The text describes another set of wicks for night blindness, made by grinding kālānusārivā, kr̥ṣṇā, nāgara, madhuka, tālīśapatra, the two kṣaṇadā, and gāṅgeya in liver juice, then drying them in the shade; they are said to bring comfort.
This is another wick-form collyrium for naktāndhya. The commentary identifies kālānusārivā as tagara, kṣaṇade as the two haridrā varieties, and gāṅgeya as mustā. Yakr̥d-rasa is explained as kālakhaṇḍa-rasa from goat and similar animals. Other witnesses read śakr̥d-rasa instead and interpret it as cow-dung juice; the two readings must remain distinct.
Key terms
नक्तन्ध्य (naktāndhya)
A classical term for impaired sight at night.
कालानुसारिवा (kālānusārivā)
Identified by the commentary as tagara.
क्षणदे (kṣaṇade)
Explained as the two varieties of haridrā.
गाङ्गेय (gāṅgeya)
Identified by the commentary as mustā.
यकृद्रस / शकृद्रस (yakr̥d-rasa / śakr̥d-rasa)
Variant readings interpreted respectively as an animal liver-derived liquid or cow-dung juice.
Another preparation describes wicks for night blindness made by grinding manaḥśilā, abhayā, vyoṣa, balā, kālānusārivā, and samudraphena with goat's milk.
A concentrated collyrium is to be prepared in cow urine, bile, fermented drink, liver extract, or āmalakī juice. Another preparation uses liver extract, and a third uses Triphalā. Each is combined with cow urine, ghee, sea salt, pippalī, honey, and kaṭphala, with saindhava added, and kept inside a bamboo tube for use.
The commentary identifies three rasakriyā collyria. In the first, kṣudrāñjana, understood here as a concentrated collyrium, is cooked in cow urine and the other stated liquids; the second uses liver extract; and the third uses Triphalā. Each of the three is separately combined with the listed substances, stored inside a bamboo tube, and prescribed for rātryandha. It explains madirā as piṣṭasurā and restricts the urine, bile, and liver in this context to those of goat and related animals mentioned by the tradition.
Key terms
क्षुद्राञ्जन (kṣudrāñjana)
A rasakriyā or concentrated collyrium in this context.
त्रिफला (Triphalā)
The three-fruit formulation used as the basis of one preparation.
वेणुगह्वर (veṇugahvara)
The hollow interior of a bamboo tube used for storing the preparation.
रात्र्यन्ध (rātryandha)
The condition described as inability to see at night.
Goat fat, liver, and ghee are combined with pippalī, saindhava, honey, and āmalakī juice, properly cooked, and placed in a container made of khadira wood. This kṣudrāñjana is considered beneficial in the same condition.
This is another rasakriyā collyrium for śleṣma-affected vision. The fat, liver, and ghee are all specified as coming from a she-goat. The fat and liver are combined and cooked to the consistency of a rasakriyā, then deposited in a khadira heartwood container having a narrow opening and a broad hollow centre. Kṣudrāñjana is explained as another name for rasakriyāñjana.
Key terms
श्लेष्मविदग्धदृष्टि (śleṣma-vidagdha-dṛṣṭi)
Vision described as impaired through śleṣma in the source framework.
रसक्रियाञ्जन (rasakriyāñjana)
A concentrated preparation used as collyrium.
खदिर (khadira)
The wood whose heartwood is specified for the storage vessel.
हरेणुमगधाजास्थिमज्जैलायकृदन्वितम् |
यकृद्रसेनाञ्जनं वा श्लेष्मोपहतदृष्टये ||२३||
Meaning of the śloka
Hareṇukā, the seed matter of pippalī, elā, and liver are combined; alternatively, a collyrium ground with liver fluid is prescribed for vision affected by śleṣma.
The commentary presents another collyrium for kapha-affected vision. Hareṇu is identified as hareṇukā, and magadhājāsthimajjā as the dehusked seed matter of pippalī. These ingredients are ground with liver fluid and used for śleṣma-affected vision, interpreted here as naktāndhya. The commentary adds that Gayadāsa reads and explains this formulation as the view of certain authorities, indicating that it is not uniformly transmitted.
Key terms
हरेणु (hareṇu)
Identified by the commentary as hareṇukā.
मगधाजास्थिमज्जा (magadhājāsthimajjā)
Explained as dehusked pippalī seed matter.
श्लेष्मोपहतदृष्टि (śleṣmopahata-dṛṣṭi)
Vision considered impaired by śleṣma.
नक्तान्ध्य (naktāndhya)
Night blindness or inability to see at night in the source description.
A monitor-lizard liver is split, filled with pippalī, and cooked with fire. The liver is consumed, and the pippalī cooked within it is used as collyrium; the text states that this removes naktāndhya without doubt.
For naktāndhya, treated here as another name for kapha-affected vision, the commentary explains that the split liver is filled with pippalī, coated with clean clay, and cooked in fire. It reads the passage as prescribing consumption of the liver for three days and use of the pippalī steamed inside it, with honey, as a collyrium. The confident therapeutic claim belongs to the historical source.
Key terms
गोधायकृत् (godhā-yakṛt)
Liver of a godhā, commonly understood as a monitor lizard.
Likewise, goat liver is properly cooked over fire with pippalī and used as previously described. The text states that eating it and applying the associated collyrium quickly overcomes kṣapāndhya.
The commentary introduces another preparation for naktāndhya. The words ‘used as before’ mean that the liver is taken according to the previously stated method, while the pippalī is used by the collyrium method.
Key terms
छागभवं यकृत् (chāga-bhavaṃ yakṛt)
Liver obtained from a goat.
मगधा (magadhā)
Pippalī in this formulation.
क्षपान्ध्य (kṣapāndhya)
Inability to see at night; used here for night blindness.
प्लीहा यकृच्चाप्युपभक्षिते उभे प्रकल्प्य शूल्ये घृततैलसंयुते |
ते सार्षपस्नेहसमायुतेऽञ्जनं नक्तान्ध्यमाश्वेव हतः प्रयोजिते ||२६||
Meaning of the śloka
The spleen and liver are cut into pieces, cooked on a spit with ghee and oil, and eaten. A collyrium prepared from them with mustard oil is stated to remove naktāndhya quickly when applied.
The commentary gives another formulation for naktāndhya. It defines the spleen as the fleshy organ on the left side of the abdomen and the liver, also called kālakhaṇḍa, as lying on the right. Because of the preceding context, both organs are understood as those of the monitor lizard and goat. Prakalpya means dividing them into pieces, and śūlya means cooked by spit-roasting.
Key terms
प्लीहा (plīhā)
The spleen, described as the fleshy organ on the left abdominal side.
यकृत् (yakṛt)
The liver, also called kālakhaṇḍa in the commentary.
Saindhava, green mudga, trikaṭu, sauvīrāñjana, manaḥśilā, the two niśās, and the liver of cattle or goats are combined with red sandalwood. Made into a pill or powder collyrium, this is commended for those unable to see by day.
The commentary presents this collyrium for divāndhya, treated as another name for pitta-affected vision. Nadīja means saindhava; śimbī means green mudga, though another reading śimbe is said to carry the same meaning; añjana means sauvīrāñjana; ‘of cattle’ includes goats and similar animals; and candana means red sandalwood. The preparation may be made as a pill or as powdered collyrium. The commentary states that this and the preceding three formulations were regarded by compilers as non-ārṣa, yet were explained because they were well expressed and considered useful; the present commentator therefore also reads and explains them.
Key terms
दिवान्ध्य (divāndhya)
The condition described as inability to see during the day.
मनःशिला (manaḥśilā)
A mineral ingredient named in the collyrium.
द्वे निशे (dve niśe)
The two niśā drugs, conventionally two turmeric-related substances; exact identification needs review.
अनार्ष (anārṣa)
Regarded as not belonging to the original authoritative ṛṣi text.
In the six disorders described as manageable rather than fully curable, blood is to be removed through venesection. Purgation is also prescribed repeatedly with aged ghee prepared with purgative substances.
After discussing curable conditions, the commentary turns to the yāpya conditions. It supplies ‘when neglected,’ implying that they may be curable at an earlier stage. Although ślaiṣmika kāca is curable, the group is called six yāpya disorders because manageability predominates. The instruction applies to timira and kāca involving the first and second paṭalas, not to a stage with rāga, where venesection is prohibited by the cited rule. Mention of venesection also implies the preliminary procedures of oleation and fomentation. Ghee ‘joined with the purgative component’ means ghee processed with purgative drugs.
Key terms
याप्य (yāpya)
A condition considered controllable or maintainable rather than fully curable.
सिराविमोक्षण (sirāvimokṣaṇa)
Venesection or therapeutic blood removal in the historical regimen.
तिमिर (timira)
A vision disorder category discussed by depth or paṭala in the source.
काच (kāca)
A further vision-disorder category in the source classification.
राग (rāga)
A colored or advanced stage in which the cited rule prohibits venesection.
For a condition arising from pavana, pañcāṅgula oil mixed with milk is said to be beneficial. Triphalā ghee serves as purification, especially in disorders of blood and pitta. Purgation with trivṛt is praised in a kapha condition, while oil prepared with the appropriate substances is advised in a tridoṣa condition.
After general purification for all forms of timira, the commentary explains doṣa-specific purification. Pañcāṅgula oil is identified as castor oil. Triphalā ghee is beneficial in all timira and particularly in blood- and pitta-associated forms. ‘Trivṛt purgation’ is explained as purgation with ghee processed with trivṛt. For the tridoṣa form, tatkṛta oil is read by one interpretation as oil processed with trivṛt; others understand it as oil processed with substances that counter vāta, pitta, and kapha. Although not expressly stated, mixed purification is to be used in dual-doṣa timira.
Key terms
पञ्चाङ्गुलतैल (pañcāṅgula-taila)
Identified by the commentary as castor oil.
त्रैफलघृत (traiphala-ghṛta)
Ghee prepared with Triphalā.
त्रिवृत् (trivṛt)
A purgative drug used to process ghee or, in one reading, oil.
त्रिदोषज (tridoṣaja)
Arising through the combined involvement of all three doṣas.
पुराणसर्पिस्तिमिरेषु सर्वशो हितं भवेदायसभाजनस्थितम् ||३०||
हितं च विद्यात्त्रिफलाघृतं सदा कृतं च यन्मेषविषाणनामभिः |३१|
Meaning of the śloka
Aged ghee kept in an iron vessel is considered beneficial in every respect for timira. Triphalā ghee and ghee prepared with the fruits called meṣaviṣāṇa are also said to be beneficial.
After purification, the commentary introduces general pacifying treatment. One explanation takes ‘in every respect’ to mean use through drinking, anointing, nasal administration, and related routes; another takes it to mean use in all eye disorders attributed to vāta and the other doṣas. Triphalā ghee is explained as ghee cooked with Triphalā decoction and paste. The supplied phrase about meṣaviṣāṇa is explained as ghee processed with meṣaśṛṅgī fruits.
Key terms
पुराणसर्पिस् (purāṇa-sarpis)
Aged ghee.
त्रिफलाघृत (triphalā-ghṛta)
Ghee cooked with Triphalā decoction and paste.
मेषविषाण (meṣaviṣāṇa)
A source name explained here through meṣaśṛṅgī fruits; the botanical identity needs review.
संशमन (saṃśamana)
Pacifying treatment, contrasted here with prior purification.
Finely powdered Triphalā is to be licked regularly: mixed richly with ghee in pitta-associated timira, with oil in a vāta-associated condition, and with honey in a kapha-associated condition, selected according to proper judgment.
Moving from general to specific pacification, the commentary explains ‘regularly’ as both at the prescribed daily time and according to the stage or occasion. Although only pitta is stated, blood-associated timira is also to be understood, with Triphalā and ghee used there as well. It records an alternative reading in which a person with timira takes powdered Triphalā rich in ghee, while one overcome by kapha uses it with oil or honey. Jejjaṭa rejects that reading, so the earlier reading is preferred; the disagreement is retained here.
Key terms
अवलेह (avaleha)
A preparation taken by licking.
त्रिफला (Triphalā)
The finely powdered three-fruit formulation used here.
The commentary introduces nasal treatment for śleṣma-associated timira. Following the general rule for preparing medicated fats, oil is cooked without a paste component using a cow-dung decoction. On the authority of another treatise, one view restricts this oil to kapha-associated timira; others infer from the plural ‘in timiras’ that it applies to all forms. Both interpretations are preserved.
Key terms
गवां शकृत्क्वाथ (gavāṃ śakṛt-kvātha)
A decoction of cow dung named as the processing liquid.
नावन (nāvana)
Nasal administration of a medicated substance.
श्लेष्मतिमिर (śleṣma-timira)
Timira attributed to śleṣma or kapha in the source framework.
अकल्क (akalka)
Prepared without the usual paste component, according to the commentary.
The commentary presents this as a nasal preparation for pittaja timira, specifically when no other doṣa is associated. It explains the sweet substances as the Kākolyādi group used as decoction and paste in preparing the ghee. It also preserves another reading, kevalam eva, under which kevala means unprocessed and the phrase is interpreted as plain goat or sheep ghee.
Key terms
paittika
Attributed exclusively to pitta in this passage.
ajāvika ghṛta
Ghee derived from goat or sheep.
madhura
Sweet-natured substances, explained here through the Kākolyādi group.
The commentary identifies this as nasal treatment for vāta-born and rakta-born timira. Sthirādi is explained as the Vidārigandhādi group, with the word 'prepared' understood. Oil prepared with the sweet Kākolyādi group is likewise intended, along with Aṇutaila as described in the treatment of vāta disorders.
Key terms
vāta-raktaja timira
Timira attributed respectively to vāta or rakta.
Sthirādi
The group explained here as beginning with Vidārigandhā.
madhura gaṇa
The sweet group, identified with Kākolyādi.
Aṇutaila
A classical medicated oil referenced from the treatment of vāta disorders.
For nasal use, preparations cooked with Sahā, Aśvagandhā, Atibalā and Varī are said to be beneficial, as is the previously described trivṛta preparation. Ghee obtained from milk processed with the flesh of aquatic and marsh-dwelling animals is also prescribed.
This is explained for timira attributed solely to vāta. Sahā is identified as Mudgaparṇī, though others identify it as Māṣaparṇī, and Varī as Śatāvarī. Oil prepared with these is said to be useful as nasya. Trivṛta is interpreted as the oil described in the major vāta-treatment section, combined with three fatty substances—ghee, animal fat and marrow; another view says that the trivṛta oil itself is prepared with the herbs just listed. A second nasal preparation is ghee churned from milk processed, in the manner of milk decoction, with flesh of aquatic animals such as fish and of marsh or waterside animals, and then prepared with Sahā, Aśvagandhā and the other stated herbs. Some interpret jalodbhava as lotuses and related plants, but the compilers reject that reading.
Key terms
Sahā
Identified as Mudgaparṇī, with Māṣaparṇī preserved as an alternative.
Varī
Identified in the commentary as Śatāvarī.
trivṛta
A preparation explained through three fatty substances, though an alternative preparation is also reported.
jalodbhava
Aquatic animals in the accepted interpretation; lotus and similar plants in a rejected alternative.
ānūpa
Animals living in marshy or waterside environments.
A puṭapāka preparation made from the flesh of a carnivorous bird and black antelope, together with rock salt, ghee and honey, is considered beneficial.
After discussing nasya, the commentary introduces puṭapāka. Kravyabhuj refers to carnivorous creatures such as vultures, and eṇa to the black antelope. The method of puṭapāka is said to be explained later in the Kriyākalpa chapter.
Key terms
kravyabhuj
A flesh-eating creature, exemplified here by the vulture.
eṇa
Black antelope in this commentary.
saindhava
Rock salt.
puṭapāka
A classical ophthalmic preparation whose procedure is deferred to Kriyākalpa.
Having described puṭapāka for vāta-born timira, the commentary turns to añjana. Uraga is identified as a black snake, Tāmracūḍa as a cock, and Madhuka as Yaṣṭīmadhuka. The three animal fats, mixed with Yaṣṭīmadhuka powder, may be used separately, in pairs, or all together as añjana.
Key terms
vasā
Animal fat used in the described historical preparation.
For an eye made sluggish by an unctuous añjana in vāta-born timira, the commentary prescribes pratyañjana, meaning an añjana applied after another: a mild one follows a sharp añjana, while a sharp one follows a mild añjana. The source substance is explained as srotoñjana from a river or mineral channel; others call it Sauvīrāñjana. Rasa is interpreted as broth from the flesh of animals and birds considered beneficial for the eye. The powdered añjana is to be processed separately in broth, milk and ghee, each for seven days.
Key terms
pratyañjana
A counterbalancing añjana applied after a preceding añjana.
srotoñjana
A mineral añjana said to arise from a river or mineral channel.
Sauvīrāñjana
An alternative identification of the source mineral.
rasa
Here interpreted as animal or bird meat broth considered suitable for the eyes.
This añjana is kept for thirty days in the mouth of a black snake wrapped with kuśa grass. It is then combined with jasmine buds and rock salt for use in discoloured timira. Authorities also say that the substance, thoroughly processed with milk for three days, removes kāca.
After treatment for timira without discoloration, the commentary describes treatment for vāta-born timira with discoloration. Three periods of ten days mean one month. The añjana is identified as srotoñjana, though others take it as Sauvīrāñjana. After being kept in the mouth of a black snake in the stated manner, it is combined in equal aggregate proportion with jasmine buds and rock salt; rāgin timira is explained as vātakāca. A further preparation processes the substance with milk for three days. Some explain the jasmine-containing preparation as addressing vāta-pitta kāca, but Gayī rejects that interpretation.
Key terms
daśāha-traya
Three periods of ten days, interpreted as one month.
mālatī-koraka
Jasmine buds.
rāgin timira
Timira with discoloration, explained here as vātakāca.
kāca
A classical stage or form of visual disorder; no modern equivalence is asserted.
For a paittika condition, ghee obtained from milk and prepared with sweet herbs is said to be beneficial as nasya. The same ghee is also used for eye-retaining tarpaṇa, and a puṭapāka made with those herbs and meat of dry-land animals is recommended.
The commentary applies this to pittaja timira. Havis means ghee, and kṣīrabhava means produced by churning milk. The sweet medicines are the Kākolyādi herbs. One interpretation takes the ghee itself as prepared with them; another also prepares the milk with those herbs, churns ghee from it, and again processes that ghee with Kākolyādi. Some manuscripts read śrutam, 'cooked,' instead of kṛtam, 'prepared.' The ghee is stated to be useful not only as nasya but also for tarpaṇa, explained as filling or retaining medicine over the eye. Puṭapāka containing dry-land animal meat and the same sweet herbs is described for uncting in pittaja timira.
Key terms
kṣīrabhava ghṛta
Ghee obtained by churning milk.
madhura auṣadha
Sweet-natured medicines, identified here as Kākolyādi.
tarpaṇa
A classical procedure involving retention or filling at the eye.
jāṅgala
Dry-land animal, whose meat is included in the described puṭapāka.
The commentary presents this as a rasakriyā-type añjana for pittaja timira. Made from Rasāñjana and the other listed substances, it has a consistency like phāṇita, a thick syrup. Some read rasāñjanam in place of kṣudrāñjanam, but the commentary says the meaning remains the same.
Key terms
Rasāñjana
A classical concentrated añjana substance.
manaḥśilā
A mineral substance included in the historical formula.
For pittaja timira, this is explained as a pratyañjana. Samāñjana means an equal quantity of Sauvīrāñjana, while the substance arising from a gold mine is identified as tutthaka. Specialists in śālākya consider the finely powdered combination an excellent counter-application. Some manuscripts read Rasāñjana instead of samāñjana.
Key terms
samāñjana
Explained here as an equal measure of Sauvīrāñjana; Rasāñjana is a variant reading.
kanakākara-udbhava
A substance arising from a gold mine, identified as tutthaka.
tutthaka
A mineral ingredient in the historical eye preparation.
śālākina
A specialist in the classical discipline of śālākya.
The commentary gives another pratyañjana for pittaja timira. Bhilloṭaka is described as a particular tree growing near the Himalayas and bearing fruit resembling Kakubha; gandha refers to the fragrant substances of the Elādi group, and udaka here means a decoction. Tutthaka is moistened with that decoction for the counter-application. Another interpretation takes the liquid as the naturally fragrant water of Bhilloṭaka. Some authorities omit this pratyañjana entirely.
Key terms
Bhilloṭaka
A tree described by habitat and fruit resemblance in the commentary.
gandha
Fragrant substances of the Elādi group in one interpretation.
tutthaka
The mineral substance processed for the described pratyañjana.
This is presented for pittaja timira after discoloration has developed. Meṣaśṛṅga is described as a tree resembling Putrajīva, and añjana as Sauvīrāñjana. Jalodbhava is interpreted as srotoñjana, mixed in equal proportion with those substances and used as añjana to remove pittakāca. Others interpret jalodbhava as conch shell.
Key terms
Meṣaśṛṅga
A tree described as resembling Putrajīva.
Sauvīrāñjana
The substance meant by añjana in the commentary.
jalodbhava
Interpreted as srotoñjana, with conch shell preserved as an alternative.
kācamala
The visual impairment identified by the commentary as pittakāca.
For paittika kāca, the commentary explains this as a rasakriyā-añjana. Palāśa is identified as Kiṃśuka, Rohīta as a tree whose flowers resemble those of pomegranate, and Madhūka as the well-known tree of that name. Madirāgra is the clear upper portion of the liquor. Equal parts of these three plant juices, honey and madirāgra are made into rasakriyā and applied as añjana for pittaja kāca with discoloration.
Key terms
Palāśa
The tree identified here as Kiṃśuka.
Rohīta
A tree described as having flowers resembling pomegranate flowers.
Madhūka
A tree ingredient known by this name.
madirāgra
The clear upper portion of fermented liquor.
rasakriyā-añjana
A concentrated preparation described for application to the eye.
The commentary presents this as nasya for kaphaja timira. Although the verse does not name the fatty base, sesame oil is to be cooked by the usual method for preparing medicated oil, using Uśīra and the other listed substances as a paste. This interpretation is supported by the teaching attributed to Videha.
Key terms
Uśīra
One of the herbs used in the stated nasal preparation.
Lodhra
One of the herbs used in the stated nasal preparation.
Triphalā
A three-fruit formulation included in the preparation.
Priyaṅgu
One of the ingredients made into a paste.
nasya
Nasal administration in the classical treatment context.
This passage describes dhūma for kaphaja timira and identifies Kiṇihī as Apāmārga. The commentary raises the objection that smoke is prohibited in timira, then answers that the prohibition applies specifically to pittaja timira and not to the kapha-born condition.
Key terms
Viḍaṅga
An ingredient in the described smoke preparation.
Kiṇihī
Identified in the commentary as Apāmārga.
Iṅgudī-tvaca
Bark of Iṅgudī.
dhūma
Therapeutic smoke described in the classical passage.
For kaphaja timira, the commentary explains the vanaspati as latex-bearing trees. Ghee is cooked in four parts of their decoction with a paste of Haridrā and Nalada amounting to one fourth of the ghee. It is used for tarpaṇa, also called akṣipūraṇa, or retaining medicine over the eye. Nalada is identified as Uśīra.
Key terms
vanaspati
Interpreted here as latex-bearing trees.
Haridrā
A plant ingredient used as part of the paste.
Nalada
Identified in the commentary as Uśīra.
tarpaṇa
A classical procedure involving retention of medicine over the eye.
समागधो माक्षिकसैन्धवाढ्यः सजाङ्गलः स्यात् पुटपाक एव च |४३|
Meaning of the śloka
A puṭapāka is also described with Māgadhī in equal proportion, made strong with honey and rock salt, and containing flesh of dry-land animals or birds.
For kaphaja timira, Māgadhī is identified as Pippalī, and āḍhya is explained as abundant or strong. Sajāṅgala means that the puṭapāka is prepared with the flesh of dry-land animals and birds. Some read ājya, meaning ghee, instead of āḍhya. Some authorities apply this puṭapāka to kaphaja timira after discoloration has developed, but Gayī does not accept that view.
Key terms
Māgadhī
Identified in the commentary as Pippalī.
āḍhya
Explained here as abundant or predominant; ājya, meaning ghee, is a variant reading.
jāṅgala
Dry-land animals and birds whose flesh is included in the preparation.
For kaphaja timira, the commentary directs that Manaḥśilā and the remaining substances through Kāsīsa and Rasāñjana be powdered, combined with one fourth their quantity of water, and heated until the consistency resembles thick syrup, thereby forming rasakriyā. Here mākṣika means honey.
Key terms
Manaḥśilā
A mineral substance in the historical formulation.
tryūṣaṇa
The group of three pungent substances.
Kāsīsa
A mineral ingredient in the preparation.
Rasāñjana
A classical concentrated añjana substance.
rasakriyā
A concentrated preparation described here as having a thick-syrup consistency.
The commentary gives this as another rasakriyā-añjana for kaphaja timira. 'Likewise' indicates preparation by the rasakriyā method. Pathyā is glossed as that which does not depart from a wholesome course. No comparable añjana is prescribed for kaphaja kāca because the commentary regards that condition as treatable by a procedure using a śalākā.
Key terms
Kāsīsa
A mineral substance in the stated historical eye preparation.
Rasāñjana
A classical concentrated añjana ingredient.
Pathyā
An ingredient whose name is explained as 'not departing from what is wholesome.'
Nāgara
Dried ginger.
śalākā-karma
A classical procedure using an instrument or probe.
An añjana repeatedly processed with the group of animal urines and a decoction of Triphalā is placed within a hollow bone of a nocturnal creature, then kept for a month in flowing water. Afterward, combined with the flowers of Meṣaśṛṅga and Madhuka, it is applied for a condition arising from all the doṣas.
This is presented for kāca attributed to all the doṣas. The añjana is identified as srotoñjana. With 'having been heated' understood in the text, it is repeatedly treated with the eight kinds of urine and boiled Triphalā water. It is then placed in a marrow-free tubular bone of a nocturnal creature such as a vulture, the opening is sealed, and the bone is tied to a stake in a flowing river for one month. Once removed and dried, the añjana is combined in equal parts with powders of Meṣaśṛṅga flower and Yaṣṭīmadhuka for discoloured timira arising from all the doṣas. A variant reads that it is combined with flowers arising from Madhuka and Śigru; there, madhu denotes the heartwood of Madhūka and Śigru is Śobhāñjana.
Key terms
srotoñjana
The mineral añjana intended by the commentary.
mūtra-varga
The group of eight animal urines referenced in the processing method.
niśācara-asthi
A tubular bone of a nocturnal creature, exemplified by a vulture.
Meṣaśṛṅga
A plant whose flowers are included in the principal reading.
For discoloured sannipātika timira, 'all measures' is interpreted by one view as tarpaṇa, puṭapāka and the other treatments described for vātaja, pittaja and kaphaja timira. Others restrict the phrase to all the rasakriyā preparations described for those three types. For raktaja timira and parimlāyin timira, the pitta-reducing sequence means the nasya, tarpaṇa and related regimen used against pittaja timira. This same regimen is used for raktaja timira without discoloration, whereas after discoloration the method stated for pittaja kāca is applied.
Key terms
sannipātika timira
Timira attributed to the combined involvement of the doṣas.
kṣatajodbhava
A condition interpreted here as arising from rakta.
parimlāyin
A named classical form of timira; no modern equivalence is asserted.
pittahṛt krama
The pitta-reducing treatment sequence described for pittaja timira.
क्रमो हितः स्यन्दहरः प्रयोजितः समीक्ष्य दोषेषु यथास्वमेव च ||४६||
Meaning of the śloka
After examining the doṣas, the corresponding regimen that relieves abhiṣyanda is beneficial and should be applied according to the particular doṣa involved.
For timira arising from vāta and the other doṣas, whether or not discoloration has developed, the commentary directs the treatment taught for the matching form of abhiṣyanda. Thus vātaja timira receives the regimen described for vātaja abhiṣyanda, pittaja timira the pittaja regimen, and the remaining types likewise receive their corresponding treatment.
Key terms
syandahara krama
A regimen intended to relieve the corresponding form of abhiṣyanda.
samīkṣya doṣān
After assessing the doṣas involved.
yathāsvam
According to the treatment corresponding to each particular doṣa.
abhiṣyanda
A classical eye disorder category whose doṣa-specific treatment is cross-referenced here.
दोषोदये नैव च विप्लतिङ्गते द्रव्याणि नस्यादिषु योजयेद्बुधः |४७|
Meaning of the śloka
A knowledgeable practitioner should not apply substances for nasya and related procedures at the initial rise of the doṣas or when the disorder has spread extensively.
The commentary explains when the regimen for vāta-related and other forms of abhiṣyanda should be used in the corresponding forms of timira. It should not be begun at the mere initial rise of a doṣa, nor when the condition has spread through the entire eye. Instead, after three days have passed with preliminary measures such as lightening therapy, purgation, nirūha and anuvāsana enemas, and cleansing of the head, the nasya and other substances described for the matching abhiṣyanda are applied in doṣa-specific timira, including nasya and tarpaṇa. Another reading has viplute gade, understood as a disorder that has assumed varied forms.
Key terms
doṣodaya
The initial rise or manifestation of a doṣa.
viplutiṅgata
Explained as extensive involvement of the entire eye.
viplute gade
A variant reading interpreted as a disorder that has become varied in form.
śirovirecana
A classical cleansing procedure directed toward the head.
nasya
Nasal administration included in the later treatment sequence.
The verse refers the reader to the fuller account of añjana that will be taught later in Kriyākalpa. 'Another' means an additional set of preparations, and 'that' refers to this expanded discussion of añjana, which is also to be applied in the present context.
Key terms
Kriyākalpa
The later section containing a fuller account of ophthalmic procedures and preparations.
añjana-vistara
The detailed or expanded teaching concerning añjana.
añjana
A classical substance or preparation applied to the eye.
Having described externally directed treatment, the commentary states that the text now introduces internally directed measures beginning with old ghee and the other listed substances.
Key terms
पुराणं घृतम् (purāṇa ghṛta)
Old or matured ghee listed as an internal dietary measure.
त्रिफला (triphala)
The three-fruit formulation named in the passage.
तिमिर (timira)
The progressive visual disorder discussed in this chapter; no single modern diagnosis is asserted.
Shatavari payasa alone, or payasa prepared with amalaka, and barley rice containing abundant ghee and prepared with triphala water are said to dispel timira.
The commentary explains these as particular foods. Shatavari payasa is understood as payasa made with milk decocted with shatavari root, and amalaka payasa as payasa made with milk decocted with amalaka. Others interpret the terms as gruel prepared with shatavari juice and gruel prepared with amalaka juice. The barley preparation, also called vatya or grinja, contains plentiful ghee and is cooked in abundant triphala water.
Key terms
शतावरीपायस (śatāvarī-pāyasa)
A shatavari preparation interpreted either as milk-based payasa or, by others, as gruel made with its juice.
आमलकपायस (āmalaka-pāyasa)
An amalaka preparation for which the commentary preserves parallel milk-based and juice-gruel interpretations.
यवौदन (yavaudana)
A cooked barley preparation described with abundant ghee and triphala water.
जीवन्तिशाकं सुनिषण्णकं च सतण्डुलीयं वरवास्तुकं च |
चिल्ली तथा मूलकपोतिका च दृष्टेर्हितं शाकुनजाङ्गलं च ||५०||
पटोलकर्कोटककारवेल्लवार्ताकुतर्कारिकरीरजानि |
शाकानि शिग्र्वार्तगलानि चैव हितानी दृष्टेर्घृतसाधितानि ||५१||
Meaning of the śloka
The passage lists jivanti, sunishannaka, tanduliya, vara-vastuka, chilli, young radish, birds and animals of jangala habitat, as well as patola, karkotaka, karavella, vartaku, tarkari, karira, shigru, and artagala. These are described as beneficial for vision, with the vegetables prepared in ghee.
The commentary identifies the vegetables and foods intended for dietary use: jivanti as dodika; sunishannaka as catushpatri, though others call it shiravalika; vara-vastuka as tanka-vastuka; chilli as kshetra-vastuka; mulaka-potika as young radish; shakuna as birds such as lava; jangala as animals such as ena; tarkari as aranika; karira as gudhapatra; shigru as shobhanjana; and artagala as nila-sahacara.
Key terms
चक्षुष्य शाक (cakṣuṣya śāka)
Vegetables regarded in the text as supportive of vision.
सुनिषण्णक (suniṣaṇṇaka)
A listed plant identified differently as catushpatri or, by others, shiravalika.
जाङ्गल (jāṅgala)
Animals associated with dry-land habitat, exemplified here by ena.
Timira without raga, when situated in the first patala, is described as curable. In the second it is difficult to cure; when accompanied by raga in the third, it is said to be manageable only by continued care.
For easier recollection by less acute students, the commentary says that the text summarizes the divisions according to curability and related prognosis.
Key terms
पटल (paṭala)
A successive anatomical or disease level used in the text's classification.
साध्य (sādhya)
Considered curable in the stated prognostic scheme.
याप्य (yāpya)
Considered controllable or maintainable rather than curable.
The commentary reiterates an alternative approach previously taught for maintenance: in timira with raga that has reached the third patala, the stated measures are useful for yāpana. Because venesection is prohibited, when removal of blood is considered unavoidable the text offers leeches as another method.
Key terms
यापनार्थ (yāpanārtha)
For maintenance or control rather than cure.
जलौकस् (jalaukas)
Leeches proposed historically as an alternative means of blood removal.
तृतीयपटल (tṛtīya-paṭala)
The third level in the source's disease classification.
श्लैष्मिके लिङ्गनाशे तु कर्म वक्ष्यामि सिद्धये |
न चेदर्धेन्दुघर्माम्बुबिन्दुमुक्ताकृतिः स्थिरः ||५५||
विषमो वा तनुर्मध्ये राजिमान् वा बहुप्रभः |
दृष्टिस्थो लक्ष्यते दोषः सरुजो वा सलोहितः ||५६||
Meaning of the śloka
The text says it will describe an operative measure for ślaiṣmika liṅganāśa, provided the doṣa visible in the field of sight is not fixed or hard, shaped like a half-moon, a sweat-drop, or a pearl, irregular or thin in the middle, streaked, very bright, painful, or red.
The commentary says that when ślaiṣmika liṅganāśa cannot be treated with medicines, an operation is to be described only if the doṣa in the visual field lacks the listed shapes and features. It glosses liṅganāśa as loss of vision and karma as operative treatment. The comparison with a sweat-drop concerns shape, and 'fixed' means hard. An object thin in the middle is called irregular because its surface is uneven or depressed and raised.
Key terms
श्लैष्मिक लिङ्गनाश (ślaiṣmika liṅganāśa)
A kapha-associated form of loss of vision in the classical classification.
शस्त्रकर्म (śastrakarma)
An operative procedure using an instrument.
दृष्टिस्थ दोष (dṛṣṭistha doṣa)
The pathological appearance described as situated in the visual field or visual structure.
After oleation and fomentation, at a season that is neither very hot nor very cold, the restrained and seated patient is directed to look evenly toward the nose. With the eyes properly open, the physician avoids visible vessels and the dark portion and, near the outer corner, carefully introduces a barley-curved probe at the place described figuratively as a natural opening. Holding it steadily between the middle finger, index finger, and thumb, the physician uses the right hand for the left eye and the left hand for the right. The appearance of a drop of fluid and a sound at puncture are stated signs of proper entry.
The commentary identifies this as the operative procedure. A moderate season is interpreted as Mārgaśīrṣa or Caitra. The two white portions mean areas of the white ocular region, while the edge of the dark region is to be avoided and the entry is near the outer corner. 'Properly' means the eye is neither excessively opened nor contracted. The 'divinely made opening' is only like an opening, not a true anatomical hole. The patient should remain unafraid. Savya denotes the left eye and hand, with the other being the right. A fluid drop and sound are described as signs of proper puncture; bleeding and absence of sound indicate improper puncture.
Key terms
शलाका (śalākā)
The probe or instrument used in the historical ocular operation.
यववक्र (yava-vakra)
Described as curved like a barley grain.
दैवकृत छिद्र (daivakṛta chidra)
A figurative 'natural opening,' clarified as not being a true anatomical opening.
Immediately after puncture, the skilled physician is told to irrigate with a woman's breast milk. Whether the doṣa is fixed or mobile, the eye is externally fomented while the probe is held steady, using leaves described as alleviating vāta. The visual region is then scraped with the probe tip to separate the accumulated kapha. Closing the nostril opposite the punctured eye, the kapha in the visual region is said to be removed by forceful nasal inhalation.
The commentary explains the measures prescribed after a proper puncture. Yoṣit-stanya means a woman's milk, and the physician is described as knowledgeable. The probe is kept motionless while external fomentation is applied with leaves. After fomentation, the visual region is scraped to separate the compact kapha. The nostril on the side opposite the treated eye is then closed, and the separated kapha is said to be removed through forceful nasal inhalation.
Key terms
योषित्स्तन्य (yoṣit-stanya)
Human breast milk prescribed historically for irrigation after puncture.
निर्लिखेत् (nirlikhet)
To scrape or separate with the instrument tip in this operative context.
उच्छिङ्घन (ucchiṅghana)
Forceful nasal inhalation described as removing the separated kapha.
When vision appears bright like the unobscured sun and is free from pain, the scraping is considered proper. A parenthetical passage says that if the doṣa cannot be removed, or returns, puncture may be performed again after preparatory oleation and related measures. Once forms are seen, the probe is slowly withdrawn. The eye is anointed with ghee and bandaged, and the person lies supine in a place free from disturbance. While the probe remains in the eye, belching, coughing, sneezing, spitting, and shaking are avoided; afterward, restraints like those prescribed following internal oleation are observed.
The commentary explains the signs of adequate scraping: clear, painless vision, compared to a cloudless sun. After removing the probe, the eye is anointed with ghee and wrapped. The resting place should be free from dust, smoke, wind, sunlight, and similar disturbance, and supine posture is intended to keep the body straight. Kṣavathu means sneezing. The immediate prohibitions apply while the probe is in the eye; afterward, dietary and other restrictions follow those taught for a person who has taken oleation.
Key terms
सम्यग्लिखित (samyag-likhita)
Considered adequately scraped according to the source's stated signs.
निर्व्यथ (nirvyatha)
Free from pain, one of the stated signs.
यन्त्रणा (yantraṇā)
Post-procedure restrictions concerning diet and conduct.
Every third day, the eye is to be washed with decoctions that alleviate vāta. After three days, because of concern about vāta, the eye is externally fomented as previously described.
The commentary glosses dhāveta as washing. The vāta-alleviating, eye-supporting substances, such as castor root, are prepared with milk and water. After washing, the eye is to receive gentle external fomentation as taught earlier.
After observing these restrictions for ten days, the person is to use measures regarded as clarifying vision, undertake the subsequent therapies, and eat a light diet in moderate quantity.
The commentary says that after ten days of restrictions such as lying supine, subsequent measures including nasya, tarpana, and śirobasti that are held to promote clarity of vision may be used.
Key terms
पश्चात्कर्म (paścātkarma)
Subsequent or after-care measures following the operation.
दृष्टिप्रसादन (dṛṣṭi-prasādana)
Measures described as promoting clarity of vision.
The commentary states that even in ślaiṣmika liṅganāśa, operative treatment is prohibited for certain people. Those excluded from venesection, such as children and older persons, should not undergo puncture of nīlikā, which is treated here as another name for liṅganāśa. Puncture should not be made anywhere other than the described 'divinely made opening.' The conjunction also indicates that restrictions such as avoiding anger, taught for people after venesection, apply in nīlikā as well.
Key terms
नीलिका (nīlikā)
Treated by the commentary here as another designation for liṅganāśa.
सिराव्यध (sirāvyadha)
Venesection, whose exclusion criteria are extended to this operation.
शस्त्रनिषेध (śastra-niṣedha)
Prohibition of operative treatment for specified persons or circumstances.
If the eye becomes filled with spreading blood because the needle has pierced a vessel, the text recommends, for sprinkling the eye, ghee prepared with human breast milk and yaṣṭyāhva.
The commentator explains why the nīlikā should not be pierced anywhere except at the naturally formed opening: blood spreading after a vessel is pierced can fill the eye. If an unintended site is pierced through error, the stated treatment is given to calm that complication.
Key terms
sirāvedha
piercing of a vessel
śoṇita
blood described as spreading into the eye
yaṣṭyāhva
the named medicinal substance used to prepare the ghee
Piercing too near the outer canthus produces swelling, pain, tears, and redness; the text prescribes a poultice between the brows and warm ghee irrigation. Piercing too near the dark part causes redness and distress there; purgation, ghee irrigation, and bloodletting are stated. Piercing above produces severe pain, for which warm ghee irrigation is praised. Piercing too low causes marked pain, tearing, redness, sticky discharge, and immediate flow following the probe; the earlier treatment is directed. Excessive movement produces redness, tears, pain, stiffness, and a tingling or bristling sensation; oleation, fomentation, and anuvāsana are advised. Even after being displaced downward, an immature doṣa may rise again, making the eye white-red, intensely painful, and without sight; the passage then states irrigation with ghee prepared using sweet substances, śirobasti with the same, and a meat diet.
After briefly naming complications of piercing in an improper place, the commentary explains them in detail and links each to its stated treatment. Adhaḥśodhana is glossed as purgation, and bloodletting here as use of leeches. Kaṣṭā means severe. The discharge is said to occur immediately after the probe; the earlier treatment refers to the preparation with human breast milk and yaṣṭyāhva. Harṣa is explained as a pain resembling horripilation, and ativighaṭṭita as excessive movement. Taruṇa denotes a condition that has not yet reached liṅganāśa, while the sweet substances are exemplified by yaṣṭīmadhuka and similar drugs.
Key terms
apāṅga
outer canthus region
adhaḥśodhana
downward cleansing, glossed here as purgation
raktamokṣaṇa
bloodletting, specified by the commentary as using leeches
anuvāsana
unctuous enema therapy
liṅganāśa
the source's stage associated with loss of visual perception
A doṣa that has become strong, dense, and fills the entire circular area may disappear on contact with the probe's tip, like a thin cloud dispersed by the wind.
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ਦੋਸਸ੍ਤੁ ਸਞ੍ਜਾਤੇਤ੍ਯਾਦਿ||੮੦||
Meaning of the commentary
The commentary merely introduces the verse and adds no further explanation.
Key terms
doṣa
the pathological material or condition being manipulated in this passage
The doṣa may return because of a blow to the head, exertion, sexual activity, vomiting, fainting, or renewed aggravation, and also when it was pierced while still too immature.
The commentator says that this verse lists causes for recurrence even after the doṣa has been removed by the procedure. Pratyeti means that it returns, and taruṇa denotes a stage that has not reached liṅganāśa.
Key terms
pratyeti
returns or recurs
mūrdhābhighāta
a blow or injury to the head
taruṇa
an immature stage, here said not to have reached liṅganāśa
liṅganāśa
the source's later stage associated with loss of visual perception
A rough probe causes pain; a harsh one causes the doṣa to spread around; one with a thick tip makes a broad wound; and a sharp one can injure in many ways. An uneven probe causes watery discharge, while an unstable one obstructs the procedure. The supplied verse is incomplete at its end.
The commentary identifies these as complications caused by a defective probe. Doṣaparipluti is explained as the doṣa coming from all sides, and 'injures in many ways' as producing several kinds of wound. Viṣamā is glossed as unevenly thin and thick. The reading explaining asthirā is textually uncertain in the supplied commentary. Because the verb 'causes' appears at the end, it is to be connected with each preceding description.
Therefore, a probe free from the previously named defects is considered suitable. It should be eight aṅgulas long, wrapped with thread at the middle, about the measure of a thumb-joint, and bud-shaped at both ends. A probe made of copper, iron, or gold is commended. The supplied text begins and ends as a continuation and is incomplete.
The commentary says that the suitable, effective probe is free from the defects such as roughness mentioned immediately before. Śātakumbhī is explained as made of gold. The supplied commentary covers verses 83–84 although the source continues into the opening of verse 85.
Redness, swelling, arbuda, a sucking-like pain, a bubble-like fleshy projection, downward-directed vision described as śūkarākṣitā, adhimantha, and other disorders may arise from faulty piercing or unsuitable conduct. Each should be treated according to its own nature.
The commentator presents these as disorders caused by defective piercing, diet, or conduct. Coṣa is a distinctive pain that feels as though the area is being sucked. Budbuda is a bubble-shaped protrusion of flesh, and śūkarākṣitā means downward-directed vision. Yathāsvam means according to the individual disorder, interpreted as according to its doṣa.
Key terms
coṣa
a pain described as resembling a sucking sensation
For eye pain or redness, the passage gives several historical preparations. It describes soothing applications made from gairika, sārivā, dūrvā, barley paste, ghee, and milk; gently roasted sesame with siddhārthaka and citron juice; or payasyā, sārivā, patra, mañjiṣṭhā, and madhuka with goat's milk. Further alternatives use dāru, padmaka, śuṇṭhī, or drākṣā, madhuka, and kuṣṭha with rock salt. It also describes medicated goat's milk or milk for irrigation, ghee prepared with śatāvarī and other named drugs for burning and pain, and ghee prepared in vāta-pacifying milk with the Kākolyādi group for the stated procedures.
The commentator introduces these formulas for pain caused by a rough probe and for disorders caused by faulty piercing. Sārivā is specified as utpalasārivā; siddhārthaka as mustard. The cited purpose is calming pain and redness. One reading identifies payasyā as arkapuṣpī, while others understand it as kṣīrakākolī, so both interpretations are preserved. Patra means patraka. The goat's-milk qualification carries into the alternatives with dāru and padmaka and likewise into the formula with grapes and the other ingredients. Vāta-pacifying drugs are exemplified by bhadradāru and others. 'All procedures' is explained as including nasal treatment and applications.
Key terms
sukhālepa
a soothing external application
siddhārthaka
mustard according to the commentary
payasyā
identified alternatively as arkapuṣpī or kṣīrakākolī
If the pain does not settle by these measures, the text directs that, after oleation and fomentation, a knowledgeable practitioner should release blood from a vessel and may then cauterize the vessel as previously described.
The commentator asks what should be done when the pain still does not subside. The vessel is identified as one in the region beside the nose, at the outer canthus, or on the forehead. The instruction is not only to perform bloodletting but alternatively to cauterize, referring back to the direction to cauterize in the eyebrow, forehead, and temple regions.
For clarifying and stabilizing vision, the passage describes two historical collyrium preparations. The first uses flowers of meṣaśṛṅga, śirīṣa, dhava, and sumanā, together with pearl and vaidūrya, ground with goat's milk, kept in a copper vessel for seven days, and formed into wicks. The second uses srotoja, coral, sea foam, manaḥśilā, and black pepper, with wicks prepared in the same way.
The commentary says these collyria are intended to clarify vision left clouded by residual doṣa even after venesection. Sumanā is identified as jāti, srotoja as sauvīrāñjana, and vidruma as coral. It distinguishes the ingredients beginning with meṣaśṛṅga as one formula and those beginning with srotoja as a second formula.
Key terms
añjana
a collyrium or eye application
sumanā
identified as jāti by the commentary
srotoja
identified as sauvīrāñjana by the commentary
vidruma
coral
manaḥśilā
the named mineral ingredient in the second formula
इति सुश्रुतसंहितायामुत्तरतन्त्रान्तर्गते शालाक्यतन्त्रे दृष्टिगतरोगविज्ञानीयो नाम सप्तदशोऽध्यायः ||१७||
Meaning of the śloka
Thus ends the seventeenth chapter, named the chapter on the knowledge of diseases affecting vision, in the Śālākya-tantra of the Uttara-tantra of the Suśruta-saṃhitā.
Thus ends the seventeenth chapter in Dalhaṇa's commentary on the Suśruta-saṃhitā called the Nibandhasaṅgraha. The supplied name contains the variant reading Dalhaṇa/Dalhaṇa indicated in the source.
Key terms
Śālākya-tantra
the branch or textual division in which the chapter is placed
Uttara-tantra
the section of the Suśruta-saṃhitā containing this chapter