Treatments have been described in the preceding chapters, and procedures beginning with tarpaṇa recur throughout them. To gather these teachings concisely in one place and explain in detail how tarpaṇa, puṭapāka, and the other procedures are performed, the text now presents Kriyā-kalpa. Here kriyā-kalpa means the planning and performance of procedures such as tarpaṇa and puṭapāka.
Key terms
kriyAkalpa (kriyā-kalpa)
The planning and performance of the therapeutic procedures discussed in this chapter.
tarpaNa (tarpaṇa)
An ocular nourishing procedure named in the commentary.
puTapAka (puṭapāka)
An ocular procedure whose preparation and use are explained in this chapter.
The sage and lord of Kāśī, who knew the essential meaning of all the śāstras, whose insight arose through tapas, and whose understanding was noble, then instructed his disciple, the descendant of Viśvāmitra.
Before specifying tarpaṇa and the other procedures through their preparatory measures, principal procedure, deficient application, excessive application, and aftercare, the verse introduces the teacher. Its overall sense is that the sage, lord of Kāśī and endowed with the stated qualities, instructed his disciple Vaiśvāmitra. Tapodṛṣṭi means one in whom special knowledge or vision has arisen through tapas, and udāradhī means one whose intelligence is great. Vaiśvāmitra is explained as Suśruta, a descendant of Viśvāmitra; śaśāsa means ‘instructed.’ The word atha is auspicious, and the sage and lord of Kāśī is the royal sage Dhanvantari.
Key terms
tapodRuShTi (tapodṛṣṭi)
One whose special insight or knowledge has arisen through tapas.
udAradhIH (udāradhīḥ)
One possessed of great or noble understanding.
vaishvAmitra (vaiśvāmitra)
A descendant of Viśvāmitra, identified here by the commentary as Suśruta.
The verse identifies the procedures whose methods are to be explained. Tarpaṇa, puṭapāka, and the others were stated briefly in contexts such as Vātābhiṣyanda; their fuller account is now to be learned. Śirobasti is understood under tarpaṇa because it nourishes all the sense faculties. Puṭapāka, seka, and āścyotana, when prepared with unctuous substances, are likewise included under tarpaṇa because they have a nourishing character. Their separate mention is intended to include their non-unctuous forms as well.
Key terms
tarpaNa (tarpaṇa)
A nourishing ocular procedure and, in the commentary, a broader category for nourishing applications.
puTapAka (puṭapāka)
A separately named ocular preparation and application.
seka
Pouring or streaming a preparation over the eye region.
Ashcyotana (āścyotana)
An ocular instillation procedure.
a~jjana (añjana)
An ocular application, commonly applied along the eyelid margin in this textual tradition.
For a person whose body and head have been properly cleansed and whose previous meal is digested, tarpaṇa for the eyes should be performed on an auspicious day, either in the forenoon or afternoon. In a room free from wind, sunlight, and dust, while the person lies face upward, two circular retaining walls are made around the eye sockets from moistened māṣa flour. They should be even, firm, unbroken, and neither constricting nor narrow. The enclosure is filled up to the eyelash tips with the clear upper portion of ghee melted in comfortably warm water. It is retained for five hundred units measured by spoken syllables in a healthy person, six hundred in a kapha condition, eight hundred in a pitta condition, and ten hundred in a vāta condition; this is the highest measure. Some determine the duration according to the affected site: respectively three hundred for the junctions, one hundred for the eyelids, five hundred for the white part, seven hundred for the dark part, ten hundred when the whole eye is involved, and ten hundred or eight hundred for dṛṣṭi. Afterwards the unctuous liquid is drained from the outer corner, and the eye is cleansed with warmed barley paste. Then kapha stirred by the potency of the unctuous substance is cleared by the appropriate dhūmapāna.
The commentary explains the historical method of tarpaṇa in detail. Proper cleansing of body and head is interpreted as cleansing by sirāmokṣaṇa, virecana, nirūha, and śirovirecana. The retaining walls are circular ridges of flour mixed with water and placed around both eye sockets. They must be level, firm, without holes, and not constricting. Ghṛtamaṇḍa is the clear upper portion of ghee, and sukhodaka is warm water. Filling to the eyelash tips specifies the vertical quantity, while surrounding the eye specifies the lateral extent. The stated retention values are maxima and may be reduced according to doṣa strength. The author then reports another view in which duration varies by the diseased location: the ocular junction, eyelid, white part, dark part, the whole eye, or dṛṣṭi. The substance is drained through an opening made at the outer corner, the eye is cleaned, and the kapha said to have been mobilized by sneha is addressed with a doṣa-appropriate evacuative smoke procedure.
Key terms
tarpaNa (tarpaṇa)
A historical ocular procedure in which an unctuous liquid is retained around the eyes.
ghRutamaNDa (ghṛtamaṇḍa)
The clear upper portion of ghee specified for the procedure.
vAkshata (vāk-śata)
A duration measure counted by hundreds of spoken syllable units.
dRuShTi (dṛṣṭi)
The visual or sight-related part/site in the passage's ocular classification.
dhUmapAna (dhūmapāna)
A historical therapeutic smoke procedure prescribed here after tarpaṇa.
The verse states how many days tarpaṇa may be used. Gayī assigns one day for vāta, three days for pitta, and five days for kapha. Jejjaṭācārya instead assigns one day when the doṣa is slight, three days when it is moderate, and five days when it is pronounced. The word parama indicates the maximum, so tarpaṇa should not continue beyond this. According to Videha, it may be scheduled continuously or with intervals of one, two, or three days. The cited view prescribes it every day in a vāta-origin condition, every other day in rakta-pitta, at a two-day interval in a sannipāta-origin condition, and at a three-day interval in kapha.
Key terms
param
The maximum permitted duration in the commentator's explanation.
doSha (doṣa)
The governing pathological factor whose type or degree is used to vary the course.
sannipAta (sannipāta)
A condition involving the combined doṣas in the cited scheduling view.
The following should be recognized as signs that the eye has been adequately nourished by tarpaṇa: comfortable sleep and awakening, clarity, accurate perception of colour, a feeling of ease, disappearance of the disorder, and lightness or facility in ocular activity.
Vaiśadya is explained as absence of impurity. Varṇapāṭava is either accurate perception of colours such as white or, according to others, clarity of the eye's own white and dark colours. Nirvṛti is an immediate feeling of comfort. Kriyālāghava is interpreted either as quickness in actions such as blinking and opening the eyes or, by others, as lightness of the eyes themselves. The commentary thus preserves both interpretations.
Key terms
tRuptili~gga (tṛpti-liṅga)
A sign of adequate or satisfactory nourishment from tarpaṇa.
vaishadya (vaiśadya)
Clarity, explained here as absence of impurity.
varNapATava (varṇapāṭava)
Accuracy of colour perception, or alternatively clarity of the eye's own colours.
kriyAlAghava (kriyālāghava)
Facility or quickness of ocular actions, alternatively lightness of the eyes.
An eye that has been excessively treated with tarpaṇa should be recognized as heavy, unclear, overly unctuous, tearful, itchy, coated, and strongly affected by aggravated doṣas.
The verse gives the signs of excessive tarpaṇa. Āvila means disturbed or unclear, and doṣa-samutkliṣṭa means pervaded by aggravated doṣas.
Key terms
atyarthatarpita (atyartha-tarpita)
Excessively treated or nourished by tarpaṇa.
Avila (āvila)
Disturbed, turbid, or unclear in this context.
doShasamutkliShTa (doṣa-samutkliṣṭa)
Strongly affected or pervaded by aggravated doṣas.
Adhikarana 8 (15) · Śloka 15
rūkṣamāvilamasrāḍhyamasahaṁ rūpadarśanē |
vyādhivr̥ddhiśca tajjñēyaṁ hīnatarpitamakṣi ca ||15||
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रूक्षमाविलमस्राढ्यमसहं रूपदर्शने |
व्याधिवृद्धिश्च तज्ज्ञेयं हीनतर्पितमक्षि च ||१५||
Meaning of the śloka
An eye insufficiently treated with tarpaṇa should be recognized as dry, unclear, abnormally tearful, unable to tolerate seeing forms, and showing an increase in the disorder.
In treating either of these states, the practitioner who knows the proper combinations should act according to the predominance of the doṣa, using dry or unctuous forms of dhūma, nasya, añjana, and seka.
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idānīmatitr̥ptātr̥ptayōścikitsāmuddiśannāha- anayōrityādi| ētairdhūmanasyāñjanasēkai rūkṣaiḥ pittaślēṣmabhūyiṣṭhē, vātabhūyiṣṭhē tu snigdhairiti| yōgavit śāstravidvaidyaḥ||16||
Meaning of the commentary
The verse indicates treatment for both excessive and insufficient tarpaṇa. According to the commentary, dry forms of dhūma, nasya, añjana, and seka are used when pitta and śleṣman predominate, while unctuous forms are used when vāta predominates. Yogavit means a physician knowledgeable in the śāstra.
Key terms
doShabAhulya (doṣa-bāhulya)
Predominance of a particular doṣa used to guide the stated response.
dhUma (dhūma)
A historical therapeutic smoke application.
nasya
A nasal therapeutic procedure.
yogavit
A practitioner knowledgeable about the proper therapeutic combinations.
An eye that seems to see darkness, is extremely dry and without tears, has a rough appearance, very hard eyelids, fallen eyelashes, cloudiness, impaired visual function, or is greatly afflicted by disease is said to gain strength from tarpaṇa.
The verse specifies the stated indications for tarpaṇa. Tāmyati means seeing as though there were darkness; ativiśuṣka means without tears; rūkṣa means lacking an unctuous appearance; dāruṇa refers to hard eyelids; and jihma means impaired or sluggish in seeing forms and in ocular activity. Ūrjā means strength.
Key terms
tAmyati (tāmyati)
To see as though darkness were present.
ativishuShka (ativiśuṣka)
Extremely dry, explained here as lacking tears.
dAruNa (dāruṇa)
Having hard eyelids in the commentary's explanation.
jihma
Impaired or sluggish in visual and ocular activity.
UrjA (ūrjā)
Strength.
Adhikarana 11 (18) · Śloka 19
durdinātyuṣṇaśītēṣu cintāyāsabhramēṣu ca ||18||
aśāntōpadravē cākṣṇi tarpaṇaṁ na praśasyatē |19|
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दुर्दिनात्युष्णशीतेषु चिन्तायासभ्रमेषु च ||१८||
अशान्तोपद्रवे चाक्ष्णि तर्पणं न प्रशस्यते |१९|
Meaning of the śloka
Tarpaṇa is not recommended during overcast or unsuitable weather, extreme heat or cold, states of worry, exhaustion, or dizziness, or when complications in the eye have not subsided.
The verse states circumstances in which tarpaṇa is unsuitable. An eye with aśānta-upadrava is one in which complications, such as pronounced pain, have not become mild or settled.
Key terms
ashAntopadrava (aśāntopadrava)
A state in which complications, including pronounced pain, remain active or have not subsided.
bhrama
Dizziness or a disturbed state listed as a contraindicating circumstance.
tarpaNa (tarpaṇa)
The historical ocular nourishing procedure being restricted here.
Adhikarana 12 (19) · Śloka 20
puṭapākastathaitēṣu, nasyaṁ yēṣu ca garhitam ||19||
tarpaṇārhā na yē prōktāḥ snēhapānākṣamāśca yē |20|
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पुटपाकस्तथैतेषु, नस्यं येषु च गर्हितम् ||१९||
तर्पणार्हा न ये प्रोक्ताः स्नेहपानाक्षमाश्च ये |२०|
Meaning of the śloka
Puṭapāka is appropriate in the same situations, but it is unsuitable for those in whom nasya is contraindicated, those said to be ineligible for tarpaṇa, and those unable to tolerate drinking sneha.
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idānīṁ puṭapākasya viṣayāviṣayamāha- puṭapāka ityādi| puṭapākastathaitēṣviti ētēṣu pūrvōktēṣu tarpaṇārhēṣu puṭapākastathā'rhatītyarthaḥ| ayaṁ puṭapākasya viṣayaḥ, aviṣayastu nasyaṁ yēṣu ca garhitamityādikaḥ| nasyaṁ yēṣu ca garhitamiti yēṣu nasyaṁ garhitaṁ tēṣu puṭapākō'pi garhitaḥ| tarpaṇārhā na yē prōktā iti yē cintābhramagr̥hītādayastarpaṇaṁ nārhanti tē puṭapākamapi nārhanti| snēhapānākṣamāśca yē durbalārōcakiprabhr̥tayaḥ snēhapānaṁ na kṣamantē tē puṭapākamapi na kṣamantē ityarthaḥ||19||-
Meaning of the commentary
The passage defines both the scope and exclusions of puṭapāka. It is suitable in the previously stated situations appropriate for tarpaṇa. It is unsuitable when nasya is contraindicated, when tarpaṇa is unsuitable—as in persons affected by worry or dizziness—and in weak persons, those with loss of appetite, and others who cannot tolerate drinking sneha.
Key terms
puTapAka (puṭapāka)
A historical ocular preparation and procedure sharing the stated eligibility criteria with tarpaṇa.
nasya
A nasal procedure whose contraindications are extended here to puṭapāka.
snehapAna (snehapāna)
Drinking an unctuous substance; inability to tolerate it is an exclusion here.
tarpaNArha (tarpaṇārha)
Eligible for tarpaṇa.
Adhikarana 13 (20-21) · Śloka 21
tataḥ praśāntadōṣēṣu puṭapākakṣamēṣu ca ||20||
puṭapākaḥ prayōktavyō nētrēṣu bhiṣajā bhavēt |
snēhanō lēkhanīyaśca rōpaṇīyaśca sa tridhā ||21||
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ततः प्रशान्तदोषेषु पुटपाकक्षमेषु च ||२०||
पुटपाकः प्रयोक्तव्यो नेत्रेषु भिषजा भवेत् |
स्नेहनो लेखनीयश्च रोपणीयश्च स त्रिधा ||२१||
Meaning of the śloka
After the doṣas have become quiet and the eyes are fit for puṭapāka, a physician may apply puṭapāka to them. It is of three kinds: snehana, lekhanīya, and ropaṇīya.
The verse identifies the stage at which puṭapāka is used. The physician is to employ it when the doṣas have entered an initially pacified state and the person is fit for tarpaṇa, nasya, and snehapāna. Those who are ineligible for these procedures cannot tolerate puṭapāka either. The verse then introduces its three varieties: nourishing or unctuous, scraping or reducing, and healing/restorative.
Key terms
prashAntadoSha (praśānta-doṣa)
A state in which the doṣas have become initially quiet or pacified.
snehana
The unctuous or nourishing variety of puṭapāka.
lekhanIya (lekhanīya)
The scraping or reducing variety of puṭapāka.
ropaNIya (ropaṇīya)
The healing or restorative variety of puṭapāka.
Adhikarana 14 (22) · Śloka 22
hitaḥ snigdhō'tirūkṣasya snigdhasyāpi ca lēkhanaḥ |
dr̥ṣṭērbalārthamaparaḥ pittāsr̥gvraṇavātanut ||22||
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हितः स्निग्धोऽतिरूक्षस्य स्निग्धस्यापि च लेखनः |
दृष्टेर्बलार्थमपरः पित्तासृग्व्रणवातनुत् ||२२||
Meaning of the śloka
The unctuous kind is suitable for an excessively dry eye, while the lekhanīya kind is suitable for an overly unctuous eye. The other, ropaṇīya, is intended to strengthen sight and is said to alleviate pitta, blood-related involvement, wounds, and vāta.
The verse states the respective applications of the three kinds of puṭapāka. ‘The other’ refers to ropaṇīya puṭapāka. The commentary also preserves variant readings. Some read ‘all three are beneficial in dryness’ instead of ‘the unctuous kind is beneficial for excessive dryness.’ For the final expression, some read ‘destroying conditions of pitta, blood, and wounds’ rather than the reading that also mentions vāta. These alternatives are not resolved by the commentary.
Key terms
snigdha
Unctuous; here the nourishing type used for an excessively dry state.
lekhana
Scraping or reducing; here applied to an overly unctuous state.
ropaNIya (ropaṇīya)
Healing or restorative; identified as the third type intended to support sight.
asRuk (asṛk)
Blood, named among the factors addressed by the restorative type.
The lubricating (snehana) puṭapāka is prepared with unctuous meat, fat (vasā), marrow, medas, and sweet-tasting medicinal substances. It is to be retained for two hundred vāk units.
This explains the lubricating puṭapāka. ‘Unctuous meat’ means meat in which unctuousness predominates, that is, meat of animals from marshy or aquatic regions (ānūpa). Some read the phrase as ‘ghee and meat.’ The sweet medicinal substances are those such as the Kākolī group, and kṛta means duly prepared or processed.
Key terms
स्नेहन पुटपाक (snehana puṭapāka)
the lubricating variety of the historical ocular preparation puṭapāka
The scraping (lekhana) puṭapāka is prepared from the liver and meat of jāṅgala animals together with scraping substances, black-iron powder, copper, conch shell, coral, rock salt, sea foam, kāsīsa, srotoja, and the watery portion of curd. Its maximum retention is stated to be one hundred vāk units.
This describes the scraping puṭapāka. Jāṅgala animals include animals such as the blackbuck. Yakṛt refers to the dark portions of the liver, and the meat used is likewise from adjacent dark portions. Vidruma means coral, and sindhuja means rock salt (saindhava).
Key terms
लेखन पुटपाक (lekhana puṭapāka)
the scraping or reducing variety of puṭapāka
जाङ्गल (jāṅgala)
animals of dry-land habitat, exemplified here by blackbuck
The healing (ropaṇa) puṭapāka is prepared by processing breast milk, meat of jāṅgala animals, honey, ghee, and bitter medicinal substances. It is to be retained for three times as long as the scraping preparation.
This explains the healing puṭapāka. Stanya means human breast milk, and ‘jāṅgala’ is to be completed with the word ‘meat.’ Some read medhyājya instead of madhvājya and explain medhyājya as ghee obtained from the cow.
Key terms
रोपण पुटपाक (ropaṇa puṭapāka)
the healing or restorative variety of puṭapāka
स्तन्य (stanya)
human breast milk according to the commentary
जाङ्गल (jāṅgala)
meat of dry-land animals in this context
मेध्याज्य (medhyājya)
a variant reading explained as cow-derived ghee
Adhikarana 18 (27) · Śloka 27
vitarēttarpaṇōktaṁ tu dhūmaṁ hitvā tu rōpaṇam |
snēhasvēdau dvayōḥ kāryau, kāryō naiva ca rōpaṇē ||27||
For the two varieties other than ropaṇa, the regimen described for tarpaṇa should be applied, except that ropaṇa is excluded from the use of smoke. Unction and fomentation are to be performed for the other two, but not for ropaṇa.
The commentary identifies the preliminary measures for the snehana and lekhana varieties. Leaving aside ropaṇa puṭapāka, the smoke procedure described under tarpaṇa is to be performed for those two; similarly, unction and fomentation apply only to those two.
Key terms
तर्पण (tarpaṇa)
the ocular procedure whose associated regimen is referenced here
One interpretation assigns one day of puṭapāka to a kapha-related eye disorder, two days to a pitta-related disorder, and three days to a vāta-related disorder. Other authorities instead assign one day to the lekhana variety, two days to snehana, and three days to ropaṇa.
The period of restriction is considered to be twice the duration of the therapeutic course.
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tarpaṇapuṭapākayōrēkatra parihāryakālamuddiśannāha- yantraṇā tu kriyākālāddviguṇamityādi| kriyākālāt snēhapānādērārabhya yaḥ kālastasmād dviguṇaḥ kālaḥ; na punastarpaṇakālāt, tasyālpatvāt||28||
Meaning of the commentary
In specifying the period during which restrictions are to be observed after tarpaṇa and puṭapāka, the commentary explains that the time is twice the therapeutic period counted from measures such as internal oleation. It is not calculated from the brief duration of tarpaṇa itself.
Key terms
यन्त्रणा (yantraṇā)
the period of prescribed restriction or regulated conduct
क्रियाकाल (kriyākāla)
duration of the therapeutic course
स्नेहपान (snehapāna)
internal administration of an unctuous substance, used as the commentary's example
Adhikarana 21 (29) · Śloka 29
tējāṁsyanilamākāśamādarśaṁ bhāsvarāṇi ca |
nēkṣēta tarpitē nētrē puṭapākakr̥tē tathā ||29||
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तेजांस्यनिलमाकाशमादर्शं भास्वराणि च |
नेक्षेत तर्पिते नेत्रे पुटपाककृते तथा ||२९||
Meaning of the śloka
After the eye has undergone tarpaṇa or puṭapāka, one should not look at flames or other bright sources, face the wind, look into a mirror, or view shining objects.
The passage lists what should be avoided: tejas includes a lamp flame and similar sources; anila means wind blowing directly toward the face; and shining objects include the sun and the like.
A disorder arising from improper administration of either procedure should be treated, according to its particular presentation, with añjana, āścyotana, or fomentation.
The signs of a properly administered puṭapāka are a clear and pleasing appearance, distinct vision, tolerance of wind and sunlight, a feeling of lightness, comfortable sleep and awakening, and ease in the eye.
With insufficient administration there may be inflammatory maturation (pāka), tearing, a painful sensation called harṣa, and renewed aggravation of the doṣas.
The commentary presents these as signs of insufficient administration of puṭapāka. It explains harṣa as a particular kind of pain accompanied by an inward sensation of coldness.
Key terms
हीनयोग (hīnayoga)
insufficient administration
पाक (pāka)
inflammatory maturation or suppurative change in this context
अश्रु (aśru)
tearing
हर्ष (harṣa)
a special painful sensation described as inwardly cold
The preparation of puṭapāka is now described. Two finely ground balls of meat, each the size of a bilva fruit, are combined with a bilva-sized quantity of the medicinal substances and a kuḍava of liquids. The mixture is blended together, thoroughly wrapped in leaves of kāśmarī, water lily, castor, lotus, or plantain, coated with clay, and cooked in embers of khadira, kataka, aśmantaka, castor, pāṭalā, vṛṣa, badara, milky-sapped trees, or cow-dung fuel, as appropriate. After it has been heated, it is removed and pressed, and the extracted liquid is administered according to the method described for tarpaṇa. It is poured at the inner corner of the eye while the person lies face upward. For conditions attributed to rakta and pitta the two procedures are used cool; for those attributed to vāta and kapha they are used lukewarm.
Each of the two finely ground meat balls is to be bilva-sized, explained as one pala each. The bilva-sized quantity of medicinal substances means one pala of, respectively, sweet medicines for snehana, scraping substances for lekhana, and bitter substances for ropaṇa. A kuḍava of liquid is explained as eight palas, though some authorities say four palas on the basis of the rule that measures above kuḍava double. For grinding and mixing, the liquids are meat broth, decoction of sweet medicines, and milk for snehana; honey, the watery portion of curd, and Triphalā water for lekhana; and a bitter decoction for ropaṇa. Avakūlayet means ‘cook.’ Milky-sapped trees include banyan and others. ‘As appropriate’ qualifies the cooking; the cited sign of completion is a reddish colour on the outside of the packet. The final statement specifies another doṣa-related distinction in the use of tarpaṇa and puṭapāka: cool for rakta and pitta, and lukewarm for vāta and kapha.
Key terms
पुटपाकप्रसाधन (puṭapāk prasādhana)
preparation of puṭapāka
बिल्वमात्र (bilvamātra)
a bilva-fruit-sized quantity, explained here as one pala
कुडव (kuḍava)
a classical liquid measure, interpreted here as eight palas or, by some, four
When tarpaṇa or puṭapāka is continuously too hot or too sharp, it is said to cause burning and inflammatory injury. When insufficiently immersed and cold, it causes obstruction of tears, pain, and irritation. An excessive quantity produces an astringent sensation, constriction, and twitching, while an inadequate quantity strongly provokes the doṣas.
The commentary states that this passage describes complications of tarpaṇa and puṭapāka when their qualities or quantities are unsuitable. Apluta is explained as only slightly immersed or insufficiently bathed.
Key terms
अत्युष्ण (atyuṣṇa)
excessively hot
तीक्ष्ण (tīkṣṇa)
excessively sharp or intense
अप्लुत (apluta)
insufficiently immersed or bathed, according to the commentary
When these two procedures are performed properly, they remove burning, swelling, pain, friction-like irritation, and discharge; they also relieve itching, coating, dūṣīkā, and red streaks. Therefore, by avoiding the faults in their performance, one should administer them so that they bring comfort.
The commentary explains that dūṣīkā means ocular impurity or discharge. The faults to be avoided include making the application excessively hot, excessively sharp, and similar errors.
Key terms
dUShIkA (dūṣīkā)
Ocular impurity or discharge, glossed as netramala.
doShAn (doṣān)
Faults in administering the procedures, such as excessive heat or sharpness.
The text now states the management of complications. Vyāpad includes burning, suppuration, and related adverse effects; yathādoṣam means without disregarding the particular doṣa involved.
Key terms
vyApad (vyāpad)
A complication or adverse outcome, including burning or suppuration in this context.
nasya
A historical nasal administration procedure.
dhUma (dhūma)
A historical medicated-smoke procedure.
a~jjana (añjana)
A medicinal eye application described in the text.
Adhikarana 30 (43) · Śloka 43
ādyantayōścāpyanayōḥ svēda uṣṇāmbucailikaḥ |
tathā hitō'vasānē ca dhūmaḥ ślēṣmasamucchritau ||43||
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आद्यन्तयोश्चाप्यनयोः स्वेद उष्णाम्बुचैलिकः |
तथा हितोऽवसाने च धूमः श्लेष्मसमुच्छ्रितौ ||४३||
Meaning of the śloka
At the beginning and end of both procedures, fomentation with a cloth moistened in warm water is indicated. At their conclusion, dhūma is also beneficial when śleṣman has become increased.
This gives the preparatory and concluding measures for tarpaṇa and puṭapāka. The fomentation is performed with a cloth soaked in warm water. Some authorities read the latter half as: ‘At the conclusion, dhūma is beneficial in a condition arising from śleṣman.’
Key terms
tarpaNa (tarpaṇa)
A historical nourishing or retaining eye procedure.
puTapAka (puṭapāka)
A historical eye preparation and application procedure.
sveda
Fomentation, here with a warm-water-moistened cloth.
shleShman (śleṣman)
The doṣa identified as increased in this passage.
Adhikarana 31 (44) · Śloka 44
yathādōṣōpayuktaṁ tu nātiprabalamōjasā |
rōgamāścyōtanaṁ hanti sēkastu balavattaram ||44||
An āścyotana selected according to the doṣa overcomes a disorder that is not very severe, while seka is considered capable of overcoming a stronger disorder.
The text now introduces āścyotana and seka. Selection according to the doṣa means, for example, using a preparation described as countering vāta for an eye disorder attributed to vāta. ‘Not very severe’ means not highly intense, and ojas here means capacity or strength. A doṣa-appropriate pariṣeka is said to address a more severe condition. The commentary says these two procedures are used on the fourth day, once the signs of the disorder have appeared. It then cites Videha: before an eye disorder, light food for three nights, or fasting for three days, or eating only at night for three days is prescribed; on the fourth day, after examining the manifested features, āścyotana and seka are applied as appropriate.
Key terms
Ashcyotana (āścyotana)
A historical procedure of applying drops to the eye.
seka
A historical pouring or irrigation procedure.
yathAdoSha (yathādoṣa)
Selected in accordance with the doṣa identified by the text.
ojas
Capacity or strength in this commentary.
Adhikarana 32 (45) · Śloka 45
tau tridhaivōpayujyētē rōgēṣu puṭapākavat |45|
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तौ त्रिधैवोपयुज्येते रोगेषु पुटपाकवत् |४५|
Meaning of the śloka
Both of these are employed in disorders in three forms, just like puṭapāka.
‘Both’ refers to āścyotana and seka. Like puṭapāka, each is classified in three ways: snehana, lekhana, and ropaṇa. The liquids used for grinding and mixing are those already stated for puṭapāka. Proper use, insufficient use, and improper use are likewise understood as for puṭapāka. The retention time for āścyotana is said to follow puṭapāka, while the duration for pariṣeka is given later here. Some hold that āścyotana and seka last twice as long as puṭapāka, but the commentator rejects this because it conflicts with the later statement that seka has twice the duration of puṭapāka.
Key terms
snehana
The oleating form of the procedure.
lekhana
The reducing or scraping category in this classification.
ropaNa (ropaṇa)
The restorative or healing category in this classification.
pariSheka (pariṣeka)
Pouring or irrigation, used here in relation to seka.
The text now gives the duration of pariṣeka. The commentary specifies two hundred vāk units for lekhana pariṣeka, four hundred for snehana, and six hundred for ropaṇa.
Key terms
seka
A historical pouring or irrigation procedure.
vAkshata (vākśata)
A traditional time count based on one hundred utterance units.
dhAraNakAla (dhāraṇakāla)
The duration for which the procedure is maintained.
Adhikarana 35 (47) · Śloka 47
athavā kāryanirvr̥ttērupayōgō yathākramam |47|
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अथवा कार्यनिर्वृत्तेरुपयोगो यथाक्रमम् |४७|
Meaning of the śloka
Alternatively, the application should proceed gradually until its intended effect has been achieved.
The commentary defines achievement of the intended effect as subsidence of the disorder, restoration of the natural colour, functional competence, and relief of pain. ‘In due sequence’ means gradually. One view treats attainment of these effects as the duration criterion for āścyotana and seka. Others apply it to all procedures beginning with tarpaṇa, while still others restrict it to puṭapāka and seka, distinguishing those two by their materials.
Key terms
kAryanirvRutti (kāryanirvṛtti)
Achievement of the intended effects of the procedure.
prakRutivarNa (prakṛtivarṇa)
Restoration of the natural colour.
vedanopashama (vedanopaśama)
Relief or subsidence of pain.
Adhikarana 36 (47) · Śloka 47
pūrvāparāhṇē madhyāhnē rujākālēṣu cōbhayōḥ ||47||
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पूर्वापराह्णे मध्याह्ने रुजाकालेषु चोभयोः ||४७||
Meaning of the śloka
For both procedures, the times are the forenoon, afternoon, midday, and occasions when pain arises.
The commentary assigns times for āścyotana and seka according to doṣa: lekhana forms in a condition attributed to kapha are used in the forenoon, snehana forms in a vāta condition in the afternoon, and ropaṇa forms in a rakta-pitta condition at midday. ‘When pain arises’ is a condition-dependent time, meaning the procedures are applied when pain occurs. ‘Both’ refers to āścyotana and seka. Some authorities say this timing applies only to pariṣeka.
Key terms
rujAkAla (rujākāla)
The time at which pain occurs.
avasthika kAla (āvasthika kāla)
Timing determined by the present condition rather than clock time alone.
raktapitta
The combined rakta-pitta attribution specified by the commentary.
Adhikarana 37 (48) · Śloka 48
yōgāyōgāt snēhasēkē tarpaṇōktān pracakṣatē |48|
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योगायोगात् स्नेहसेके तर्पणोक्तान् प्रचक्षते |४८|
Meaning of the śloka
For sneha-seka, the signs of proper and improper application are said to be those described for tarpaṇa.
This summarizes the signs of appropriate and inappropriate use of pariṣeka according to the substance employed. Yoga means proper application; ayoga means the absence of proper application. One explanation takes ayoga to include insufficient, improper, and excessive use, which therefore are not listed separately. Another says the negative expression covers insufficient and improper use, while excessive use is excluded through the limits of quantity and time. Here snaihika means pariṣeka with ghee alone. The relevant signs are those stated for tarpaṇa, such as comfortable sleep and waking. This rule applies specifically to pure sneha pariṣeka; for the snehanīya pariṣeka made with milk, sugarcane juice, and similar substances, the signs follow those of puṭapāka.
Key terms
yoga
Proper application or appropriate use in this context.
ayoga
Absence of proper application, interpreted in more than one way by the commentary.
snehaseka (sneha-seka)
A historical oleating pouring procedure, here particularly with ghee.
snehanIya (snehanīya)
An oleating category prepared here with liquids such as milk or sugarcane juice.
Śirobasti is said to remove very severe disorders arising in the head and to produce the benefits attributed to mūrdhatailika procedures. For a person whose body has been purified and who has eaten in accordance with the disorder, in the evening a basti receptacle is fastened firmly while the person sits upright. It is filled with sneha prepared according to the disorder, secured, and retained by one versed in the procedure for ten times the duration stated for tarpaṇa, adjusted according to the doṣa.
The passage introduces śirobasti. It links the procedure with removal of severe disorders of the head, such as intense head affliction, and with the benefits previously assigned to mūrdhatailika. Here ‘head’ is understood down to the neck, rather than as a height of six aṅgulas. ‘Purified body’ is variously explained as cleansing through vamana and related procedures, purification of the head through nasya and related measures, or using ‘body’ for the head as a bodily part. Evening means the end of the day, and eating according to the disorder means having taken food regarded as contrary to that disorder. Ṛju may describe fastening the receptacle straight at the hairline, or it may describe the seated person's upright posture. Mention of the basti receptacle implies the accompanying band, cloth, black-gram paste, and related materials. It is filled with sneha prepared from substances selected according to the disorder, doṣa, and affected tissue, then secured two aṅgulas above the hairline. The retention time is ten times that stated for eye tarpaṇa: the commentary gives six thousand mātrās for śleṣman, eight thousand for pitta, and ten thousand for vāta, and refers also to the account in the treatment of vāta disorders. It notes that some read the passage differently, but that reading is not recorded because it was unavailable.
Key terms
shirobasti (śirobasti)
A historical procedure retaining medicated oil over the head.
mUrdhatailika (mūrdhatailika)
A group of historical oil procedures applied to the head.
sneha
An unctuous preparation, commonly oil or ghee in this procedural context.
Añjana is considered appropriate when the doṣas have manifested their distinct features, the person's body has been purified, and the doṣa remains confined solely to the eye. Añjana is of the lekhana, ropaṇa, or prasādana kind.
The text indicates the stage at which añjana is used. ‘Clearly manifested’ means that the state of sāma has passed and the doṣas have assumed their distinct features. ‘Purified body’ means one from which impurities have been removed through procedures named as venesection, purgation, nirūha, and cleansing of the head. ‘Confined solely to the eye’ means located only in the tissues of the eyeball and not based in the eyelashes or related structures. Some read ‘diseases’ instead of ‘doṣas’ and explain that the word for disease can also refer to doṣas. The text then names the three forms of añjana: lekhana, ropaṇa, and prasādana.
Key terms
a~jjana (añjana)
A historical medicinal eye application.
sAma (sāma)
A state whose resolution is said to precede distinct manifestation of the doṣas.
prasAdana (prasādana)
The soothing or clarifying category of añjana.
shuddhakAya (śuddhakāya)
A body described as purified through the listed historical procedures.
Adhikarana 40 (53) · Śloka 53
tatra pañca rasān vyastānādyaikarasavarjitān |
pañcadhā lēkhanaṁ yuñjyādyathādōṣamatandritaḥ ||53||
For lekhana, the attentive practitioner should employ, according to the doṣa, the five tastes used separately, excluding the first taste, madhura; this produces five doṣa-based applications.
The passage describes lekhana. ‘Five tastes’ means substances possessing those five tastes, with madhura excluded. The fivefold division is based on vāta, pitta, śleṣman, rakta, and sannipāta. The commentary assigns sour and salty tastes for vāta; bitter and astringent for pitta; pungent, bitter, and astringent for śleṣman; the same as pitta for rakta; and two or three tastes for sannipāta. Mixed doṣa involvement is treated as included under sannipāta and is therefore not stated separately. Lekhana is explained as emptying the eye through discharge of doṣas.
Key terms
rasa
Taste category, here referring to substances characterized by particular tastes.
madhura
The sweet taste, excluded from this five-taste lekhana classification.
sannipAta (sannipāta)
Combined involvement of the doṣas, also taken to encompass mixed combinations here.
lekhana
A reducing or scraping category, explained here as emptying the eye through doṣa discharge.
Adhikarana 41 (54) · Śloka 54
nētravartmasirākōśasrōtaḥśr̥ṅgāṭakāśritam |
mukhanāsākṣibhirdōṣamōjasā srāvayēttu tat ||54||
By its potency, lekhana añjana causes the doṣa lodged in the vessels of the eye and eyelids, the ocular covering, the channels, and the śṛṅgāṭaka region to flow out through the mouth, nose, and eyes.
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lēkhanaṁ yathā dōṣasya srāvaṇaṁ kurutē tathā darśayannāha- nētrētyādi| nētravartmanōryāḥ sirā yaśca kōśō yāni ca srōtāṁsi tatra sthitaṁ dōṣaṁ, tathā śr̥ṅgāṭakamarmāśritaṁ ca dōṣaṁ tallēkhanāñjanaṁ mukhādibhirōjasā prabhāvēṇa srāvayēditi piṇḍārthaḥ||54||
Meaning of the commentary
The commentary explains how lekhana produces discharge of the doṣa. The doṣa is situated in the vessels of the eye and eyelids, the ocular kośa, and their channels, as well as in the śṛṅgāṭaka marma; the lekhana eye application expels it through the mouth, nose, and eyes by its effective potency.
Key terms
lekhana
The scraping or reducing category of historical eye application.
netravartmasirA (netra-vartma-sirā)
Vessels associated with the eye and eyelids.
shRu~ggATaka (śṛṅgāṭaka)
The anatomical marma region named as a seat of the doṣa.
An astringent or bitter preparation combined with sneha is regarded as ropaṇa. Through its unctuousness and coolness, it is said to improve colour and increase the strength of vision.
Practitioners skilled in disease should employ the previously described añjanas according to the doṣa, during the forenoon, evening, or night as appropriate.
The commentary assigns lekhana añjana in a śleṣman disorder to the forenoon, its use in a vāta disorder to the evening, and use in a pitta disorder to the night. Other authorities state that śodhana añjana should be used first, then ropaṇa; still others place prasādana afterward. The commentator notes that there is another interpretation based on seasonal differences but omits it to avoid excessive detail.
Key terms
yathAdoSham (yathādoṣam)
In accordance with the doṣa distinguished by the text.
prAhNa (prāhṇa)
Forenoon.
sAyAhna (sāyāhna)
Evening or latter part of the day.
shodhanA~jjana (śodhanāñjana)
A cleansing category of historical eye application.
Adhikarana 45 (58) · Śloka 58
guṭikārasacūrṇāni trividhānyañjanāni tu |
yathāpūrvaṁ balaṁ tēṣāṁ śrēṣṭhamāhurmanīṣiṇaḥ ||58||
The commentary explains that each kind of añjana may occur in these three forms. Rasa here means a concentrated extract, rasakriyā. Guṭikā añjana is assigned to disorders of great strength, rasakriyā añjana to those of moderate strength, and cūrṇa añjana to weaker disorders.
Key terms
guTikA (guṭikā)
A pill or compact solid form of añjana.
rasa
Here interpreted as a concentrated preparation called rasakriyā.
cUrNa (cūrṇa)
A powdered form of añjana.
bala
Relative strength or intensity, applied to the preparations and corresponding disorders.
The commentary introduces the prescribed measures. It identifies hareṇu as a round pea: prasādana is measured as one and a half peas, while ropaṇa is measured as two peas.
Key terms
hareNu (hareṇu)
A traditional unit explained here as one round pea.
varti
A wick-like or compact form of the eye preparation.
adhyardha
One and a half times the base measure.
dviguNa (dviguṇa)
Twice the base measure.
Adhikarana 47 (60) · Śloka 60
rasāñjanasya mātrā tu yathāvartimitā matā |60|
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रसाञ्जनस्य मात्रा तु यथावर्तिमिता मता |६०|
Meaning of the śloka
The measure of rasa añjana is considered equal to that of the corresponding varti.
After giving the measure of guṭikā añjana, the commentary explains the measure of rasakriyā añjana. One interpretation takes rasāñjana to mean rasakriyā añjana; another understands it as the substance called rasāñjana, in which case the measure of rasakriyā añjana must be sought elsewhere. Under the first explanation, the lekhana, ropaṇa, and prasādana rasakriyā preparations each take the measure of their corresponding varti.
Key terms
rasA~jjana (rasāñjana)
Interpreted either as rasakriyā añjana or, by another view, as a particular añjana substance.
rasakriyA (rasakriyā)
A concentrated preparation form.
yathAvarti (yathāvarti)
According to the measure of the corresponding varti.
Adhikarana 48 (60) · Śloka 60
dvitricatuḥśalākāśca cūrṇasyāpyanupūrvaśaḥ ||60||
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द्वित्रिचतुःशलाकाश्च चूर्णस्याप्यनुपूर्वशः ||६०||
Meaning of the śloka
For powdered añjana, the measures are respectively two, three, and four śalākā applications.
The commentary says that the sequence follows the previously listed añjana types: two śalākā measures for lekhana powder, three for ropaṇa, and four for prasādana.
Key terms
shalAkA (śalākā)
An applicator and the traditional quantity taken on it.
cUrNA~jjana (cūrṇāñjana)
Añjana in powdered form.
anupUrvashaH (anupūrvaśaḥ)
Respectively, following the order of lekhana, ropaṇa, and prasādana.
Their containers should be made of materials having corresponding qualities. Gold, silver, horn, copper, vaiḍūrya, bronze, and iron are specified, and the śalākās too should be selected in the corresponding order.
The commentary correlates container material with the preparation's taste or quality: sweet in gold, sour in silver, salty in ram's horn, astringent in copper or iron, pungent in vaiḍūrya, and bitter in bronze; a cooling añjana is placed in a container made from reed or a similar material. The śalākās are explained in the same order according to the qualities of these container materials.
Key terms
tulyaguNa (tulyaguṇa)
Having qualities corresponding to those of the preparation.
bhAjana (bhājana)
A vessel or container for the añjana.
vaidUrya (vaiḍūrya)
A gemstone material assigned here to a pungent preparation.
shalAkA (śalākā)
The applicator used for the historical eye preparation.
The commentary compares each end to the emerging tip of a jasmine or similar flower bud. Rounding it like a pea rules out a sharp point. Well made means free from roughness and other defects, and sādhu-nigrahā means comfortable to grasp.
Key terms
mukulAkAra (mukulākāra)
Shaped like a flower bud at the ends.
kalAyaparimaNDala (kalāya-parimaṇḍala)
Rounded like a pea, specifically excluding a sharp tip.
aShTA~ggula (aṣṭāṅgula)
Eight aṅgulas in length, using a traditional measure.
The commentary explains audumbarī as copper, aśmajā as made from stone such as vaiḍūrya, and śārīrī as made from horn or another bodily material; the word api also includes one made from gold and similar materials. It cites another text: iron is used for ropaṇa, copper for lekhana, and gold for prasādana, while those skilled in preparations may select other materials according to the doṣa. Some interpret śārīrī as the finger, but Gayī rejects that explanation.
Key terms
audumbarI (audumbarī)
Interpreted by the commentary here as made of copper.
ashmajA (aśmajā)
Made from stone, such as vaiḍūrya.
shArIrI (śārīrī)
Interpreted as animal-derived, such as horn; alternatively read by some as the finger.
rasakovida (rasa-kovida)
A person skilled in the relevant preparations or substances.
With careful attention, the practitioner bends or opens the eye with the left hand and, with a śalākā in the right, places the añjana from the inner corner toward the outer corner, or from the outer corner toward the inner, as appropriate, moving it back and forth. A preparation intended for coating the eyelid should instead be applied with the finger.
The commentary glosses vinirbhujya as bending or turning. Kānīna añjana begins near the nose at the inner corner and is carried toward the outer corner; āpāṅgya begins at the outer corner and is carried toward the inner corner. The movement is adjusted so that neither excessive nor insufficient application occurs, and it may be repeated back and forth. This describes placement inside the eye with a śalākā. By contrast, a preparation suitable for coating the eyelid externally is applied with the finger.
Key terms
kAnIna (kānīna)
Beginning at the inner corner of the eye near the nose.
ApA~ggya (āpāṅgya)
Beginning at the outer corner of the eye.
gatAgata (gatāgata)
A back-and-forth movement.
vartmopalepa
An external coating of the eyelid.
Adhikarana 53 (66) · Śloka 66
akṣi nātyantayōrañjyādbādhamānō'pi vā bhiṣak |66|
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अक्षि नात्यन्तयोरञ्ज्याद्बाधमानोऽपि वा भिषक् |६६|
Meaning of the śloka
The physician should not apply añjana excessively at the two corners of the eye, nor should it be applied in a way that causes distress.
The two ends are the inner and outer corners. The commentary understands the instruction as applying only lightly there because of the danger of injury; it may also mean that a physician should not apply it while causing distress. Some read the line as ‘one should not apply añjana to the eye excessively,’ which makes the prohibition against excessive application general rather than limited to the corners.
Key terms
antayoH (antayoḥ)
At the two ends, explained as the inner and outer corners of the eye.
nAtya~jjyAt (nātyañjyāt)
One should not apply excessively; in context, only slight application is contemplated.
kShatabhaya (kṣata-bhaya)
Risk or fear of injury.
bAdhA (bādhā)
Distress, pain, or harm caused during application.
Adhikarana 54 (66) · Śloka 67
na cānirvāntadōṣē'kṣṇi dhāvanaṁ samprayōjayēt ||66||
dōṣaḥ pratinivr̥ttaḥ san hanyād dr̥ṣṭērbalaṁ tathā |67|
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न चानिर्वान्तदोषेऽक्ष्णि धावनं सम्प्रयोजयेत् ||६६||
दोषः प्रतिनिवृत्तः सन् हन्याद् दृष्टेर्बलं तथा |६७|
Meaning of the śloka
The eye should not be washed while the doṣa has not been fully expelled. If it returns, it may impair the strength of vision.
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idānīmakālē prakṣālananiṣēdhamāha- na cētyādi| na cānirvāntadōṣē iti niścayēna samyagyōgēna na vāntō'śrudūṣikādirūpō dōṣō yēna tasminnityarthaḥ| dhāvanaṁ na samprayōjayēt prakṣālanaṁ na prayōjayēt, dōṣapratyāvr̥ttihētutvāt| akālaprakṣālanāt kiṁ syādityāha- dōṣa ityādi| pratinivr̥ttaḥ punarāvr̥ttaḥ| tathētyakālaprakṣālanaprakārēṇētyarthaḥ||66||-
Meaning of the commentary
The commentary prohibits washing an eye from which the doṣa, described as tears and ocular discharge, has not been properly and completely expelled. Washing at the wrong time is said to make the doṣa return; pratinivṛtta means returned again. The word 'thus' refers to this untimely washing.
Key terms
anirvāntadoṣa
a condition in which the doṣa has not been properly expelled
When the doṣa has departed, tears have ceased, and the person sees properly, the eye may be washed with water. Thereafter, a counteracting collyrium appropriate to the doṣa is to be applied.
The commentary explains the condition in which the eye is considered fit for washing. Pratyañjana is a counteracting application: a cooling collyrium is described for an eye made excessively pungent by a sharp collyrium, and a sharp one for an eye made sluggish by a cooling application. Some authorities omit this reading, but Gayī does not accept that omission.
Key terms
gatadoṣa
a state in which the doṣa has departed
apetāśru
with tearing having ceased
pratyañjana
a collyrium used to counter the effect of a preceding application
yathādoṣa
selected according to the doṣa or condition present
Collyrium is not advised for persons affected by exhaustion, udāvarta, prolonged crying, alcohol, anger, fear, fever, suppression or obstruction of natural urges, or disorders of the head, because redness, pain, dimness of vision, discharge, piercing pain, and swelling may arise.
After discussing usual times for añjana in healthy and ill persons, the commentary lists conditions in which it should be withheld. It also records an alternative verse that similarly advises against it after agitation, fear, crying, drinking alcohol, recent fever, heat exposure, or obstruction of an urge. Saṃrambha is glossed as swelling. Both readings are said to convey the same meaning.
Key terms
añjana
a medicinal collyrium or eye application
udāvarta
a source-specific condition involving disturbed upward movement or obstruction
Applied after loss of sleep, añjana may impair eye movements; in strong wind, it may diminish visual strength. In an eye affected by dust or smoke, it may produce redness, discharge, and adhimantha. After nasal treatment it may cause swelling and pain, and when there is headache it may intensify head pain. After washing the head, in excessive cold, or before sunrise, it may be ineffective because the doṣa has become fixed, and it may also aggravate the doṣa. The same may happen in indigestion because the channels are obstructed. Applied while a doṣa is actively surging, it may cause various complications. Therefore añjana should be used properly while avoiding these unfavorable conditions.
The commentary explains the complications associated with each unsuitable circumstance. Kriyāśakti is understood as inability to blink and open the eye, though some read kriyāsaṅga, obstruction of function. Dṛgbala is the strength of vision, and saṃrambha is swelling. Añjana becomes apārtha, ineffective, because the preceding conditions are said to stabilize the doṣa so it cannot be expelled; in indigestion it is likewise ineffective and may excite the doṣa because the pathways are blocked. Proper use depends on place, time, and the person's condition.
Key terms
kriyāśakti
capacity for eye actions such as blinking; a variant reads kriyāsaṅga, obstruction of function
dṛgbalakṣaya
loss or reduction of visual strength
adhimantha
a named painful eye disorder in the source
doṣotkleśa
agitation or excitation of a doṣa
srotomārgāvarodhana
obstruction of the pathways or channels
Adhikarana 58 (74) · Śloka 74
lēkhanasya viśēṣēṇa kāla ēṣa prakīrtitaḥ |74|
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लेखनस्य विशेषेण काल एष प्रकीर्तितः |७४|
Meaning of the śloka
This timing is stated particularly in relation to lekhana.
Complications that have arisen should be addressed according to their individual nature with seka, āścyotana, external applications, medicated smoke, mouth-held preparations, and nasal treatment.
The commentary identifies these as complications such as redness and pain produced by añjana applied at an unsuitable time. Each is to be addressed with the listed measures according to its particular nature.
An eye that is clear, light, free from discharge, capable in its functions, thoroughly clean, and free from complications is considered to have been properly cleansed.
The commentary presents these as signs of excessive use of lekhana-añjana. Jihma is glossed as crooked or distorted, dāruṇa as hard, and syandate as discharges or flows.
Key terms
virekātiyoga
excessive cleansing in this ocular context
jihma
crooked or distorted, according to the commentary
dāruṇa
hard, according to the commentary
atimātraśaḥ syandate
discharges excessively
Adhikarana 62 (77) · Śloka 77
tatra santarpaṇaṁ kāryaṁ vidhānaṁ cānilāpaham ||77||
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तत्र सन्तर्पणं कार्यं विधानं चानिलापहम् ||७७||
Meaning of the śloka
In that condition, nourishing measures and a regimen that alleviates anila should be employed.
The commentary identifies this as inadequate use of lekhana-añjana and glosses udagrataradoṣavat as having a particularly intense or prominent doṣa.
Key terms
mandavirikta
insufficiently cleansed
hīnayoga
inadequate or deficient application
udagrataradoṣavat
affected by a more intense or prominent doṣa
Adhikarana 64 (78) · Śloka 78
dhūmanasyāñjanaistatra hitaṁ dōṣāvasēcanam ||78||
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धूमनस्याञ्जनैस्तत्र हितं दोषावसेचनम् ||७८||
Meaning of the śloka
In that condition, evacuation of the doṣa by means of medicated smoke, nasal treatment, and collyrium is considered beneficial.
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hīnayōgapratīkāramāha- dhūmanasyāñjanairityādi| kēcidatra ‘nasyadhūmāñjanālēpairjayēcchlēṣmāṇamīritam’ iti pāṭhaṁ paṭhanti; tatrāpi sa ēvārthaḥ||78||
Meaning of the commentary
The commentary presents this as the response to inadequate use. It preserves an alternative reading: 'One should overcome the aggravated śleṣman with nasal treatment, medicated smoke, collyrium, and external applications.' The commentary regards both readings as having the same meaning.
When prasādana has been properly applied, the eye should be understood as comfortable, clear, free from doṣa, and endowed with unctuousness, healthy color, and strength.
The commentary identifies these as signs of proper use of prasādana-añjana. Nirvṛta means capable of all its functions and, in other words, free from complications.
Key terms
prasādana
the soothing or clarifying type of añjana discussed here
sneha
unctuousness in the stated signs of proper use
prasanna
clear or settled
nirvṛta
comfortable, functionally capable, and free from complications according to the commentary
Adhikarana 66 (80) · Śloka 80
kiñjiddhīnavikāraṁ syāttarpaṇāddhi kr̥tādati |80|
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किञ्जिद्धीनविकारं स्यात्तर्पणाद्धि कृतादति |८०|
Meaning of the śloka
If tarpaṇa is performed excessively, the eye may show some diminished or impaired condition.
The commentary presents this as excessive use of prasādana-añjana. Its intended sense is that even a single excessive application of the nourishing or soothing treatment may leave the eye with some diminished function or abnormality.
Key terms
prasādanāñjanātiyoga
excessive use of soothing collyrium
tarpaṇa
a nourishing or satiating ocular treatment in this context
hīnavikāra
a diminished function or abnormal state; the precise nuance is uncertain
Adhikarana 67 (80) · Śloka 80
tatra dōṣaharaṁ rūkṣaṁ bhēṣajaṁ śasyatē mr̥du ||80||
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तत्र दोषहरं रूक्षं भेषजं शस्यते मृदु ||८०||
Meaning of the śloka
In that condition, a mildly acting, drying medicine that removes the doṣa is recommended.
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prasādanāñjanātiyōgacikitsāmāha- tatrētyādi| dōṣaharaṁ kaphaharamityarthaḥ| mr̥du mr̥duvīryaṁ śītavīryamityarthaḥ; uṣṇēna hi nayanaṁ duṣyati na tu prasādyatē||80||
Meaning of the commentary
The commentary describes this as treatment for excessive use of prasādana-añjana. Doṣahara is interpreted specifically as reducing kapha. Mṛdu means mild in potency and cooling in potency, because a heating agent is said to harm rather than soothe the eye.
Key terms
doṣahara
removing the doṣa, interpreted here as reducing kapha
rūkṣa
drying in quality
mṛdu
mild and, according to the commentary, cooling in potency
The signs of proper and excessive use of ropaṇa añjana should be understood in the same general way. When it has been used excessively, the remedy is said to be the same as for excessive use of prasādana añjana.
The commentator explains that the signs of proper and excessive use of ropaṇa añjana are inferred from those already described for prasādana añjana, while remaining balanced—neither excessively unctuous nor excessively drying. Another interpretation takes the wording to mean simply that the signs of ropaṇa are common to, or the same as, those of prasādana. If ropaṇa añjana has been overused, treatment should follow that prescribed for excessive prasādana añjana.
Key terms
ropaṇāñjana
a restorative or healing class of classical eye application
prasādanāñjana
a soothing or clarifying class of classical eye application
atiyoga
excessive application or use
Adhikarana 69 (82) · Śloka 82
snēhanaṁ rōpaṇaṁ vā'pi hīnayuktamapārthakam |82|
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स्नेहनं रोपणं वाऽपि हीनयुक्तमपार्थकम् |८२|
Meaning of the śloka
A snehana or ropaṇa eye application used in an insufficient manner is ineffective.
The commentary identifies snehana here with prasādana añjana and explains apārthaka as producing no effect. The verse therefore addresses deficient use of prasādana and ropaṇa applications.
Key terms
snehana
unctuous or soothing application; here identified with prasādana añjana
Proper measure means avoiding both insufficient and excessive use; siddhi is explained as the resolution of the disorder. The commentator notes that some manuscripts add a line saying that residual doṣa should be pacified by smoke, nasal treatment, or añjana, but states that Jejjaṭa and others did not read that line and that it should therefore not be accepted here.
Key terms
mātrā
the appropriate measure or quantity
añjana
classical ophthalmic application
siddhi
successful resolution of the disorder in this context
doṣaśeṣa
a residual portion of doṣa, appearing in a disputed added reading
पुटपाकक्रियद्यासु क्रियास्वेषै(कै)व कल्पना |
सहस्रशश्चाञ्जनेषु बीजेनोक्तेन पूजिताः ||८३||
Meaning of the śloka
In procedures such as puṭapāka, the same underlying method of formulation applies; through the principles already stated for añjana, thousands of esteemed variations are recognized.
The principal explanation extends the three formulation patterns previously given for añjana to puṭapāka and related procedures: lekhana is based on the five tastes excluding sweet, ropaṇa on bitter and astringent substances combined with unctuous material, and prasādana on sweet substances with unctuous material. The word ‘related’ includes seka, āścyotana, and similar applications, and the same principles may generate many formulations, including ones not individually named. Others interpret the ‘principle’ as the management of deficient and excessive use in puṭapāka and related therapies, but Gayī does not accept that explanation.
Key terms
puṭapāka
a classical preparation and ophthalmic procedure discussed in this chapter
lekhana
the scraping or reducing formulation category
ropaṇa
the restorative formulation category
prasādana
the soothing or clarifying formulation category
seka
a classical pouring or irrigating eye procedure
āścyotana
a classical instillation procedure
Adhikarana 72 (84) · Śloka 84
dr̥ṣṭērbalavivr̥ddhyarthaṁ yāpyarōgakṣayāya ca |
rājārhānyañjanāgryāṇi nibōdhēmānyataḥ param ||84||
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दृष्टेर्बलविवृद्ध्यर्थं याप्यरोगक्षयाय च |
राजार्हान्यञ्जनाग्र्याणि निबोधेमान्यतः परम् ||८४||
Meaning of the śloka
Next, learn the finest eye applications considered suitable for a king, intended to increase the strength of vision and to diminish disorders regarded as manageable rather than fully curable.
After discussing applications intended to remove disease, the text introduces applications considered beneficial for both healthy and affected persons. A healthy person is said to use prasādana añjana to support the strength of dṛṣṭi, described here as lentil-sized, while an affected person uses it for yāpya disorders, linked to the six varieties of kāca mentioned elsewhere. Some read ‘for the removal of pāpma disorder’ instead of ‘yāpya disorder’; under that reading, pāpma is explained as discharge.
Key terms
dṛṣṭi
the visual faculty or the eye structure associated with sight in this passage
yāpya-roga
a disorder regarded in the text as manageable but not readily eliminated
prasādanāñjana
a soothing or clarifying classical eye application
kāca
a classical category of visual disorder referenced by the commentary
अष्टौ भागानञ्जनस्य नीलोत्पलसमत्विषः |
औदुम्बरं शातकुम्भं राजतं च समासतः ||८५||
एकादशैतान् भागांस्तु योजयेत् कुशलो भिषक् |
मूषाक्षिप्तं तदाध्मातमावृतं जातवेदसि ||८६||
खदिराश्मन्तकाङ्गारैर्गोशकृद्भिरथापि वा |
गवां शकृद्रसे मूत्रे दध्नि सर्पिषि माक्षिके ||८७||
तैलमद्यवसामज्जसर्वगन्धोदकेषु च |
द्राक्षारसेक्षुत्रिफलारसेषु सुहिमेषु च ||८८||
सारिवादिकषाये च कषाये चोत्पलादिके |
निषेचयेत् पृथक् चैनं ध्मातं ध्मातं पुनः पुनः ||८९||
ततोऽन्तरीक्षे सप्ताहं प्लोतबद्धं स्थितं जले |
विशोष्य चूर्णयेन्मुक्तां स्फटिकं विद्रुमं तथा ||९०||
कालानुसारिवां चापि शुचिरावाप्य योगतः |
एतच्चूर्णाञ्जनं श्रेष्ठं निहितं भाजने शुभे ||९१||
दन्तस्फटिकवैदूर्यशङ्खशैलासनोद्भवे |
शातकुम्भेऽथ शार्ङ्गे वा राजते वा सुसंस्कृते |
सहस्रपाकवत् पूजां कृत्वा राज्ञः प्रयोजयेत् ||९२||
तेनाञ्जिताक्षो नृपतिर्भवेत् सर्वजनप्रियः |
अधृष्यः सर्वभूतानां दृष्टिरोगविवर्जितः ||९३||
Meaning of the śloka
The passage describes an elaborate royal powdered añjana. Eight parts of a dark, blue-lotus-colored añjana are combined with one part each of copper, gold, and silver. The mixture is repeatedly heated and quenched in a long series of animal-derived liquids, fats, aromatic waters, juices, and decoctions, then kept cloth-bound in water for seven days, dried, powdered, and supplemented with pearl, crystal, coral, and kālānusārivā in a suitable small quantity. It is stored in an auspicious vessel of specified precious or animal materials, ritually honored, and applied to the king. The text praises it as making the king beloved, unassailable, and free from disorders of vision.
The commentary identifies the base as sauvīrāñjana, although others call it srotoja rasāñjana, and explains its appearance as the color of a blue lotus; another reading says it has the fragrance of a blue lotus. Copper, gold, and silver contribute one part each, completing eleven parts with the eight parts of añjana. It explains the clay crucible, heating, fuels, the various quenching media, cloth binding, drying after seven nights, and the added pearl, coral, and kālānusārivā; Jejjaṭa instead takes the latter as the second variety of sārivā. ‘In suitable measure’ may mean a small amount, while others specify one fourth of the amount of the base materials. Several readings differ over the storage vessels and the connection of ritual worship with storage. The final praise names eight classes of beings, while another reading has ‘free from dṛṣṭirāga’ rather than ‘free from disorders of vision’ and relates rāga to previously described kāca conditions.
Key terms
sauvīrāñjana
a mineral ophthalmic substance identified by the main commentary as the base ingredient
srotoja rasāñjana
an alternative identification of the base añjana
mūṣā
a clay crucible used in the described heating process
kālānusārivā
identified here as tagara root, though Jejjaṭa gives another identification
The passage lists kuṣṭha, sandalwood, cardamom, aromatic leaf, madhuka, añjana, flowers of meṣaśṛṅga, tagara, seven precious materials, floral parts of blue lotus, the two bṛhatī plants and lotus, nāgapuṣpa, uśīra, pippalī, a superior form of tuttha, eggshell, dārvī, pathyā, rocana, black pepper, akṣa kernel, and an equal amount of gṛhagopikā. These are made into a fine powder, ritually honored and stored as previously described. The preparation is called Bhadrodaya and is said to be continually suitable for a king.
The commentary identifies vakra as tagara and enumerates the seven precious materials as ruby, emerald, sapphire, vaidūrya, pearl, coral, and gold. It explains the flowers and stamens intended in the list. Tuttha is identified by one explanation as the mayūragṛīvā variety; another distinguishes kharparikā tuttha from a superior mayūragṛīvā variety. Gṛhagopikā is taken as a house lizard, while another reading has gṛhakārikā. The powder is placed in an auspicious vessel and ritually honored; ‘as before’ may mean that it shares the preceding preparation's qualities, or, according to others, that the same ritual honoring is performed. Bhadrodaya is explained either as that from which welfare arises or as that whose arising is auspicious.
Key terms
Bhadrodaya
name of the described royal powdered eye preparation, associated with the arising of welfare
tuttha
a mineral ingredient with differing identifications in the commentary
gṛhagopikā
identified here as house lizard; an alternative reading is gṛhakārikā
Tagara, black pepper, māṃsī, and śaileya are taken in equal parts, with manaḥśilā equal to those ingredients together. Aromatic leaf is taken in four parts, añjana in twice the combined quantity, and yaṣṭīmadhuka in the same quantity as that añjana. This preparation is treated like the preceding añjana.
The commentary says that manaḥśilā equals the combined amount of all the equal-part ingredients. The leaf is four parts relative to the first ingredient. Sauvīrāñjana is taken at twice the amount of the entire combined powder, though others identify the añjana as srotoja rasāñjana. Yaṣṭīmadhuka is taken in the same quantity as sauvīrāñjana; another view makes it equal only to all the other ingredients. ‘As before’ extends the preceding praise, ritual sounds and worship, and method of storage to this preparation. The commentator notes that some sources place another uśīra-based añjana after this, but it is not written here because it is absent from the accepted text.
Key terms
manaḥśilā
a mineral ingredient assigned the combined quantity of the equal-part ingredients
sauvīrāñjana
the main commentary's identification of the añjana ingredient
srotoja rasāñjana
an alternative identification of añjana
yaṣṭīmadhuka
an ingredient whose specified proportion has two interpretations
Equal portions of manaḥśilā, devakāṣṭha, the two rajanī drugs, triphalā, black pepper, lac, garlic, mañjiṣṭhā, rock salt, cardamom, honey, rodhra, sāvaraka, iron powder, copper, kālānusārivā, and pieces of eggshell are ground with milk and formed into pills. The text attributes their use to calming itching, timira, white arma, and red streaks of the eye.
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manaḥśilētyādi| ūṣaṇaṁ maricam||100-102||
Meaning of the commentary
The commentary only clarifies that uṣaṇa in the ingredient list means black pepper.
Key terms
manaḥśilā
a mineral ingredient in the described pill preparation
uṣaṇa
identified by the commentary as black pepper
timira
a classical category involving impaired vision
śuklārma
a white ocular growth described in classical terminology
Soot or residue from cleaning bronze, madhuka, rock salt, and castor root are taken equally and combined with two parts of bṛhatī. Ground with goat's milk, the mixture is smeared on a copper vessel seven times; the resulting wicks are dried in shade and are described as relieving pain.
The commentary explains kāṃsyāpamārjana-masī as the dark scraping or residue produced while cleaning bronze. It also identifies nata as tagara root. The phrase ‘with two parts of bṛhatī’ may refer either to the fruits or to the roots of the two bṛhatī plants, taken at twice the proportion of the first ingredient.
Key terms
kāṃsyāpamārjana-masī
dark scraping or residue from cleaning bronze
bṛhatī
a plant ingredient whose fruit or root is intended according to alternatives
A wick made from equal portions of pathyā, tuttha, and yaṣṭyāhva, with black pepper at one sixteenth, and ground in cold water is said to be beneficial in all the disorders under discussion.
The commentary explains maricaṣoḍaśā as a wick in which black pepper constitutes one sixteenth. It glosses pathyā in the concluding phrase as ‘beneficial.’
Key terms
pathyā
an ingredient name in the list and, in the concluding phrase, ‘beneficial’
tuttha
a mineral ingredient in the historical eye preparation
yaṣṭyāhva
yaṣṭīmadhuka, an ingredient of the wick
maricaṣoḍaśā
containing black pepper in a one-sixteenth proportion
The verse addresses the concern that applying a dry medicinal wick could injure the eye. ‘By the method of rasakriyā’ means bringing it to a consistency that is neither too thin nor too thick and can coat an applicator or finger. Piṇḍāñjana here means the wick preparation rubbed or ground on a stone slab. The intended point is that the eye should never be treated with a dry wick; it must be prepared so that wounds or similar injury do not occur, and the practitioner must be attentive. The commentator notes that some explain the verse differently but omits that explanation to avoid excessive detail.
Key terms
rasakriyā
a prepared consistency described as neither too thin nor too thick
piṇḍāñjana
a solid or wick-form eye preparation that is ground before use
varti
a wick-shaped medicinal preparation
yathāyogam
appropriately, here so as to avoid injury to the eye
Thus ends the eighteenth chapter of the Śālākya section within the Uttaratantra in Dalhaṇa's commentary on the Suśruta Saṃhitā entitled Nibandhasaṅgraha. The source shows a minor orthographic variant in Dalhaṇa's name.
Key terms
Kriyākalpa
the title of the eighteenth chapter
Śālākya-tantra
the textual division concerned here with disorders and procedures of the eye and related regions
Uttaratantra
the section of the Suśruta Saṃhitā containing this chapter