Persons afflicted by any of these four disorders should first be made snigdha with old preserved ghee or with rich, unctuous meat broths, and then subjected to sirāmokṣa.
The commentary explains that the verse states the common procedure. Vyādhyārta means one distressed by disease. Kaumbha ghee is interpreted as ghee kept for one hundred years. The alternative refers to rich meat broths or broths with abundant unctuousness. Having described oleation, the text then mentions sirāmokṣa as a means of removing the affected bodily substrate.
Key terms
snigdha
Prepared or made unctuous through oleation.
kaumbha sarpis
Ghee interpreted by the commentary as having been stored for one hundred years.
sirāmokṣa
The classical procedure of releasing blood from a vessel.
विरिक्तानां प्रकामं च शिरांस्येषां विशोधयेत् |
वैरेचनिकसिद्धेन सितायुक्तेन सर्पिषा ||५||
(मज्ज्ञा वा तद्विमिश्रेण मेदसा तच्छृतेन वा) |६|
Meaning of the śloka
After purgation, their head channels should be thoroughly cleansed with ghee prepared using purgative substances and combined with sugar. A parenthetical variant also mentions marrow, fat mixed with it, or fat processed with it.
After explaining removal of the affected substrate, the commentary interprets this verse as removal of doṣa. The plural ‘heads’ is said to refer to the several disorders: after the affected material is removed through purgation, śirovirecana follows. Ghee, rather than oil, is specified because the commentary regards ghee as beneficial to the eyes and compatible with rakta. ‘Prepared with purgative substances’ is explained as ghee processed with drugs used for śirovirecana, although some authorities understand it as processed with trivṛt and related substances. Some recensions read a line beginning ‘or marrow cooked with it’; the commentator rejects that reading as non-authoritative.
Key terms
virecana
The purgative cleansing procedure presupposed by the verse.
śirovirecana
A classical cleansing procedure directed toward the head.
trivṛt
A substance included in one commentator's interpretation of the processing drugs.
anārṣa
Regarded as not belonging to the authoritative ancient textual tradition.
Thereafter, according to the particular condition, the text prescribes external applications and irrigation, nasal preparations, medicated smoke, eye drops, añjana, tarpaṇa, and unctuous puṭapāka preparations.
Having stated the internal cleansing sequence, the commentary says that the verse summarizes external measures. ‘According to the particular condition’ means that the medicine is adjusted without departing from the associated doṣa: where kapha accompanies the affected rakta, smoke wicks made from kapha-reducing substances are intended; where vāta accompanies it, unctuous smoke is intended. The same contextual qualification applies to the other measures. Abhyañjana is explained here as añjana: a soothing type in rakta-pitta involvement and a healing type in conditions such as wounded śukra. Other authorities instead understand abhyañjana literally as an external application using hundred-times-washed ghee and similar substances.
Key terms
āścyotana
A classical eye-drop or ocular instillation procedure.
añjana
A medicinal ocular application described in different functional types.
tarpaṇa
A classical unctuous ocular procedure.
puṭapāka
A preparation and ocular procedure named in the treatment sequence.
śatadhauta ghṛta
Ghee described as washed one hundred times, mentioned in an alternative interpretation.
A paste made from nīlotpala, uśīra, kaṭaṅkaṭerī, kālīyaka, yaṣṭīmadhu, musta, rodhra, and padmaka, mixed with washed ghee, should be applied around the eyes.
The commentary identifies the substances for the external paste. Kaṭaṅkaṭerī is identified as dāruharidrā, while kālīyaka is described as a well-known substance resembling dāruharidrā. ‘Coated with washed ghee’ means that the ingredients are mixed with it.
When pain is very severe, gentle fomentation is considered suitable around the eyes, as is the application of leeches. Drinking a large quantity of ghee is said to restrain the pain; the treatment prescribed for pittābhiṣyanda is also applied as appropriate.
For irrigation and other measures mentioned but not specified here, the commentary refers to substances prescribed for pittābhiṣyanda, then explains additional steps. It says pain may arise from vāta associated with procedures such as venesection, or from rakta obstructed by vāta. Gentle fomentation is assigned to severe pain regarded as vāta-derived; leech application is assigned where abundant affected blood is thought to cause obstruction. Drinking a large quantity of ghee is given as internal medicine for the vāta-derived presentation, whereas the regimen for pittābhiṣyanda is assigned when the blood involvement is slight. Niyacchati means ‘restrains’ or ‘prevents.’
Key terms
mṛdu sveda
Gentle fomentation described for severe pain in the stated classical interpretation.
jalaukā
Leeches used in the historical blood-removal procedure.
pittābhiṣyanda
The pitta-associated form of abhiṣyanda whose regimen is referred to here.
vāta-anubandha
Association with vāta used by the commentary to explain the pain.
The verse describes an āścyotana. Ambarasaṃvṛta means wrapped in cloth, and nyasta means placed or immersed. If rainwater is unavailable, the commentary permits water found on the ground that is considered predominantly endowed with the quality of open sky. Some authorities also use this same preparation for pariṣeka.
Key terms
kaśeru
One of the two powdered ingredients in the preparation.
madhuka
One of the two powdered ingredients in the preparation.
āntarikṣa ap
Rainwater or atmospheric water used for the preparation.
āścyotana
Ocular instillation or eye drops in the classical procedure.
pariṣeka
Irrigation, offered by some authorities as an alternative use.
Equal quantities of flowers of pāṭalī, arjuna, śrīparṇī, dhātakī, dhātrī, bilva, the two bṛhatīs, and bimbīloṭa are combined with mañjiṣṭhā and ground with honey or sugarcane juice. This is prescribed as an añjana for calming raktābhiṣyanda.
The commentary identifies śrīparṇī as kāśmarī, dhātrī as āmalakī, and bimbīloṭa or bhilloṭa as a tree of the Himalayan region. It states that this añjana is to be used for calming residual doṣa only after the person's doṣas have been cleansed through purgation and related procedures, and not while they remain uncleansed.
Key terms
śrīparṇī
Identified in the commentary as kāśmarī.
dhātrī
Identified in the commentary as āmalakī.
bimbīloṭa
Also called bhilloṭa and described as a Himalayan tree.
añjana
A medicinal ocular application intended here for raktābhiṣyanda.
śeṣa-doṣa
Residual doṣa said to remain after prior cleansing.
Sandalwood, kumuda, patra, śilājatu, kuṅkuma, iron and copper powders, tuttha, neem exudate, rasāñjana, tin, and the residue of bronze are ground with honey and made into large wicks. These are commended for use as añjana.
The commentary identifies patra as patraka, añjana in the ingredient list as rasāñjana, and ‘flower juice’ as honey. It explains that the large wicks are praised for the four disorders beginning with mantha because they can perform scraping and related actions. It then cites a separate rule for size: a scraping wick is the measure of a hareṇu; a soothing wick is one and a half times that amount, and a healing wick twice that amount.
Key terms
tuttha
A mineral substance included in the ocular formulation.
rasāñjana
The substance intended by añjana in the ingredient list.
kāṃsya-mala
Residue or oxide associated with bronze, included as an ingredient.
varti
A medicinal wick formed from the ground ingredients.
lekhana
A scraping action attributed to one type of añjana.
For sirotpāta, rasāñjana, ghee, and honey are described as a medicine; likewise, rock salt and kāsīsa rubbed with breast milk are praised. Other añjanas combine conch, naipālī, tuttha, dārvī, and rock salt with honey; another uses juice of śirīṣa flowers with surā, marica, and honey; gairika combined with honey is also considered suitable as añjana.
After giving common treatment for the four disorders beginning with mantha, the commentary presents special treatment for sirotpāta. It identifies añjana here as rasāñjana, the ghee as cow's ghee, naipālī as manaḥśilā, and gairika as svarṇagairika. Marica is usually understood in its familiar sense, although some authorities interpret it here as sita-marica, another name for the fruit of śobhāñjana. The commentator notes that these añjana formulas are expressed in portions of verses rather than as complete independent verses.
Key terms
sirotpāta
The ocular-vessel disorder for which these special formulations are stated.
kāsīsa
A mineral ingredient in one ocular formulation.
naipālī
Identified by the commentary as manaḥśilā.
manaḥśilā
The mineral substance identified with naipālī in the commentary.
marica
An ingredient read either in its familiar sense or, by some authorities, as sita-marica/śobhāñjana fruit.
सिराहर्षेऽञ्जनं कुर्यात् फाणितं मधुसंयुतम् ||१७||
मधुना तार्क्ष्यजं वाऽपि कासीसं वा ससैन्धवम् |
वेत्राम्लस्तन्यसंयुक्तं फाणितं च ससैन्धवम् ||१८||
Meaning of the śloka
For sirāharṣa, the text prescribes an añjana of phāṇita combined with honey. It also lists honey with tārkṣyaja; kāsīsa with saindhava and honey; and phāṇita combined with vetra-amla, breast milk, and saindhava.
The commentator distinguishes four añjana formulations: phāṇita with honey; tārkṣyaja, identified as rasāñjana, with honey; kāsīsa, saindhava, and honey; and phāṇita with vetra-amla, breast milk, and saindhava. Vetra-amla is explained as amlavetasa. Other interpreters divide the expression into vetra, meaning a tender cane shoot, and amla, meaning either amlavetasa or amlīkā; the commentary adds that Jejjaṭācārya rejected that interpretation.
Key terms
सिराहर्ष (sirāharṣa)
The eye condition for which these añjana formulations are stated.
फाणित (phāṇita)
A thickened sweet preparation used as a base in two formulations.
तार्क्ष्यज (tārkṣyaja)
Identified by the commentary as rasāñjana.
कासीस (kāsīsa)
A mineral substance included in one historical eye preparation.
वेत्राम्ल (vetra-amla)
Explained primarily as amlavetasa, with alternative interpretations preserved in the commentary.
पैत्तं विधिमशेषेण कुर्यादर्जुनशान्तये |
इक्षुक्षौद्रसितास्तन्यदार्वीमधुकसैन्धवैः ||१९||
सेकाञ्जनं चात्र हितमम्लैराश्च्योतनं तथा |
सितामधुककट्वङ्गमस्तुक्षौद्राम्लसैन्धवैः ||२०||
बीजपूरककोलाम्लदाडिमाम्लैश्च युक्तितः |
एकशो वा द्विशो वाऽपि योजितं वा त्रिभिस्त्रिभिः ||२१||
स्फटिकं विद्रुमं शङ्खो मधुकं मधु चैव हि |
शङ्खक्षौद्रसितायुक्तः सामुद्रः फेन एव वा ||२२||
द्वाविमौ विहितौ योगावञ्जनेऽर्जुननाशनौ |
सैन्धवक्षौद्रकतकाः सक्षौद्रं वा रसाञ्जनम् ||२३||
कासीसं मधुना वाऽपि योज्यमत्राञ्जने सदा |२४|
Meaning of the śloka
For calming arjuna, the full regimen taught for a pitta-origin condition is to be used. The passage lists sprinkling or añjana with sugarcane, honey, sugar, breast milk, dārvī, madhuka, and saindhava, and eye drops made from sour liquids. Further eye-drop combinations use sugar, madhuka, kaṭvaṅga, mastu, honey, sour substances, saindhava, citron, sour kola, and sour pomegranate, singly, in pairs, or in groups of three as appropriate. It also gives several añjana combinations containing sphaṭika, coral, conch, madhuka, honey, sea foam, saindhava, kataka, rasāñjana, or kāsīsa.
The commentator identifies this as treatment for rakta-arjuna and explains that the pitta regimen is the one previously taught for pittābhiṣyanda. The sugarcane-through-saindhava group is used for sprinkling and añjana, while sour liquids are used specifically as eye drops. The ingredients from sugar through sour pomegranate may be selected singly or in combinations according to the strength of the doṣa. Vidruma means coral. The commentary then separates the listed materials into several distinct añjana formulations: one based on sphaṭika and related substances, another of conch, honey, sugar, and sea foam, followed by saindhava-honey-kataka, rasāñjana with honey, and kāsīsa with honey.
Key terms
अर्जुन (arjuna)
The ocular condition addressed in this passage, specified by the commentary as rakta-arjuna.
पैत्त विधि (paitta vidhi)
The therapeutic regimen previously taught for pittābhiṣyanda.
Powders of all metals, mineral substances, salts, gems, teeth, horns, and the avasādana group are described as scraping añjana materials. Another scraping añjana contains eggshell, garlic, the three pungent substances, karañja seed, and elā. Such an application is stated for a patient who has first undergone the complete anti-syanda regimen extending from bloodletting through puṭapāka.
The commentary expands ‘all metals’ to include gold, tin, lead, copper, silver, iron, and related materials; dhātu includes substances such as manaḥśilā and gairika; the salts are the five beginning with saindhava; gems include vaidūrya and emerald; and teeth and horns are from cattle and other animals. The avasādana group includes kāsīsa and related materials described elsewhere. The second scraping formulation is then explained. Before using such añjana, the patient is said to undergo the entire sequence for countering syanda: venesection, purgation, cleansing of the head, internal measures, external applications, sprinkling, nasya, smoke, eye drops, anointing, tarpaṇa, and puṭapāka. Some read puṭapākāvasādena and explain it as a sequence whose limit or conclusion is puṭapāka.
Key terms
लेख्याञ्जन (lekhyāñjana)
A scraping or abrasive medicinal eye application.
धातु (dhātu)
Mineral substances here exemplified by manaḥśilā and gairika.
अवसादन गण (avasādana gaṇa)
A group of substances including kāsīsa, referenced from another classification.
रक्तविस्रावण (raktavisrāvaṇa)
Bloodletting, named as part of the preparatory therapeutic sequence.
पुटपाक (puṭapāka)
The concluding eye procedure in the therapeutic sequence described by the commentary.
Adhikarana ೧೫ (೨೭) · Śloka ೨೭
ಅನೇನಾಪಹರೇಚ್ಛುಕ್ರಮವ್ರಣಂ ಕುಶಲೋ ಭಿಷಕ್ ||೨೭||
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अनेनापहरेच्छुक्रमव्रणं कुशलो भिषक् ||२७||
Meaning of the śloka
A skilled physician is instructed to remove an avraṇa śukra by this method.
The commentator extends the preceding treatment to avraṇa śukra. ‘By this method’ means using the previously described lekhyāñjana after the patient has undergone preparatory measures beginning with bloodletting.
Key terms
अव्रण शुक्र (avraṇa śukra)
A śukra condition described as being without an ulcer or wound.
लेख्याञ्जन (lekhyāñjana)
The previously described scraping eye application.
रक्तविस्रावण (raktavisrāvaṇa)
Bloodletting, cited as the beginning of the preparatory regimen.
भिषक् (bhiṣak)
The physician who is stated to perform the treatment.
उत्तानमवगाढं वा कर्कशं वाऽपि सव्रणम् |
शिरीषबीजमरिचपिप्पलीसैन्धवैरपि ||२८||
शुक्रस्य घर्षणं कार्यमथवा सैन्धवेन तु |
कुर्यात्ताम्ररजःशङ्खशिलामरिचसैन्धवैः ||२९||
अन्त्याद्द्विगुणितैरेभिरञ्जनं शुक्रनाशनम् |
कुर्यादञ्जनयोगौ वा सम्यक् श्लोकार्धिकाविमौ ||३०||
शङ्खकोलास्थिकतकद्राक्षामधुकमाक्षिकैः |
क्षौद्रदन्तार्णवमलशिरीषकुसुमैरपि ||३१||
क्षाराञ्जनं वा वितरेद्बलासग्रथितापहम् |
मुद्गान् वा निस्तुषान् भृष्टान् शङ्खक्षौद्रसितायुतान् ||३२||
मधूकसारं मधुना योजयेच्चाञ्जने सदा |
बिभीतकास्थिमज्जा वा सक्षौद्रः शुक्रनाशनः ||३३||
शङ्खशुक्तिमधुद्राक्षामधुकं कतकानि च |
द्वित्वग्गते सशूले वा वातघ्नं तर्पणं हितम् ||३४||
वंशजारुष्करौ तालं नारिकेलं च दाहयेत् |
विस्राव्य क्षारवच्चूर्णं भावयेत्करभास्थिजम् ||३५||
बहुशोऽञ्जनमेतत्स्याच्छुक्रवैवर्ण्यनाशनम् |३६|
Meaning of the śloka
For śukra that is superficial or deep, rough, or accompanied by a lesion, the passage prescribes rubbing with śirīṣa seed, marica, pippalī, and saindhava, or with saindhava alone. It then lists numerous scraping añjana formulations using copper powder, conch, śilā, marica, saindhava, and combinations of conch, kola seed, kataka, grapes, madhuka, honey, tooth material, sea foam, śirīṣa flower, alkaline añjana, roasted husked mudga, bibhītaka seed kernel, and related materials. For śukra involving two layers and accompanied by pain, a vāta-pacifying tarpaṇa is said to be beneficial. A further ash and camel-bone preparation is described for correcting discoloration of śukra.
The commentator says that after discussing avraṇa śukra, the text returns to treatment of savraṇa śukra. Whether superficial in one layer or deep in two or more layers, it is first prepared by the previously described regimen and then scraped. Because savraṇa conditions are generally treated with nourishing measures, the commentator resolves an apparent conflict: scraping is used first in the rough stage and tarpaṇa afterward. A variant reads ‘one should scrape the wounded condition’ instead of ‘rough or wounded.’ Śilā is identified as manaḥśilā; kola seed as badara seed; kataka as the water-clearing fruit likened to hare droppings; madhuka as yaṣṭīmadhu; tooth as cow tooth; and arṇavamala as sea foam. Several distinct formulations and a variant reading śaṅkhāśmanta for śaṅkhaśukti are preserved. The line on involvement of two layers is absent from some recensions but retained because Jejjaṭa read it. For the final preparation, vaṃśaja means a bamboo shoot; other interpreters understand the mature stones of aruṣkara and related plants, while still others say the roots. The elaborate preparation is applied by rubbing the affected area and then washing the eye. The commentator clarifies that it is said to remove discoloration, not śukra itself, by making the affected area dark.
Key terms
सव्रण शुक्र (savraṇa śukra)
A śukra condition accompanied by a lesion or wound.
घर्षण (gharṣaṇa)
Rubbing or abrasion prescribed for the affected ocular area.
मनःशिला (manaḥśilā)
The mineral substance identified by the commentary for śilā.
द्वित्वग्गत (dvitvaggata)
Described by the commentary as śukra situated in two ocular layers.
तर्पण (tarpaṇa)
A nourishing ocular procedure advised after scraping in the stated painful, deeper condition.
शुक्रवैवर्ण्य (śukra-vaivarṇya)
Discoloration of śukra, which the final preparation is said to alter rather than remove the lesion itself.
For ajakā, the passage instructs piercing from the side with a needle to drain its fluid, filling the resulting wound with powdered beef and ghee, and repeatedly scraping it if its projecting part has reached the eyelid.
The commentator presents this treatment in connection with correcting the deformity produced by ajakā, which is described as incurable. Some authorities do not read these verses, but the commentator retains them because Jejjaṭa included them. The text also extends scraping to this stage: if the raised, beak-like projection of the ajakā has reached the eyelid, it is to be scraped repeatedly.
Key terms
अजका (ajakā)
An ocular condition described by the commentary as incurable and producing a deformity.
सूच्या विद्ध्वा (sūcyā viddhvā)
Piercing with a needle, an invasive historical procedure.
विस्राव्य (visrāvya)
Draining the contained fluid.
अवलिखेत् (avalikhet)
To scrape, here repeatedly, when the raised projection reaches the eyelid.
वर्त्म (vartma)
The eyelid; the commentary contrasts it with the beak-like projecting part.
For the two forms of pāka described as with swelling and without swelling, the physician is instructed to prepare the patient with oleation and fomentation, puncture a vein, and then employ sprinkling, eye drops, nasya, and puṭapāka.
Having separately described treatment for vāta-, pitta-, kapha-, and blood-associated abhiṣyanda, the commentator says that the text now addresses conditions involving the combined doṣas. ‘There’ refers to the two forms of pāka. The veins intended are said to be those near the outer canthus, beside the nose, or on the forehead. Āścyotana is glossed as filling or applying liquid to the eye.
Key terms
सशोफ पाक (saśopha pāka)
The form of pāka accompanied by swelling.
अशोफ पाक (aśopha pāka)
The form of pāka without swelling.
सिराव्यध (sirāvyadha)
Puncturing a vein for bloodletting.
आश्च्योतन (āścyotana)
Application of liquid to the eye, glossed here as akṣipūraṇa.
पुटपाक (puṭapāka)
A historical ocular therapeutic preparation or procedure.
After cleansing by all the prescribed measures, añjana is to be used. The passage lists ghee kept for a month in a copper vessel with saindhava; similarly prepared maireya, curd, or the upper fatty layer of curd; ghee with copper residue; breast milk with saindhava; madhūka essence with honey and an equal amount of gairika; or ghee, saindhava, and copper combined with breast milk.
The commentary states that the verse identifies the stage at which añjana is used in the two forms of pāka: after cleansing through both internal and external measures. Maireya is explained as a combined fermentation of surā and āsava, and dadhyuttaraka as the upper essence or rich layer of curd. The intended preparations vary with the state described: oily añjana after the eye has been dried by blood removal and related measures; maireya or curd prepared in copper with saindhava when vāta predominates; dadhyuttaraka when pitta predominates without excessive dryness; and, after bloodletting in the swollen form, ghee with copper residue, breast milk with saindhava, or madhūka and gairika with honey. The final combinations are said to be used when some blood-associated disorder remains in either form of pāka.
Key terms
सर्वतः शुद्ध (sarvataḥ śuddha)
Cleansed by both internal and external therapeutic measures.
मैरेय (maireya)
Explained as a combined fermentation of surā and āsava.
दध्युत्तरक (dadhyuttaraka)
The upper rich portion or essence of curd.
कांस्यमल (kāṃsyamala)
Residue or deposit from bell metal or bronze included in an eye preparation.
The commentator identifies ārevata as kṛtamālaka. Some read airāvata instead, in which case it means nāraṅga. ‘With saindhava’ means with a small quantity rather than an equal proportion. Rasakriyā is described as having the consistency of phāṇita, and its preparation was explained in the treatment of pittābhiṣyanda. Another reading replaces ‘sour kola with saindhava’ with ‘sour kola, honey, and saindhava.’
Key terms
रसक्रिया (rasakriyā)
A concentrated preparation described as having the consistency of phāṇita.
आरेवत (ārevata)
Identified as kṛtamālaka; a variant airāvata is explained as nāraṅga.
पाक (pāka)
The ocular inflammatory or suppurative condition this preparation is intended to counter.
ससैन्धव (sasaindhava)
Containing a small quantity of saindhava, not an equal amount.
The commentator introduces this as an āścyotana formulation. Abalā-kṣīra means a woman's breast milk and is to be understood as the liquid used in grinding. This eye-drop preparation is specified for the swollen form of pāka when kapha predominates.
Key terms
नागर (nāgara)
A named plant substance matured in ghee and saindhava for this preparation.
अबलाक्षीर (abalā-kṣīra)
Woman's breast milk, used as the grinding liquid according to the commentary.
आश्च्योतन (āścyotana)
A liquid eye application or eye drop.
सशोफ पाक (saśopha pāka)
The swollen form of pāka for which the commentary specifies this preparation.
The commentator identifies kṛṣṇā seed as the seed or grain of pippalī and kīṭaśatru as viḍaṅga. The statement that it may be used ‘without hesitation’ means that this añjana is to be given when either form of pāka has reached the stage appropriate for añjana.
Key terms
जाती पुष्प (jātī puṣpa)
Jasmine flower included in the formulation.
शृङ्गवेर (śṛṅgavera)
A plant ingredient in the añjana.
कृष्णाबीज (kṛṣṇā-bīja)
Identified by the commentary as the seed or grain of pippalī.
कीटशत्रु (kīṭaśatru)
Identified by the commentary as viḍaṅga.
नेत्रपाक (netrapāka)
The ocular condition and treatment stage for which the añjana is prescribed.
Adhikarana ೨೩ (೪೫) · Śloka ೪೫
ಪೂಯಾಲಸೇ ಶೋಣಿತಮೋಕ್ಷಣಂ ಚ ಹಿತಂ ತಥೈವಾಪ್ಯುಪನಾಹನಂ ಚ |
ಕೃತ್ಸ್ನೋ ವಿಧಿಶ್ಚೇಕ್ಷಣಪಾಕಘಾತೀ ಯಥಾವಿಧಾನಂ ಭಿಷಜಾ ಪ್ರಯೋಜ್ಯಃ ||೪೫||
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पूयालसे शोणितमोक्षणं च हितं तथैवाप्युपनाहनं च |
कृत्स्नो विधिश्चेक्षणपाकघाती यथाविधानं भिषजा प्रयोज्यः ||४५||
Meaning of the śloka
For pūyālasa, bloodletting and upanāhana are stated to be beneficial. The physician should also apply, according to the prescribed method, the complete regimen that counteracts suppurative inflammation of the eye.
The commentator explains that this treatment concerns pūyālasa arising from the combined doṣas. Bloodletting is to be preceded by oleation and fomentation. Upanāhana means either applying a paste or a bandage prepared from substances suited to the doṣa, cleansing of wounds, and the eyes. The ‘complete regimen’ includes both internal and external cleansing measures, while ‘according to the prescribed method’ means without departing from what is wholesome.
Key terms
पूयालस (pūyālasa)
The suppurative ocular condition being treated in this passage.
शोणितमोक्षण (śoṇitamokṣaṇa)
Bloodletting, described here as a therapeutic procedure.
उपनाहन (upanāhana)
Application of a medicinal paste or bandage, as explained by the commentary.
ईक्षणपाक (īkṣaṇapāka)
Suppurative or inflammatory affection of the eye addressed by the regimen.
In this condition, an añjana prepared from kāsīsa, sindhuprabhava, and ārdraka is said to be beneficial. Another preparation is made from these substances with honey and with powders of copper and iron.
The commentator identifies this as a concentrated añjana beginning with kāsīsa and states that it is intended for pūyālasa. The word ‘and’ also includes the añjana described in connection with the two kinds of pāka. The overall construction is that the same ingredients, ground with honey and combined with copper and iron powders, form another añjana. A variant reading replaces the phrase ‘these, combined with honey, should then be used’ with wording that the commentator records but does not reconcile.
Key terms
कासीस (kāsīsa)
A mineral substance included in the historical eye preparation.
सिन्धुप्रभव (sindhuprabhava)
An ingredient named by the source whose precise identity is not explained here.
आर्द्रक (ārdraka)
Fresh ginger, named as an ingredient.
क्षौद्र (kṣaudra)
Honey, used as the grinding or combining medium.
ताम्रायसचूर्ण (tāmrāyasa-cūrṇa)
Powders of copper and iron included in the second preparation.
After properly removing the doṣas through measures beginning with snehana, and then providing the appropriate tarpaṇa, a moist or discharging eyelid condition should be treated with seka, añjana, āścyotana, nasya, and dhūma.
The commentator introduces treatment of praklinnavartman, also called pilla. ‘Measures beginning with sneha’ are expanded as oleation, venesection, purgation, cleansing of the head, and an evacuative enema. Apāsya means removing, tṛpti denotes tarpaṇa, and yathāsvam means according to what is individually appropriate.
Key terms
प्रक्लिन्नवर्त्मन् (praklinnavartman)
A moist or discharging condition of the eyelid, identified by the commentary as pilla.
तृप्ति (tṛpti)
Explained by the commentator as tarpaṇa, an ocular nourishing procedure.
सेक (seka)
A historical pouring or irrigation procedure for the eye.
An āścyotana is to be prepared from crushed musta, haridrā, madhuka, priyaṅgu, siddhārtha, rodhra, utpala, and sārivā. For this condition, the añjana is rasāñjana combined with honey.
The commentator says that the verse names substances for seka and āścyotana. ‘Crushed’ is explained as placing the substances in rainwater or another water of similar quality. Although the verse expressly mentions āścyotana, one view also prescribes seka, whereas others accept only āścyotana from these ingredients. For an unclotted or non-moist eyelid condition, the añjana is rasāñjana with honey. A variant reads lodhra and asitasārivā in place of rodhra, utpala, and sārivā; asitasārivā is explained as śyāmālatā, while other interpreters take asita to mean rasāñjana.
Key terms
आश्च्योतन (āścyotana)
A liquid eye instillation prepared from the listed substances.
सेक (seka)
An ocular pouring procedure included by one interpretation but not by all commentators.
रसाञ्जन (rasāñjana)
A concentrated medicinal substance used here as an añjana.
असितसारिवा (asitasārivā)
A variant ingredient identified as śyāmālatā, with an alternative interpretation of the wording.
पत्रं फलं चामलकस्य पक्त्वा क्रियां विदध्यादथवाऽञ्जनार्थे |
वंशस्य मूलेन रसक्रियां वा वर्तीकृतां ताम्रकपालपक्वाम् ||४९||
रसक्रियां वा त्रिफलाविपक्वां पलाशपुष्पैः खरमञ्जरेर्वा |५०|
Meaning of the śloka
For use as añjana, a rasakriyā may be prepared by cooking the leaves and fruit of āmalaka, or from the root of bamboo. It may be further dried into wicks after being cooked in a copper vessel. Separate rasakriyā preparations are also described from triphalā, palāśa flowers, or kharamañjarī.
The commentator introduces preparations of rasakriyā añjana. ‘Having cooked’ means reducing the material in the manner of a decoction. One rasakriyā is made from āmalaka leaf and fruit, another from the juice of bamboo root, and the latter may be dried further and formed into a wick. Tāmrapāla is explained as a copper cauldron. The commentator treats the preparations from triphalā, palāśa flowers, and kharamañjarī—identified as apāmārga—as separate rasakriyās.
Key terms
रसक्रिया (rasakriyā)
A concentrated preparation produced by cooking or reducing plant material.
आमलक (āmalaka)
The plant whose leaves and fruit are used in one preparation.
वंशमूल (vaṃśamūla)
Bamboo root, whose juice is used for another rasakriyā.
खरमञ्जरी (kharamañjarī)
Identified by the commentary as apāmārga.
वर्ती (vartī)
A wick-like form made by further drying the preparation.
Alternatively, the residue of bronze is burned together with cloth, ground with goat’s milk, and combined with white pepper and copper powder. This is to be used as a pratyañjana.
The commentator presents pratyañjana as a means of reassuring or restoring an eye weakened by a strong añjana. The summarized preparation uses the residue of bronze burned with cotton cloth, combined with white pepper and material derived from copper, and ground with goat’s milk. An añjana applied after the disturbed doṣa has subsided is termed pratyañjana.
Key terms
कांसस्य मल (kāṃsasya mala)
Residue or deposit from bronze used in the historical preparation.
छगलीपयस् (chagalī-payas)
Goat’s milk used as the grinding medium.
प्रत्यञ्जन (pratyañjana)
An eye application used after the doṣa has calmed, here described after a strong añjana.
ताम्रचूर्ण (tāmra-cūrṇa)
Copper-derived powder included in the formulation.
Adhikarana ೨೯ (೫೧) · Śloka ೫೨
ಸಮುದ್ರಫೇನಂ ಲವಣೋತ್ತಮಂ ಚ ಶಙ್ಖೋಽಥ ಮುದ್ಗೋ ಮರಿಚಂ ಚ ಶುಕ್ಲಮ್ ||೫೧||
ಚೂರ್ಣಾಞ್ಜನಂ ಜಾಡ್ಯಮಥಾಪಿ ಕಣ್ಡೂಮಕ್ಲಿನ್ನವರ್ತ್ಮಾನ್ಯುಪಹನ್ತಿ ಶೀಘ್ರಮ್ |೫೨|
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समुद्रफेनं लवणोत्तमं च शङ्खोऽथ मुद्गो मरिचं च शुक्लम् ||५१||
चूर्णाञ्जनं जाड्यमथापि कण्डूमक्लिन्नवर्त्मान्युपहन्ति शीघ्रम् |५२|
Meaning of the śloka
A powdered añjana made from samudraphena, the finest salt, conch, mudga, and white marica is said to quickly remove heaviness or insensitivity, itching, and the condition of moist eyelids.
The commentator extends the formulations previously stated for aklinnavartman to praklinnavartman. Because praklinnavartman is regarded here as kapha-derived, only those among the preceding formulations that reduce kapha are intended, selected after examining the doṣa.
Key terms
प्रक्लिन्नवर्त्मन् (praklinnavartman)
A moist eyelid condition treated by selected preceding formulations.
अक्लिन्नवर्त्मन् (aklinnavartman)
The non-moist eyelid condition for which the preceding formulations were first described.
दोष (doṣa)
The governing pathological factor to be assessed before selecting a formulation.
कफहर (kaphahara)
Reducing kapha; the property used to select among the earlier formulations.
Adhikarana ೩೧ (೫೩) · Śloka ೫೩
ಸಕಜ್ಜಲಂ ತಾಮ್ರಘಟೇ ಚ ಘೃಷ್ಠಂ ಸರ್ಪಿರ್ಯುತಂ ತುತ್ಥಕಮಞ್ಜನಂ ಚ ||೫೩||
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सकज्जलं ताम्रघटे च घृष्ठं सर्पिर्युतं तुत्थकमञ्जनं च ||५३||
Meaning of the śloka
Tutthaka, together with an equal amount of kajjala, is rubbed in a copper vessel and combined with ghee for use as an añjana.
After giving the general treatment of praklinnavartman, the commentator introduces a specific treatment. Tutthaka and kajjala are taken in equal proportions, rubbed in a copper vessel, and mixed with ghee as an añjana.
Key terms
तुत्थक (tutthaka)
A mineral substance used in the historical eye preparation.
कज्जल (kajjala)
Soot or collyrium material used in an equal quantity with tutthaka.
ताम्रघट (tāmraghaṭa)
A copper vessel in which the substances are rubbed.
सर्पिस् (sarpis)
Ghee combined with the preparation.
अञ्जन (añjana)
A medicinal substance historically applied to the eye.
Thus ends the twelfth chapter of the Śālākya section within the Uttaratantra in Śrī Dalhaṇa’s commentary on the Suśruta Saṃhitā entitled Nibandhasaṅgraha. The source preserves the commentator’s name with the variant-looking form Dalha(hla)ṇa.
Key terms
रक्ताभिष्यन्दप्रतिषेध (raktābhiṣyanda-pratiṣedha)
The title of the chapter, concerning the prevention and treatment of raktābhiṣyanda.
शालाक्यतन्त्र (śālākyatantra)
The branch or textual section under which this chapter is placed.
उत्तरतन्त्र (uttaratantra)
The division of the Suśruta Saṃhitā containing this chapter.