ಅಥಾತೋ ದೃಷ್ಟಿಗತರೋಗವಿಜ್ಞಾನೀಯಮಧ್ಯಾಯಂ ವ್ಯಾಖ್ಯಾಸ್ಯಾಮಃ ||೧||
ಯಥೋವಾಚ ಭಗವಾನ್ ಧನ್ವನ್ತರಿಃ ||೨||
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अथातो दृष्टिगतरोगविज्ञानीयमध्यायं व्याख्यास्यामः ||१||
यथोवाच भगवान् धन्वन्तरिः ||२||
Meaning of the śloka
Now we shall explain the chapter concerning knowledge of disorders situated in dṛṣṭi, the faculty or region of sight, as taught by the venerable Dhanvantari.
The commentary says that, after the account of disorders affecting the eye generally, it is appropriate to begin the remaining subject: disorders specifically situated in dṛṣṭi. It therefore introduces the chapter with the customary opening words.
Key terms
दृष्टि (dṛṣṭi)
The faculty or region of sight that is the subject of this chapter.
दृष्टिगतरोग (dṛṣṭigata-roga)
A disorder described in this text as situated in dṛṣṭi.
धन्वन्तरि (Dhanvantari)
The authoritative teacher to whom the chapter is attributed.
Authorities on the eye describe dṛṣṭi as about the size of a lentil cotyledon, arising from the refined essence of the five elements. It resembles a firefly or a tiny spark, is kindled by imperishable tejas, is covered by the eye’s outer paṭala, has the appearance of an opening, and is congenial to coolness.
The commentary explains these features for their relevance to treatment. ‘The size of a lentil cotyledon’ states its measure, while arising from the five elements means arising from their essential refinement. Among them tejas predominates, so dṛṣṭi is called luminous; like a firefly or small spark, however, it does not burn. ‘Imperishable tejas’ means luminosity without increase or decrease. Its brightness is not outwardly visible because an external paṭala, associated with tejas and water, covers it. The commentary reasons that this very clear covering does not obstruct apprehension of form and says that ‘shaped like an opening’ indicates its soft, aperture-like form, not an actual hollow. It infers a capacity to perceive form throughout all four paṭalas because timira with altered perception is described even when doṣa reaches the innermost paṭala associated with the dark part of the eye. In answer to the apparent conflict between coolness and tejas, it says water and fire oppose each other when separate, but not when jointly produced for one function; alternatively, this tejas remains unharmed within water through its distinctive nature.
Key terms
दृष्टि (dṛṣṭi)
The classical sight-bearing entity described by its measure, form, covering, and elemental qualities.
पञ्चभूतप्रसादज (pañcabhūta-prasādaja)
Arising from the refined essence of the five elements.
तेजस् (tejas)
The luminous elemental principle said to predominate in dṛṣṭi.
पटल (paṭala)
A covering or layer in the text’s classical model of the eye.
शीतसात्म्य (śīta-sātmya)
Having compatibility or congeniality with coolness.
Adhikarana ೩ (೫) · Śloka ೫
ರೋಗಾಂಸ್ತದಾಶ್ರಯಾನ್ ಘೋರಾನ್ ಷಟ್ ಚ ಷಟ್ ಚ ಪ್ರಚಕ್ಷ್ಮಹೇ |
ಪಟಲಾನುಪ್ರವಿಷ್ಟಸ್ಯ ತಿಮಿರಸ್ಯ ಚ ಲಕ್ಷಣಮ್ ||೫||
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रोगांस्तदाश्रयान् घोरान् षट् च षट् च प्रचक्ष्महे |
पटलानुप्रविष्टस्य तिमिरस्य च लक्षणम् ||५||
Meaning of the śloka
We shall describe the twelve grave disorders that have dṛṣṭi as their site, as well as the signs of timira after it has entered the paṭalas.
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ಪ್ರಮಾಣಾದಿಭಿಶ್ಚಿಕಿತ್ಸೋಪಯೋಗಿಭಿರ್ದೃಷ್ಟಿಮಭಿಧಾಯ ತದಾಶ್ರಯರೋಗೋಪವರ್ಣನಾರ್ಥಂ ಪಟಲಚತುಷ್ಟಯಪ್ರವಿಷ್ಟತಿಮಿರಲಕ್ಷಣೋಪದೇಶಾರ್ಥಂ ಚ ಪ್ರತಿಪಾದಯನ್ನಾಹ- ರೋಗಾನಿತ್ಯಾದಿ| ತದಾಶ್ರಯಾನ್ ದೃಷ್ಟ್ಯಾಶ್ರಯಾನಿತ್ಯರ್ಥಃ| ಷಟ್ ಚ ಷಟ್ ಚೇತಿ ದ್ವಾದಶೇತ್ಯರ್ಥಃ||೫||
Meaning of the commentary
Having described dṛṣṭi by clinically relevant features such as its measure, the commentary says the text now turns to the disorders located there and to the signs of timira as it enters the four paṭalas. ‘Six and six’ means twelve.
Key terms
दृष्ट्याश्रय (dṛṣṭy-āśraya)
Having dṛṣṭi as the site or support.
तिमिर (timira)
The classical disorder whose signs are described according to entry into successive paṭalas.
पटल (paṭala)
One of the four layers used in the text’s explanatory model.
The commentary gives a brief account of pathogenesis before the sign of timira beginning in the first paṭala. It explains that the disturbed doṣa travels fully through the sirās and occupies the innermost first paṭala, associated here with the dark part of the eye. One textual reading says the person sees every form indistinctly; the Pañjikā author instead reads ‘sometimes he sees,’ explaining that the disturbance is intermittent rather than constant. This variant is taken to show that doṣa is relatively weak at this site and becomes progressively stronger in the later paṭalas. The indistinct appearances may also bear doṣa-specific qualities: moving or reddish forms with vāta; sun-like or firefly-like blue and yellow forms with pitta; white forms with kapha; red forms with rakta; and varied forms when the doṣas are combined. The commentary says the same method should guide interpretation of the later paṭalas.
Key terms
प्रथम पटल (prathama paṭala)
The first layer in the text’s model, where the initial visual disturbance is described.
अव्यक्त रूप (avyakta rūpa)
Forms perceived indistinctly or without clarity.
सिरा (sirā)
Channels or vessels through which the commentary says the disturbed doṣa reaches dṛṣṭi.
दोष (doṣa)
The disturbed regulatory factor assigned different visual qualities in this classical account.
Adhikarana ೫ (೭-೧೦) · Śloka ೧೦
ದೃಷ್ಟಿರ್ಭೃಶಂ ವಿಹ್ವಲತಿ ದ್ವಿತೀಯಂ ಪಟಲಂ ಗತೇ ||೭||
ಮಕ್ಷಿಕಾ ಮಶಕಾನ್ ಕೇಶಾಞ್ಜಾಲಕಾನಿ ಚ ಪಶ್ಯತಿ |
ಮಣ್ಡಲಾನಿ ಪತಾಕಾಂಶ್ಚ ಮರೀಚೀಃ ಕುಣ್ಡಲಾನಿ ಚ ||೮||
ಪರಿಪ್ಲವಾಂಶ್ಚ ವಿವಿಧಾನ್ ವರ್ಷಮಭ್ರಂ ತಮಾಂಸಿ ಚ |
ದೂರಸ್ಥಾನ್ಯಪಿ ರೂಪಾಣಿ ಮನ್ಯತೇ ಚ ಸಮೀಪತಃ ||೯||
ಸಮೀಪಸ್ಥಾನಿ ದೂರೇ ಚ ದೃಷ್ಟೇರ್ಗೋಚರವಿಭ್ರಮಾತ್ |
ಯತ್ನವಾನಪಿ ಚಾತ್ಯರ್ಥಂ ಸೂಚೀಪಾಶಂ ನ ಪಶ್ಯತಿ ||೧೦||
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दृष्टिर्भृशं विह्वलति द्वितीयं पटलं गते ||७||
मक्षिका मशकान् केशाञ्जालकानि च पश्यति |
मण्डलानि पताकांश्च मरीचीः कुण्डलानि च ||८||
परिप्लवांश्च विविधान् वर्षमभ्रं तमांसि च |
दूरस्थान्यपि रूपाणि मन्यते च समीपतः ||९||
समीपस्थानि दूरे च दृष्टेर्गोचरविभ्रमात् |
यत्नवानपि चात्यर्थं सूचीपाशं न पश्यति ||१०||
Meaning of the śloka
When the doṣa reaches the second paṭala, sight becomes greatly disturbed. The person sees flies, mosquitoes, hairs, web-like shapes, circles, banners, rays, rings, various moving forms, rain, clouds, and darkness. Because the field of perception is confused, distant objects seem near and nearby objects seem far away; even with great effort, the person cannot see the eye of a needle.
The commentary identifies the second paṭala as associated with medas and says the disturbance is stronger than in the first. Even when no flies or mosquitoes are present, the doṣa producing timira in this layer makes such shapes appear in colors corresponding to the doṣa. Jālaka means web-like forms, maṇḍala circular forms, patākā banners, marīci mirage-like rays, and kuṇḍala rings; pariplava is explained as apparent movement like that of stars. The appearances may move upward, downward, or sideways and may be black, yellow, or white. After describing perception of forms that are absent, the commentary explains that even real forms are mislocated: near and far are confused because perception of the sensory object is disturbed.
Key terms
द्वितीय पटल (dvitīya paṭala)
The second layer in the text’s model, associated by the commentary with medas.
तिमिर (timira)
The classical visual disorder producing the described disturbances.
जालक (jālaka)
A web-like visual form.
गोचरविभ्रम (gocara-vibhrama)
Confusion concerning the perceived object or its location.
सूचीपाश (sūcī-pāśa)
The eye or opening of a needle, used as a test of fine vision.
Adhikarana ೬ (೧೧-೧೪) · Śloka ೧೫
ಊರ್ಧ್ವಂ ಪಶ್ಯತಿ ನಾಧಸ್ತಾತ್ತೃತೀಯಂ ಪಟಲಂ ಗತೇ |
ಮಹಾನ್ತ್ಯಪಿ ಚ ರೂಪಾಣಿ ಚ್ಛಾದಿತಾನೀವ ವಾಸಸಾ ||೧೧||
ಕರ್ಣನಾಸಾಕ್ಷಿಯುಕ್ತಾನಿ ವಿಪರೀತಾನಿ ವೀಕ್ಷತೇ |
ಯಥಾದೋಷಂ ಚ ರಜ್ಯೇತ ದೃಷ್ಟಿರ್ದೋಷೇ ಬಲೀಯಸಿ ||೧೨||
ಅಧಃಸ್ಥಿತೇ ಸಮೀಪಸ್ಥಂ ದೂರಸ್ಥಂ ಚೋಪರಿಸ್ಥಿತೇ |
ಪಾರ್ಶ್ವಸ್ಥಿತೇ ತಥಾ ದೋಷೇ ಪಾರ್ಶ್ವಸ್ಥಾನಿ ನ ಪಶ್ಯತಿ ||೧೩||
ಸಮನ್ತತಃ ಸ್ಥಿತೇ ದೋಷೇ ಸಙ್ಕುಲಾನೀವ ಪಶ್ಯತಿ |
ದೃಷ್ಟಿಮಧ್ಯಗತೇ ದೋಷೇ ಸ ಏಕಂ ಮನ್ಯತೇ ದ್ವಿಧಾ ||೧೪||
ದ್ವಿಧಾಸ್ಥಿತೇ ತ್ರಿಧಾ ಪಶ್ಯೇದ್ಬಹುಧಾ ಚಾನವಸ್ಥಿತೇ |
ತಿಮಿರಾಖ್ಯಃ ಸ ವೈ ದೋಷಃ... |೧೫|
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ऊर्ध्वं पश्यति नाधस्तात्तृतीयं पटलं गते |
महान्त्यपि च रूपाणि च्छादितानीव वाससा ||११||
कर्णनासाक्षियुक्तानि विपरीतानि वीक्षते |
यथादोषं च रज्येत दृष्टिर्दोषे बलीयसि ||१२||
अधःस्थिते समीपस्थं दूरस्थं चोपरिस्थिते |
पार्श्वस्थिते तथा दोषे पार्श्वस्थानि न पश्यति ||१३||
समन्ततः स्थिते दोषे सङ्कुलानीव पश्यति |
दृष्टिमध्यगते दोषे स एकं मन्यते द्विधा ||१४||
द्विधास्थिते त्रिधा पश्येद्बहुधा चानवस्थिते |
तिमिराख्यः स वै दोषः... |१५|
Meaning of the śloka
When the doṣa reaches the third paṭala, the person sees above but not below and sees even large forms as though covered by cloth. Objects with ears, nose, and eyes appear reversed or deficient. When the doṣa is strong, dṛṣṭi takes on a color according to that doṣa. If it lies below, nearby objects are not seen; if above, distant objects are not seen; if at the side, objects on that side are not seen. If it surrounds dṛṣṭi, forms seem crowded together; if it occupies the center, one object seems double. If it occupies two positions, objects appear triple, and if it moves irregularly, they appear multiple. This doṣa is called timira.
The commentary identifies the third paṭala as associated with māṃsa. It explains seeing above but not below in relation to the assistance of light. ‘Reversed’ is taken to mean that figures appear without features such as ears. With the aid of blood situated in māṃsa, a stronger doṣa produces coloration in dṛṣṭi; the commentary says this coloration is absent in the first two layers because blood is absent there in this model. The location of doṣa within the visual circle determines the missing area, while ‘crowded’ means that object-forms seem intermixed. For triple vision the word ‘doṣa’ is understood from context; an unstable, moving doṣa produces multiple images. The condition is called timira, and timira that has acquired coloration is also designated kāca.
Key terms
तृतीय पटल (tṛtīya paṭala)
The third layer in the text’s model, associated by the commentary with māṃsa.
तिमिर (timira)
The classical designation for the visual disturbance described here.
काच (kāca)
A designation the commentary applies when timira has acquired coloration.
दृष्टिमण्डल (dṛṣṭi-maṇḍala)
The visual circle within which the doṣa’s stated position corresponds to patterns of impaired perception.
अनवस्थित दोष (anavasthita doṣa)
A moving or unstable doṣa said to produce multiple images.
Adhikarana ೭ (೧೫-೧೭) · Śloka ೧೭
... ಚತುರ್ಥಂ ಪಟಲಂ ಗತಃ ||೧೫||
ರುಣದ್ಧಿ ಸರ್ವತೋ ದೃಷ್ಟಿಂ ಲಿಙ್ಗನಾಶಃ ಸ ಉಚ್ಯತೇ |
ತಸ್ಮಿನ್ನಪಿ ತಮೋಭೂತೇ ನಾತಿರೂಢೇ ಮಹಾಗದೇ ||೧೬||
ಚನ್ದ್ರಾದಿತ್ಯೌ ಸನಕ್ಷತ್ರಾವನ್ತರೀಕ್ಷೇ ಚ ವಿದ್ಯುತಃ |
ನಿರ್ಮಲಾನಿ ಚ ತೇಜಾಂಸಿ ಭ್ರಾಜಿಷ್ಣೂನಿ ಚ ಪಶ್ಯತಿ ||೧೭||
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... चतुर्थं पटलं गतः ||१५||
रुणद्धि सर्वतो दृष्टिं लिङ्गनाशः स उच्यते |
तस्मिन्नपि तमोभूते नातिरूढे महागदे ||१६||
चन्द्रादित्यौ सनक्षत्रावन्तरीक्षे च विद्युतः |
निर्मलानि च तेजांसि भ्राजिष्णूनि च पश्यति ||१७||
Meaning of the śloka
When the disorder reaches the fourth paṭala and obstructs sight in every direction, it is called liṅganāśa. Even in this grave, darkness-like condition, if it is not far advanced, the person may still see the moon, sun, stars, lightning in the sky, fire, and other clear, brilliant lights.
The commentary says that the same disorder called timira becomes liṅganāśa when it reaches the fourth paṭala, associated here with tejas and water, and obstructs dṛṣṭi completely. It explains liṅga as the power of the visual faculty and liṅganāśa as the condition in which that power is lost. Yet when the doṣas are still slight, some special objects can remain perceptible. ‘Darkness-like’ is explicitly treated as a comparison, and ‘not far advanced’ means not greatly increased. It is called a grave disorder because it conceals a principal sense faculty. The visible luminous objects include fire and other brilliant things.
Key terms
चतुर्थ पटल (caturtha paṭala)
The fourth layer in the text’s model, associated in the commentary with tejas and water.
लिङ्गनाश (liṅganāśa)
The classical condition defined here by loss of the power of sight.
चक्षुरिन्द्रियशक्ति (cakṣur-indriya-śakti)
The power of the visual faculty that the commentary identifies as liṅga.
तेजस् (tejas)
Brightness or luminous objects that may still be perceived when the condition is not advanced.
Adhikarana ೮ (೧೮) · Śloka ೧೮
ಸ ಏವ ಲಿಙ್ಗನಾಶಸ್ತು ನೀಲಿಕಾಕಾಚಸಞ್ಜ್ಞಿತಃ |೧೮|
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स एव लिङ्गनाशस्तु नीलिकाकाचसञ्ज्ञितः |१८|
Meaning of the śloka
That same liṅganāśa is designated nīlikā-kāca.
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ತಸ್ಯೈವ ಲಿಙ್ಗನಾಶಸ್ಯಾಪರಂ ಸಞ್ಜ್ಞಾದ್ವಯಂ ಪ್ರತಿಪಾದಯನ್ನಾಹ- ಸ ಏವೇತ್ಯಾದಿ| ನೀಲಿಕಾವಿಶೇಷಿತಾ ಕಾಚಸಞ್ಜ್ಞಾ ಸಞ್ಜಾತಾ ಯಸ್ಯ ಸ ತಥಾ| ಕಾಚಸಞ್ಜ್ಞಾ ಚ ತೃತೀಯೇಽಪಿ ಪಟಲೇ ರಾಗಿತಿಮಿರಸ್ಯ ರಾಗೋತ್ಪತ್ತಿದ್ವಾರೇಣ ಸೂಚಿತಾ| ಏತೇನ ಕಾಚತ್ವಾತ್ ಪಟಲದ್ವಯಗತಯೋರಪಿ ದೋಷಯೋಃ ಷಟ್ತ್ವಂ ನ ತು ದ್ವಾದಶತ್ವಮ್| ಅಸ್ಯಾಗ್ರೇ ಕಿಚಿತ್ ‘ಯನ್ಮಯಸ್ತನ್ಮಯಾನಿ’ ಇತ್ಯಾದಿಪಾಠಮಾಪಾತನಿಕಾಪೂರ್ವಕಂ ಪಠನ್ತಿ, ಸ ಚಾಭಾವಾನ್ನ ಲಿಖಿತಃ|೧೮|-
Meaning of the commentary
The commentary presents two further designations for liṅganāśa and understands the compound as kāca qualified by nīlikā. It notes that the name kāca is also indicated for colored timira in the third paṭala. Because the disorders in both of these layers share the designation kāca, their doṣa-based varieties number six rather than twelve. Some transmit an additional passage beginning ‘made of whatever [doṣa], of that nature…,’ but the commentator does not record it because it is absent from the received text used here.
Key terms
लिङ्गनाश (liṅganāśa)
The classical loss of visual power named in the preceding passage.
नीलिका (nīlikā)
A qualifying designation joined with kāca in this passage.
काच (kāca)
A shared classical designation discussed for disorders in the third and fourth paṭalas.
पाठ (pāṭha)
A transmitted textual reading; the commentary notes an additional reading that it declines to reproduce.
Adhikarana ೯ (೧೮) · Śloka ೧೯
ತತ್ರ ವಾತೇನ ರೂಪಾಣಿ ಭ್ರಮನ್ತೀವ ಸ ಪಶ್ಯತಿ ||೧೮||
ಆವಿಲಾನ್ಯರುಣಾಭಾನಿ ವ್ಯಾವಿದ್ಧಾನಿ ಚ ಮಾನವಃ |೧೯|
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तत्र वातेन रूपाणि भ्रमन्तीव स पश्यति ||१८||
आविलान्यरुणाभानि व्याविद्धानि च मानवः |१९|
Meaning of the śloka
In timira attributed to vāta, the person sees forms as though they are moving, clouded, slightly reddish, and distorted or crooked.
The commentary begins the sequential description of signs of timira caused by vāta and the other doṣas within the paṭalas. It glosses āvila as clouded or sullied, aruṇābha as slightly red, and vyāviddha as crooked or distorted.
Key terms
वातज तिमिर (vātaja timira)
Timira whose described visual qualities are attributed to vāta.
In timira attributed to pitta, the person sees appearances like the sun, fireflies, a rainbow, or lightning, as well as varied forms like a peacock’s feather, and forms that are blue or black.
The commentary identifies this as the signs of pittaja timira. It explains khadyota as a firefly, Śakra’s bow as a rainbow, taḍid-guṇa as a streak of lightning, and śikhi-barha as a peacock feather.
Key terms
पित्तज तिमिर (pittaja timira)
Timira whose described luminous and colored appearances are attributed to pitta.
खद्योत (khadyota)
A firefly, used as an image for a luminous appearance.
शक्रचाप (śakra-cāpa)
Indra’s bow, explained as a rainbow.
तडिद्गुण (taḍid-guṇa)
A lightning-like streak.
शिखिबर्ह (śikhi-barha)
A peacock feather, used to describe varied colors.
Adhikarana ೧೧ (೨೦-೨೧) · Śloka ೨೨
ಕಫೇನ ಪಶ್ಯೇದ್ರೂಪಾಣಿ ಸ್ನಿಗ್ಧಾನಿ ಚ ಸಿತಾನಿ ಚ ||೨೦||
ಗೌರಚಾಮರಗೌರಾಣಿ ಶ್ವೇತಾಭ್ರಪ್ರತಿಮಾನಿ ಚ |
ಪಶ್ಯೇದಸೂಕ್ಷ್ಮಾಣ್ಯತ್ಯರ್ಥಂ ವ್ಯಭ್ರೇ ಚೈವಾಭ್ರಸಮ್ಪ್ಲವಮ್ ||೨೧||
ಸಲಿಲಪ್ಲಾವಿತಾನೀವ ಪರಿಜಾಡ್ಯಾನಿ ಮಾನವಃ |೨೨|
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कफेन पश्येद्रूपाणि स्निग्धानि च सितानि च ||२०||
गौरचामरगौराणि श्वेताभ्रप्रतिमानि च |
पश्येदसूक्ष्माण्यत्यर्थं व्यभ्रे चैवाभ्रसम्प्लवम् ||२१||
सलिलप्लावितानीव परिजाड्यानि मानवः |२२|
Meaning of the śloka
In the kapha-associated form, a person sees objects as glossy and white, like a pale yak-tail fan or a white cloud. Fine objects appear excessively coarse; even in a cloudless sky the person perceives clouds moving about. Forms seem as though flooded with water, pale and motionless.
The commentary identifies these as features of kapha-associated timira. It explains gaura-camara-gaura as white like a pale yak-tail fan, sita as resembling thoroughly washed white cloth, and asukshma as coarse rather than fine. Vyabhra means a sky without clouds, while abhra-samplava is the apparent movement of clouds everywhere. The final image indicates that forms appear whitened and still, as if submerged or surrounded by water.
Key terms
kaphena
According to the passage, the kapha-associated basis of this visual disturbance.
timira
The classical visual disorder being described in this chapter.
asūkṣmāṇi
Objects perceived as coarse or enlarged rather than fine.
abhrasamplava
An appearance like clouds moving throughout the visual field.
तथा रक्तेन रक्तानि तमांसि विविधानि च ||२२||
हरितश्यावकृष्णानि धूमधूम्राणि चेक्षते |२३|
Meaning of the śloka
In the blood-associated form, the person sees objects as red and perceives various kinds of darkness. Objects may appear green, dusky, black, smoky, or as though enveloped in smoke.
The commentary presents the features of rakta-associated timira and explains dhuma-dhumra as an appearance like objects wrapped in smoke. It then raises a classificatory difficulty: since the disorder arises through doshas situated within rakta, it might not strictly merit a separate name derived from rakta. The designation raktaja is nevertheless used because rakta is predominant, or by figurative usage. The commentary preserves this qualification rather than treating the label as unproblematic.
Key terms
raktena
The blood-associated basis assigned to this visual presentation.
tamāṃsi
Dark appearances or obscurations perceived in vision.
dhūmadhūmrāṇi
Smoky appearances, as if objects were surrounded by smoke.
raktaja
Classified as arising from rakta, with the commentary noting that this name may reflect predominance or figurative usage.
Adhikarana ೧೩ (೨೩-೨೪) · Śloka ೨೪
ಸನ್ನಿಪಾತೇನ ಚಿತ್ರಾಣಿ ವಿಪ್ಲುತಾನಿ ಚ ಪಶ್ಯತಿ ||೨೩||
ಬಹುಧಾ ವಾ ದ್ವಿಧಾ ವಾಽಪಿ ಸರ್ವಾಣ್ಯೇವ ಸಮನ್ತತಃ |
ಹೀನಾಧಿಕಾಙ್ಗಾನ್ಯಥವಾ ಜ್ಯೋತೀಂಷ್ಯಪಿ ಚ ಪಶ್ಯತಿ ||೨೪||
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सन्निपातेन चित्राणि विप्लुतानि च पश्यति ||२३||
बहुधा वा द्विधा वाऽपि सर्वाण्येव समन्ततः |
हीनाधिकाङ्गान्यथवा ज्योतींष्यपि च पश्यति ||२४||
Meaning of the śloka
When all the doshas are involved together, the person sees objects in varied colors and scattered in every direction. The same object may appear multiplied or doubled, and forms may seem to have missing or additional parts. Luminous points or star-like lights may also be seen.
The commentary identifies this as sannipata-associated timira. Citrani means objects appearing in many colors, and viplutani means dispersed or scattered everywhere. Bahudha and dvidha indicate multiplication and doubling of the objects seen. The description of missing or additional limbs is said not to be limited to involvement of the third patala; in this combined-dosha form it may occur with other patalas as well. Jyotimshi is explained as star-like lights.
Key terms
sannipāta
Combined involvement of all three doshas in the classical account.
viplutāni
Visual forms appearing dispersed or scattered in all directions.
Pitta, combined with the influence described as rakta-tejas, produces parimlayi. The person sees the directions as yellow and sees the rising sun as though before the eyes; trees appear scattered with firefly-like points or other lights.
The commentary introduces parimlayi as a sixth form needed alongside the five forms attributed to vata, pitta, kapha, rakta, and their combination, whose later stages are termed kaca and linganasha. It offers different readings of rakta-tejas: one takes it as the clear or effective part of rakta, another as material undergoing transformation toward rakta. Some manuscripts instead read bhakta-tejas and interpret it as the nutritive essence called rasa. In accord with Satyaki and others, the commentator understands pitta as combined with rakta; Satyaki is cited for yellow forms arising from pitta and rakta, and variegated forms from sannipata. The commentary presents timira, kaca, and linganasha as progressive names for this same parimlayi condition according to coloration and degree of visual loss. Within its own model, involvement of the first two patalas is described as treatable, while the third-patala stage called kaca is considered manageable rather than fully curable.
Key terms
parimlāyi
A distinct classical form of visual disorder characterized here by yellow and luminous appearances.
raktatejasā
A disputed expression interpreted in relation to rakta; an alternative manuscript reading is bhaktatejasā.
khadyota
A firefly, used as an image for scattered points of light.
paṭala
A layer within the classical model used to describe the stage of visual disease.
kāca
The name assigned in the commentary to a later colored stage of timira.
Adhikarana ೧೫ (೨೬) · Śloka ೨೬
ವಕ್ಷ್ಯಾಮಿ ಷಡ್ವಿಧಂ ರಾಗೈರ್ಲಿಙ್ಗನಾಶಮತಃ ಪರಮ್ ||೨೬||
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वक्ष्यामि षड्विधं रागैर्लिङ्गनाशमतः परम् ||२६||
Meaning of the śloka
Next, the text will describe linganasha in six forms, distinguished by their colorations.
The commentary links this statement to timira in the third patala after it has acquired the name kaca, and to linganasha. Both are classified into six types according to the colorations to be described, beginning with aruna. It states that after discussing the six forms of timira called kaca, the text will likewise set out six forms of linganasha.
Key terms
ṣaḍvidha
Divided into six forms.
rāga
The coloration used here to distinguish forms of the disorder.
liṅganāśa
A classical category of advanced loss of the capacity to perceive forms.
kāca
The designation given to third-patala timira after characteristic coloration develops.
The coloration arising from vata is described as reddish-brown; from pitta, parimlayi or alternatively blue; from kapha, white; from rakta, red; and from the combined doshas, variegated.
The commentary explains that the five colorations beginning with aruna correspond to five forms of kaca. A sixth is parimlayi after it has reached the colored stage. Its yellow color is understood from the cited statement of Satyaki. In this way, the commentary counts six forms of kaca.
Key terms
aruṇa
Reddish or tawny coloration assigned here to the vata-associated form.
parimlāyi
The sixth form in the commentary's classification, understood as yellow when it reaches the colored stage.
śoṇitaja
The rakta-associated form, described as red.
vicitrarūpa
Variegated in appearance, assigned to combined dosha involvement.
Adhikarana ೧೭ (೨೮) · Śloka ೨೯
ರಕ್ತಜಂ ಮಣ್ಡಲಂ ದೃಷ್ಟೌ ಸ್ಥೂಲಕಾಚಾನಲಪ್ರಭಮ್ |
ಪರಿಮ್ಲಾಯಿನಿ ರೋಗೇ ಸ್ಯಾನ್ಮ್ಲಾಯ್ಯಾನೀಲಂ ಚ ಮಣ್ಡಲಮ್ ||೨೮||
ದೋಷಕ್ಷಯಾತ್ ಕದಾಚಿತ್ ಸ್ಯಾತ್ಸ್ವಯಂ ತತ್ರ ಚ ದರ್ಶನಮ್ |೨೯|
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रक्तजं मण्डलं दृष्टौ स्थूलकाचानलप्रभम् |
परिम्लायिनि रोगे स्यान्म्लाय्यानीलं च मण्डलम् ||२८||
दोषक्षयात् कदाचित् स्यात्स्वयं तत्र च दर्शनम् |२९|
Meaning of the śloka
In the rakta-associated condition, a circular appearance is seen in the drishti, resembling thick glass and having the glow of fire. In parimlayi, the circle is faded and slightly blue. At times, when the dosha diminishes, vision may return on its own.
The commentary supplies features of parimlayi after its earlier attribution to pitta. It interprets raktaja as arising from the clear or effective part of rakta, or from rakta-tejas, and describes the circle as mainly like thick glass but fire-colored. It records an alternative reading, 'an aruna circle in the drishti, with the reddish glow of thick glass,' while noting that the Panjika rejects this reading. Mlayi is explained as wasting or fading, and anila as slightly blue; combined with the fire-like yellow already stated, this gives a somewhat blue-yellow appearance. Another reading, mlayinila, is interpreted as yellow-blue, with yellow linked to pitta combined with rasa and blue to pitta combined with rakta. The repeated mention of a circle establishes that, in this third-patala stage, the coloration is circular rather than line-shaped or otherwise formed. One explanation says that sight may return unexpectedly when dosha diminishes following exhaustion of karma; another attributes it to depletion of the rasa that enables pitta's combination. The condition is classified as yapya within this classical prognosis.
Key terms
maṇḍala
A circular visual or visible appearance emphasized in this stage.
sthūlakāca
Thick glass, used as a comparison for the appearance of the circle.
ānīla
Slightly blue in the commentary's explanation.
doṣakṣaya
Diminution of the dosha, associated here with occasional spontaneous return of vision.
yāpya
A classical prognosis indicating a condition regarded as manageable but not fully curable.
In the vata-associated form, the circle is reddish, mobile, and rough. In the pitta-associated form, it is slightly blue, bronze-like, or yellow. With kapha it is thick, glossy, and pale like a conch, jasmine flower, or moon. A white spot resembles a drop of water trembling on a lotus leaf; it contracts greatly in sunlight and expands in shade, and when the eye is rubbed the circle spreads. The rakta-associated circle resembles coral or a red lotus petal. In linganasha involving all three doshas, the coloration of the drishti is variegated. In every form, the respective dosha features are also present.
Having classified kaca into six forms by coloration, the commentary now explains the six forms of linganasha through differences in the color and character of the circle. Parusha means rough to the touch, anila slightly blue, kansyabha a pale yellow like bronze, and bahala thick or bulky. Some readers place the statement about marked contraction in sunlight and expansion in shade immediately after the comparison to a white water-drop. The respective dosha signs in linganasha include the previously described distortions of form and colors associated with vata and the other timira types. Within the commentary's prognosis, all these forms except the purely kapha-associated linganasha are considered incurable. Parimlayi with some remaining vision is counted as the sixth form, completing the set of six.
Key terms
maṇḍala
The circle whose color and behavior distinguish the forms described here.
kāṃsyābha
Bronze-like, explained as a pale yellow appearance.
śaṅkhakundendupāṇḍura
Pale like a conch, jasmine blossom, and the moon.
liṅganāśa
The advanced classical visual-loss category classified here into six forms.
tridoṣaja
Attributed to the combined involvement of all three doshas.
Adhikarana ೧೯ (೩೪) · Śloka ೩೫
ಷಡ್ ಲಿಙ್ಗನಾಶಾಃ ಷಡಿಮೇ ಚ ರೋಗಾ ದೃಷ್ಟ್ಯಾಶ್ರಯಾಃ ಷಟ್ ಚ ಷಡೇವ ಚ ಸ್ಯುಃ |
ತಥಾ ನರಃ ಪಿತ್ತವಿದಗ್ಧದೃಷ್ಟಿಃ ಕಫೇನ ಚಾನ್ಯಸ್ತ್ವಥ ಧೂಮದರ್ಶೀ ||೩೪||
ಯೋ ಹ್ರಸ್ವಜಾಡ್ಯೋ(ತ್ಯೋ) ನಕುಲಾನ್ಧತಾ ಚ ಗಮ್ಭೀರಸಞ್ಜ್ಞಾ ಚ ತಥೈವ ದೃಷ್ಟಿಃ |೩೫|
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षड् लिङ्गनाशाः षडिमे च रोगा दृष्ट्याश्रयाः षट् च षडेव च स्युः |
तथा नरः पित्तविदग्धदृष्टिः कफेन चान्यस्त्वथ धूमदर्शी ||३४||
यो ह्रस्वजाड्यो(त्यो) नकुलान्धता च गम्भीरसञ्ज्ञा च तथैव दृष्टिः |३५|
Meaning of the śloka
There are six forms of linganasha and six further disorders situated in the drishti. These further conditions are pitta-vidagdha-drishti, another vidagdha-drishti associated with kapha, dhumadarshi, hrasvajadya or the variant hrasvajatya, nakulandhata, and the condition called gambhira-drishti.
After setting out six forms of linganasha distinguished by color, the commentary introduces exactly six additional disorders beginning with pitta-vidagdha-drishti, giving twelve disorders based in the drishti in this enumeration. The repeated number six is restrictive: timira, kaca, and linganasha should not each be counted separately in this particular total. The word tatha is read with the later phrase 'another through kapha,' indicating a second vidagdha-drishti associated with kapha. The source line contains the uncertain form hrasvajadyo with hrasvajatyo shown as a variant.
Key terms
dṛṣṭyāśraya
Situated in or based upon the drishti within the classical ocular model.
pittavidagdhadṛṣṭi
One of the six additional drishti disorders, associated with pitta.
dhūmadarśī
A condition characterized by smoky vision.
nakulāndhatā
A named visual disorder in the sixfold list; its features are described later.
gambhīradṛṣṭi
The condition called deep-set or profound drishti in this list.
Adhikarana ೨೦ (೩೫-೩೬) · Śloka ೩೭
ಪಿತ್ತೇನ ದುಷ್ಟೇನ ಗತೇನ ದೃಷ್ಟಿಂ ಪೀತಾ ಭವೇದ್ಯಸ್ಯ ನರಸ್ಯ ದೃಷ್ಟಿಃ ||೩೫||
ಪೀತಾನಿ ರೂಪಾಣಿ ಚ ಮನ್ಯತೇ ಯಃ ಸ ಮಾನವಃ ಪಿತ್ತವಿದಗ್ಧದೃಷ್ಟಿಃ |
ಪ್ರಾಪ್ತೇ ತೃತೀಯಂ ಪಟಲಂ ತು ದೋಷೇ ದಿವಾ ನ ಪಶ್ಯೇನ್ನಿಶಿ ವೀಕ್ಷತೇ ಚ ||೩೬||
(ರಾತ್ರೌ ಸ ಶೀತಾನುಗೃಹೀತದೃಷ್ಟಿಃ ಪಿತ್ತಾಲ್ಪಭಾವಾದಪಿ ತಾನಿ ಪಶ್ಯೇತ್) |೩೭|
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पित्तेन दुष्टेन गतेन दृष्टिं पीता भवेद्यस्य नरस्य दृष्टिः ||३५||
पीतानि रूपाणि च मन्यते यः स मानवः पित्तविदग्धदृष्टिः |
प्राप्ते तृतीयं पटलं तु दोषे दिवा न पश्येन्निशि वीक्षते च ||३६||
(रात्रौ स शीतानुगृहीतदृष्टिः पित्ताल्पभावादपि तानि पश्येत्) |३७|
Meaning of the śloka
When aggravated pitta reaches the drishti, the person's drishti becomes yellow and forms are perceived as yellow; this is called pitta-vidagdha-drishti. When the dosha reaches the third patala, the person does not see by day but sees at night. The parenthetical line explains this as the drishti being aided by nighttime coolness and by the lesser predominance of pitta.
The commentary gives the features of pitta-vidagdha-drishti. It explains dushta here as increased or aggravated. Night vision is accounted for within the text's model by the cooling influence of night benefiting the drishti and reducing pitta's effect. The commentary classifies this condition as treatable.
Key terms
pittavidagdhadṛṣṭi
A classical drishti disorder in which vision and perceived forms are described as yellow.
duṣṭa pitta
Pitta explained by the commentary as increased or aggravated.
tṛtīya paṭala
The third layer in the classical model, associated here with loss of daytime vision.
तथा नरः श्लेष्मविदग्धदृष्टिस्तान्येव शुक्लानि हि मन्यते तु ||३७||
त्रिषु स्थितोल्पः पटलेषु दोषो नक्तान्ध्यमापादयति प्रसह्य |
दिवा स सूर्यानुगृहीतचक्षुरिक्षेत रूपाणि कफाल्पभावात् ||३८||
Meaning of the śloka
A person whose vision is affected by śleṣman perceives those same objects as white. When a small amount of doṣa occupies the three paṭalas, it forcibly produces night blindness: by day, with sight aided by the sun and because kapha is then less influential, the person can see objects.
The commentary identifies the first statement as the sign of Kaphavidagdhadṛṣṭi: when vitiated kapha reaches and affects dṛṣṭi, the person’s sight becomes white, meaning that objects appear white. It explains ‘those same objects’ as the objects being viewed. It then classifies this condition as curable within the text’s classical prognosis.
Key terms
श्लेष्मविदग्धदृष्टि (śleṣma-vidagdha-dṛṣṭi)
A classical disorder of sight attributed here to dṛṣṭi affected by śleṣman or kapha.
शुक्लानि (śuklāni)
White; the color in which the affected person perceives objects.
पटल (paṭala)
One of the layers in the text’s classical model of the eye; three are said to be occupied here.
नक्तान्ध्य (naktāndhya)
Loss or severe impairment of sight at night in this passage.
सूर्यानुगृहीतचक्षुस् (sūryānugṛhīta-cakṣus)
Sight described as aided by sunlight during the day.
When a person’s sight has been afflicted by grief, fever, exertion, or distress of the head, all objects appear as though surrounded by smoke. This disorder is called Dhūmadarśin.
The commentary presents the signs of Dhūmadarśin and explains śirobhitāpa as pain or distress in the head. It classifies the disorder as arising from pitta and as curable within the text’s classical system.
Key terms
धूमदर्शिन् (dhūmadarśin)
The classical visual disorder in which objects appear smoke-covered.
शोक (śoka)
Grief, listed among the circumstances afflicting sight.
शिरोभिताप (śirobhitāpa)
Explained by the commentary as head pain or distress.
सधूमक (sadhūmaka)
Appearing as though accompanied or covered by smoke.
पित्तज (pittaja)
Classified by the commentary as arising from pitta.
Adhikarana ೨೩ (೪೦) · Śloka ೪೦
ಸ ಹ್ರಸ್ವಜಾಡ್ಯೋ ದಿವಸೇಷು ಕೃಚ್ಛ್ರಾದ್ಧ್ರಸ್ವಾನಿ ರೂಪಾಣಿ ಚ ಯೇನ ಪಶ್ಯೇತ್ |೪೦|
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स ह्रस्वजाड्यो दिवसेषु कृच्छ्राद्ध्रस्वानि रूपाणि च येन पश्येत् |४०|
Meaning of the śloka
In the disorder called Hrasvajāḍya, the person sees shortened or small-looking forms only with difficulty during the day.
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ಹ್ರಸ್ವಜಾಡ್ಯಲಕ್ಷಣಮಾಹ - ಸ ಇತ್ಯಾದಿ| ಸ ಪುರುಷಃ| ಯೇನ ವಿಕಾರೇಣ| ಅತ್ರ ದಿವಸೇಷು ಪಶ್ಯೇದಿತಿ ವಚನಾದ್ರಾತ್ರೌ ನ ಪಶ್ಯತೀತ್ಯವಗಮ್ಯತೇ| ಕೇಚಿತ್ತು ‘ರಾತ್ರೌ ಚ ಶೀತಾನುಗೃಹೀತದೃಷ್ಟಿಃ ಪಿತ್ತಾಲ್ಪಭಾವಾದಪಿ ತಾನಿ ಪಶ್ಯೇತ್’ ಇತಿ ಪಠನ್ತಿ; ತಚ್ಚಾಸಙ್ಗತಂ, ಅಸ್ಯ ನಕ್ತಾನ್ಧತಾಜನಕತ್ವಾತ್| ತಥಾ ಚ ವಿದೇಹಃ,- “ನಕ್ತಮನ್ಧಾಸ್ತು ಚತ್ವಾರೋ ಯೇ ಪುರಸ್ತಾತ್ ಪ್ರಕೀರ್ತಿತಾಃ| ತೇಷಾಮಸಾಧ್ಯೋ ನಕುಲೋ ಹ್ರಸ್ವಜಾಡ್ಯ(ತ್ಯ)ಸ್ತಥೈವ ಚ”- ಇತಿ| ಅತ್ರ ಚ ದೃಷ್ಟಿಮಧ್ಯಗತಃ ಪೀತೋ ರಾಗೋ ಜ್ಞೇಯಃ| ಅಸ್ಯ ಪಟಲಚತುಷ್ಟಯಾಶ್ರಿತಪಿತ್ತಪ್ರಭವತ್ವಾದಸಾಧ್ಯತ್ವಮ್|೪೦|-
Meaning of the commentary
The commentary explains that ‘he’ means the affected person and ‘by which’ means by this disorder. Because the verse says that he sees during the day, it infers that he does not see at night. Some transmit an additional reading saying that at night, when sight is aided by coolness and pitta is diminished, he may also see those objects; the commentator rejects this as inconsistent because the disorder produces night blindness. Videha is quoted as saying that among four previously described night-blind conditions, Nakula and Hrasvajāḍya (with a textual variant Hrasvajātya) are incurable. A yellow coloration is said to occupy the center of dṛṣṭi. The commentary regards the disorder as incurable because it arises from pitta lodged in all four paṭalas.
Key terms
ह्रस्वजाड्य (hrasvajāḍya)
The named visual disorder characterized here by difficult perception of forms as shortened or small.
ह्रस्वानि रूपाणि (hrasvāni rūpāṇi)
Forms perceived as short or small; the exact perceptual sense requires review.
नक्तान्धता (naktāndhatā)
Night blindness inferred by the commentary from the daytime qualification.
पीतो रागः (pīto rāgaḥ)
Yellow coloration said to be present in the center of dṛṣṭi.
पटलचतुष्टय (paṭala-catuṣṭaya)
All four paṭalas in the classical ocular model, where pitta is said to be lodged.
Adhikarana ೨೪ (೪೦) · Śloka ೪೧
ವಿದ್ಯೋತತೇ ಯೇನ ನರಸ್ಯ ದೃಷ್ಟಿರ್ದೋಷಾಭಿಪನ್ನಾ ನಕುಲಸ್ಯ ಯದ್ವತ್ ||೪೦||
ಚಿತ್ರಾಣಿ ರೂಪಾಣಿ ದಿವಾ ಸ ಪಶ್ಯೇತ್ ಸ ವೈ ವಿಕಾರೋ ನಕುಲಾನ್ಧ್ಯಸಞ್ಜ್ಞಃ |೪೧|
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विद्योतते येन नरस्य दृष्टिर्दोषाभिपन्ना नकुलस्य यद्वत् ||४०||
चित्राणि रूपाणि दिवा स पश्येत् स वै विकारो नकुलान्ध्यसञ्ज्ञः |४१|
Meaning of the śloka
In this condition, a person’s doṣa-affected dṛṣṭi gleams like that of a mongoose. By day the person sees objects in varied colors. This disorder is called Nakulāndhya.
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ನಕುಲಾನ್ಧ್ಯಲಕ್ಷಣಮಾಹ- ವಿದ್ಯೋತತ ಇತ್ಯಾದಿ| ದೋಷಾಭಿಪನ್ನಾ ದೋಷೈರ್ವ್ಯಾಪ್ತಾ| ಚಿತ್ರಾಣಿ ಸರ್ವದೋಷವರ್ಣಾನಿ| ದಿವಾ ಸ ಪಶ್ಯೇದಿತಿ ವಚನಾದ್ರಾತ್ರೌ ನ ಪಶ್ಯತೀತ್ಯವಗಮ್ಯತೇ| ಸರ್ವಜೋಽಸಾಧ್ಯಶ್ಚ||೪೦||-
Meaning of the commentary
The commentary explains doṣābhipannā as pervaded by the doṣas and citrāṇi as colors belonging to all the doṣas. Since the verse specifies that the person sees by day, it infers inability to see at night. It classifies the condition as arising from all the doṣas and as incurable within the text’s classical prognosis.
Key terms
नकुलान्ध्य (nakulāndhya)
The classical visual disorder likened to the gleaming eye or sight of a mongoose.
दोषाभिपन्ना (doṣābhipannā)
Explained as pervaded or affected by the doṣas.
विद्योतते (vidyotate)
Gleams or shines.
चित्राणि रूपाणि (citrāṇi rūpāṇi)
Objects seen in varied colors, explained as colors associated with all the doṣas.
When dṛṣṭi becomes deformed through the influence of vāta, contracts and moves inward, and is deeply afflicted by intense pain, specialists call that eye disorder Gambhīrikā.
The commentary defines virūpā as altered or deformed in form, śvasanopasṛṣṭā as afflicted by vāta, and rujāvagāḍhā as marked by severe pain. It classifies this condition too as incurable within the text’s classical prognosis.
Key terms
गम्भीरिका (gambhīrikā)
The classical eye disorder described by inward contraction or displacement and severe pain.
दृष्टि (dṛṣṭi)
The ocular or visual faculty described as altered and moving inward.
श्वसनोपसृष्टा (śvasanopasṛṣṭā)
Explained by the commentary as afflicted by vāta.
सङ्कुच्यते (saṅkucyate)
Contracts or becomes constricted.
रुजावगाढा (rujāvagāḍhā)
Deeply affected by pain; explained as severe pain.
Two further external causes are described here: one with an identifiable cause and one without an identifiable cause. The cause-linked form should be recognized from distress of the head together with signs of abhiṣyanda.
The commentary says these two are called external because they arise from outside. Although mentioned briefly in an earlier sūtra, they are described more fully here as the two varieties nimitta and animitta. For the form with a cause, it interprets śirobhitāpa as arising through contact with wind touched by the scent of a poisonous flower, and abhiṣyanda-nidarśana as the signs of abhiṣyanda. This form is classified as incurable in the classical prognosis.
Key terms
बाह्य (bāhya)
External; explained as arising from outside.
निमित्त (nimitta)
A form associated with an identifiable cause.
अनिमित्त (animitta)
A form described as lacking an identifiable cause.
शिरोभिताप (śirobhitāpa)
Distress of the head, given a particular external-cause explanation in the commentary.
अभिष्यन्दनिदर्शन (abhiṣyanda-nidarśana)
Signs characteristic of abhiṣyanda.
Adhikarana ೨೭ (೪೩-೪೪) · Śloka ೪೪
ಸುರರ್ಷಿಗನ್ಧರ್ವಮಹೋರಗಾಣಾಂ ಸನ್ದರ್ಶನೇನಾಪಿ ಚ ಭಾಸ್ವರಾಣಾಮ್ ||೪೩||
ಹನ್ಯೇತ ದೃಷ್ಟಿರ್ಮನುಜಸ್ಯ ಯಸ್ಯ ಸ ಲಿಙ್ಗನಾಶಸ್ತ್ವನಿಮಿತ್ತಸಞ್ಜ್ಞಃ |
ತತ್ರಾಕ್ಷಿ ವಿಸ್ಪಷ್ಟಮಿವಾವಭಾತಿ ವೈದೂರ್ಯವರ್ಣಾ ವಿಮಲಾ ಚ ದೃಷ್ಟಿಃ ||೪೪||
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सुरर्षिगन्धर्वमहोरगाणां सन्दर्शनेनापि च भास्वराणाम् ||४३||
हन्येत दृष्टिर्मनुजस्य यस्य स लिङ्गनाशस्त्वनिमित्तसञ्ज्ञः |
तत्राक्षि विस्पष्टमिवावभाति वैदूर्यवर्णा विमला च दृष्टिः ||४४||
Meaning of the śloka
If a person’s sight is destroyed after seeing radiant devas, ṛṣis, gandharvas, or great serpents, that loss of visual perception is called Animitta. In this condition the eye appears especially clear, while dṛṣṭi is vaidūrya-colored and free from visible blemish.
The commentary explains Animitta as a loss attributed to seeing extraordinary divine beings whose specific causal event is not ordinarily observable. Here dṛṣṭi means seeing, and liṅganāśa means loss of visual perception. The condition is classified as incurable. For its appearance, vispaṣṭam iva means as though especially clear, vaidūryavarṇā is interpreted as the natural color, and vimalā means free from blemishes such as timira and kāca. Although the cause-linked and causeless forms affect the whole eye, they are discussed among disorders of dṛṣṭi because they destroy sight; therefore, the commentary says, they do not increase the established disease count.
Key terms
अनिमित्त (animitta)
The named form of visual loss described as lacking an ordinarily observable cause.
लिङ्गनाश (liṅganāśa)
Explained here as loss of seeing or visual perception.
विस्पष्टमिव (vispaṣṭam iva)
Appearing as though especially clear.
वैदूर्यवर्णा (vaidūryavarṇā)
Vaidūrya-colored; interpreted by the commentary here as having the natural color.
विमला (vimalā)
Free from the visible blemishes named as timira, kāca, and related changes.
Continuing the discussion of externally caused conditions, the commentary introduces another disorder arising from injury. It explains sīdati as becoming depressed or sinking. Because its cause is external, it includes the condition under sannipāta in the classical classification.
Key terms
अभीघात (abhighāta)
Trauma or injury identified as the cause.
दृष्टि (dṛṣṭi)
The ocular or visual structure or faculty described as injured.
विदीर्यते (vidīryate)
Splits, tears, or ruptures.
सीदति (sīdati)
Explained as sinking or becoming depressed.
सन्निपात (sannipāta)
The classical category under which the commentary includes this externally caused injury.
Thus I have separately enumerated here seventy-six disorders affecting the eye. I shall next explain each of them fully and then set out their treatment in due order.
The commentary says saṅkhyātāḥ may mean properly described or properly counted, and that ‘here’ refers to Śālākya. Repeating the number seventy-six establishes a fixed total: exactly seventy-six are intended. On this basis, the commentary rejects the different enumeration attributed to Karāla and others.
Key terms
नयनगत विकार (nayanagata vikāra)
Disorders affecting the eye.
षट् च सप्ततिः (ṣaṭ ca saptatiḥ)
Seventy-six, stated as the fixed total of eye disorders.
सङ्ख्याताः (saṅkhyātāḥ)
Interpreted as properly described or properly counted.
शालाक्य (śālākya)
The specialized field to which ‘here’ refers in the commentary.
The commentary colophon states that the seventh chapter of the Śālākya-tantra within the Uttaratantra is complete in Dalhaṇa’s commentary on the Suśruta Saṃhitā entitled Nibandhasaṅgraha. The source preserves a spelling variation in Dalhaṇa’s name.
Key terms
दृष्टिगतरोगविज्ञानीय (dṛṣṭigata-roga-vijñānīya)
The chapter title, concerning knowledge of disorders affecting dṛṣṭi.
उत्तर तन्त्र (uttaratantra)
The division of the Suśruta Saṃhitā containing this chapter.
शालाक्यतन्त्र (śālākya-tantra)
The specialized subject division named in the colophon.