अथातः सर्वगतरोगविज्ञानीयमध्यायं व्याख्यास्यामः ||१||
यथोवाच भगवान् धन्वन्तरिः ||२||
Meaning of the śloka
Now we shall explain the chapter concerning the knowledge of diseases that affect all parts of the eye, as taught by the revered Dhanvantari.
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अथात इत्यादि| सर्वगतरोगविज्ञानीयः सर्वाश्रयरोगविज्ञानीय इत्यर्थः| कृष्णमण्डलप्रत्यासत्त्या दृष्टिगतरोगविज्ञानीयो युज्यते, यश्च दृष्टिगतरोगविज्ञानीयात् पूर्वं सर्वगतरोगविज्ञानीयारम्भः स दृष्टिगतानां तिमिरादीनामभिष्यन्दनिमित्तत्वं न स्यादिति बोधयति, सन्ध्यादिगतानां च स्यन्दकारणत्वं बोधयति||१-२||
Meaning of the commentary
The commentary explains sarvagata as sarvāśraya, meaning disorders whose site extends throughout the eye. It places this chapter before the discussion of disorders of vision to show that timira and related disorders of vision may arise from abhiṣyanda, and that disorders beginning in junctional and other ocular regions may also cause syanda.
Key terms
सर्वगतरोगविज्ञानीय (sarvagata-roga-vijñānīya)
Knowledge of diseases affecting all parts or sites of the eye.
सर्वाश्रय (sarvāśraya)
Having the whole eye, or all its sites, as the locus.
अभिष्यन्द (abhiṣyanda)
A classical ocular disease process identified here as a cause of certain disorders of vision.
तिमिर (timira)
A classical disorder of vision mentioned by the commentary.
The disorders affecting the whole eye are listed as four forms of syanda and an equal number of adhimantha, together with eye inflammation accompanied by swelling and eye inflammation without swelling, making ten. Seven more are named: Hatādhimantha, Anilaparyaya, Śuṣkākṣipāka, Anyatovāta, Amlādhyuṣita Dṛṣṭi, Sirāutpāta, and Sirāharṣa.
The commentary says these verses give the number of diseases that involve the entire eye. The first verse enumerates ten disorders and the second seven, for a total of seventeen diseases whose site is the whole eye.
Key terms
स्यन्द (syanda)
One of four classes of whole-eye disorder counted in the passage.
अधिमन्थ (adhimantha)
A group of four intensely painful ocular disorders counted here.
शोफान्वित पाक (śophānvita pāka)
Ocular inflammation or suppurative change accompanied by swelling.
अशोफयुत पाक (aśophayuta pāka)
Ocular inflammation or suppurative change without swelling.
Most diseases of the eye have abhiṣyanda or its causes at their root. Therefore, for the patient's welfare, a discerning physician should attend promptly to abhiṣyanda as it begins to develop.
Because the commentary regards eye diseases generally as arising from abhiṣyanda, it says that addressing abhiṣyanda serves as an approach to the full range of ocular diseases and should begin carefully at the prodromal stage. The phrase 'rooted in abhiṣyanda and its causes' includes abhiṣyanda itself, disturbed doṣas, and factors that aggravate them. Udīryamāna means 'arising.' The commentary also preserves the variant reading, 'for they arise from abhiṣyanda.'
Key terms
अभिष्यन्द (abhiṣyanda)
The classical ocular disease process treated here as a common source of other eye disorders.
निमित्त (nimitta)
Causal factors, including disturbed doṣas and factors said to aggravate them.
पूर्वरूप (pūrvarūpa)
The prodromal or early indicative stage mentioned by the commentary.
उदीर्यमाण (udīryamāna)
Beginning to arise or develop.
Adhikarana ४ (६) · Śloka ६
निस्तोदनं स्तम्भनरोमहर्षसङ्घर्षपारुष्यशिरोभितापाः |
विशुष्कभावः शिशिराश्रुता च वाताभिपन्ने नयने भवन्ति ||६||
Meaning of the śloka
In an eye affected by vāta, there are pricking pain, stiffness, horripilation, a rough or gritty sensation, harshness, pain in the head, pronounced dryness, and cool tears.
The commentary presents these as features of vātābhiṣyanda. Nistodana is pain like being pierced by a needle; stambhana is stiffness; saṅgharṣa is a coarse or gritty sensation; and śirobhitāpa is pain in the head. It preserves an alternative reading that describes dryness, scant ocular residue, and cold tears. Dūṣikā is explained as ocular waste or discharge. The condition is classified as treatable within the text's historical system.
Key terms
वाताभिष्यन्द (vātābhiṣyanda)
The vāta-associated form of abhiṣyanda described in this passage.
निस्तोदन (nistodana)
A needle-like pricking pain.
स्तम्भन (stambhana)
Stiffness of the affected eye.
सङ्घर्ष (saṅgharṣa)
A coarse, scraping, or gritty sensation.
दूषिका (dūṣikā)
Ocular residue or discharge in the variant reading.
In an eye affected by pitta, there are burning and inflammatory change, a desire for coolness, a smoky sensation, abundant tears, hot lacrimation, and yellow coloration of the eye.
The commentary identifies these as features of pittābhiṣyanda. Śiśirābhinandā means a desire for coolness. Dhūmāyana is explained as if smoke were rising or being emitted, and bāṣpasamucchraya as an abundance of tears. The condition is classified as treatable within the text's historical system.
Key terms
पित्ताभिष्यन्द (pittābhiṣyanda)
The pitta-associated form of abhiṣyanda described here.
दाह (dāha)
Burning sensation in the eye.
प्रपाक (prapāka)
A pronounced inflammatory or ripening change described in the eye.
धूमायन (dhūmāyana)
A sensation described as though smoke were rising.
In an eye affected by kapha, there is a preference for warmth, heaviness, swelling of the eye, itching, coating or accumulation, whiteness, excessive coldness, and frequent sticky discharge.
The commentary gives these as features of śleṣmābhiṣyanda. Upadeha means being coated with ocular waste, and sitatā means whiteness. This condition too is classified as treatable within the text's historical system.
Key terms
श्लेष्माभिष्यन्द (śleṣmābhiṣyanda)
The kapha-associated form of abhiṣyanda described here.
उष्णाभिनन्दा (uṣṇābhinandā)
A preference or desire for warmth.
अक्षिशोफ (akṣiśopha)
Swelling of the eye or its surrounding ocular tissues.
उपदेह (upadeha)
A coating or accumulation of ocular waste.
पिच्छिल स्राव (picchila srāva)
Sticky ocular discharge.
Adhikarana ७ (९) · Śloka ९
ताम्राश्रुता लोहितनेत्रता च राज्यः समन्तादतिलोहिताश्च |
पित्तस्य लिङ्गानि च यानि तानि रक्ताभिपन्ने नयने भवन्ति ||९||
Meaning of the śloka
In an eye affected by rakta, the tears are copper-colored, the eye is red, the vessels around it are intensely red, and the signs attributed to pitta are also present.
When these forms of abhiṣyanda increase in people who have not received care, an equal number of forms of adhimantha arise in the eye, accompanied by intense suffering.
The commentary states that adhimantha develops from abhiṣyanda and that there are four forms. Here vedanā denotes suffering in a general sense: each form carries the characteristic symptoms associated with its respective doṣa. Thus vāta-type abhiṣyanda leads to vāta-type adhimantha with intense pricking and the other vāta features, and the same relationship is stated for the pitta, śleṣman, and rakta forms.
Key terms
वृद्ध अभिष्यन्द (vṛddha abhiṣyanda)
Abhiṣyanda that has increased or progressed.
अक्रियावत् (akriyāvat)
A person for whom the condition has not been addressed or treated.
अधिमन्थ (adhimantha)
An intensely painful ocular disorder said here to develop from progressed abhiṣyanda.
तीव्रवेदना (tīvravedanā)
Intense suffering or pain, expressed according to the features of the relevant doṣa.
Adhikarana ९ (११) · Śloka ११
उत्पाट्यत इवात्यर्थं नेत्रं निर्मथ्यते तथा |
शिरसोऽर्धं च तं विद्यादधिमन्थं स्वलक्षणैः ||११||
Meaning of the śloka
When the eye feels as though it is being forcibly torn out or churned, and the same severe distress affects half of the head, the condition should be recognized as adhimantha together with its characteristic signs.
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अधिमन्थानां सामान्यलक्षणमाह- उत्पाट्यत इत्यादि| नेत्रं निर्मथ्यते तथेति न केवलं नेत्रमेव निर्मथ्यते शिरसोऽर्धं च तथा निर्मथ्यत इति, अर्धशिरसो वेदना च व्याधिस्वभावात्| स्वलक्षणैर्वातादीनां स्वकीयैर्लक्षणैः| केचिदत्राधिमन्थानां सामान्यलक्षणं न पठन्ति, पञ्जिकायां पठितत्वादस्माभिः पठितम्||११||
Meaning of the commentary
The commentary gives the general features of adhimantha. It explains that the churning pain affects not only the eye but also one half of the head, headache on that side being part of the disorder's character. 'Its own signs' means the particular signs of vāta and the other respective doṣas. Some authorities do not read this general description of adhimantha here; the commentator includes it because it is found in the Pañjikā.
Key terms
अधिमन्थ (adhimantha)
The classical intensely painful ocular disorder identified by these general features.
उत्पाट्यत इव (utpāṭyata iva)
Feeling as though the eye were being forcibly torn out.
निर्मथ्यते (nirmathyate)
Feeling churned or violently agitated by pain.
शिरसोऽर्ध (śiraso 'rdha)
One half of the head, said to share the severe pain.
स्वलक्षण (svalakṣaṇa)
The characteristic signs of the respective doṣa-associated form.
Adhikarana १० (१२-१३) · Śloka १३
नेत्रमुत्पाट्यत इव मथ्यतेऽरणिवच्च यत् |
सङ्घर्षतोदनिर्भेदमांससंरब्धमाविलम् ||१२||
कुञ्चनास्फोटनाध्मानवेपथुव्यथनैर्युतम् |
शिरसोऽर्धं च येन स्यादधिमन्थः स मारुतात् ||१३||
Meaning of the śloka
In the vāta-related form of Adhimantha, the eye feels as though it is being torn out and churned like the fire-sticks used to kindle fire. It is affected by rough friction-like discomfort, pricking and splitting pain; the fleshy parts appear swollen or engorged, and the eye is turbid. There are contraction, bursting sensations, distension, trembling, and piercing pain, and one half of the head is also affected.
After giving the features common to Adhimantha, the commentary explains its particular forms. Here saṅgharṣa means a rough, gritty sensation. It also preserves another reading, saṃharṣa, which would indicate a distinctive sensation resembling horripilation. Toda is pain like a needle-prick, while nirbheda is pain as though cut open with an instrument. Māṃsa-saṃrabdha means that the fleshy tissue is enlarged, and āvila means soiled or turbid. Within the text's historical classification, this form is considered treatable.
Key terms
अधिमन्थ (adhimantha)
The severe whole-eye disorder being described.
सङ्घर्ष / संहर्ष (saṅgharṣa / saṃharṣa)
Variant readings interpreted respectively as rough grittiness or a distinctive horripilation-like painful sensation.
तोद (toda)
Pricking pain compared to a needle puncture.
निर्भेद (nirbheda)
Splitting pain compared to being cut open by an instrument.
मांससंरब्ध (māṃsa-saṃrabdha)
Enlargement or engorgement of the fleshy tissue of the eye.
In pitta-related Adhimantha, the eye is covered with red streaks, discharges fluid, and burns as though scorched by fire. It resembles a piece of liver and burns like a wound smeared with alkali. The margins of the eyelids are intensely inflamed and swollen, there is sweating, vision appears yellow, and faintness and burning pain in the head accompany the eye disorder.
The commentary identifies these as the features of pitta-related Adhimantha. It explains the comparison with an alkali-smeared wound as indicating a strongly burning quality. Within the text's historical classification, the disorder is considered treatable.
Key terms
रक्तराजि (rakta-rāji)
Red streaks visible in the affected eye.
क्षारेणाक्तमिव क्षतम् (kṣāreṇāktam iva kṣatam)
A wound as though coated with alkali, used as a comparison for intense burning.
In śleṣman-related Adhimantha, the eye is swollen but not extremely engorged, with discharge and itching. It has sensations of coldness and heaviness, stickiness, ocular debris, and irritation. Objects are seen only with difficulty, as though the eye were turbid and filled with dust; distension of the nose and headache also occur.
The commentary identifies these as the features of śleṣman-related Adhimantha and defines dūṣikā as accumulated ocular impurity or discharge. Within the text's historical classification, this disorder too is considered treatable.
Key terms
श्लेष्माधिमन्थ (śleṣmādhimantha)
The form of Adhimantha attributed to śleṣman or kapha.
पैच्छिल्य (paicchilya)
A sticky or slimy quality in the affected eye.
दूषिका (dūṣikā)
Ocular debris or impurity, defined by the commentary as netramala.
हर्षण (harṣaṇa)
An irritating or tingling sensation in the eye.
पांशुपूर्णमिव (pāṃśu-pūrṇam iva)
The sensation or appearance of the eye as though filled with dust.
In rakta-related Adhimantha, the eye resembles the red bandhujīva flower, becomes darkened or distressed, and cannot tolerate touch. There is bloody discharge and pricking pain, and the directions appear like fire. The dark part of the eye looks red like an agnāriṣṭa fruit, while the eye appears intensely bright with redness around its margin.
The commentary identifies these as the features of rakta-related Adhimantha. It explains bandhujīva as the madhyāhna flower and ariṣṭaka as a dark fruit commonly called arīṭhā. Within the text's historical classification, this form is also considered treatable.
Key terms
बन्धुजीवप्रतीकाश (bandhujīva-pratīkāśa)
Resembling the red bandhujīva flower.
स्पर्शनाक्षम (sparśanākṣama)
Unable to tolerate touch because of sensitivity or pain.
रक्तास्राव (raktāsrāva)
Bloody discharge from the eye.
अग्नारिष्ट (agnāriṣṭa)
A fruit used as a colour comparison for the dark region of the eye.
The passage states that, when improper conduct or management occurs, kapha-origin Adhimantha may destroy vision in seven nights, the blood-origin form in five nights, the vāta-origin form in six nights, and the pitta-related form immediately.
The commentary says that the time limits for loss of vision are given according to doṣa so that both physician and patient will make every effort in treating forms of Adhimantha that the text considers curable when properly managed. It explains that the phrase 'through improper conduct' applies to all the forms, beginning with the śleṣman-origin type. The stated timing is also attributed to the inherent nature of each disorder. These are historical prognostic assertions of the source.
Key terms
दृष्टि (dṛṣṭi)
Vision, said here to be at risk of destruction.
मिथ्याचार (mithyācāra)
Improper conduct or management, which the commentary applies to every listed form.
Netrapāka accompanied by swelling presents with itching, coating or discharge, and tears, and the eye resembles a ripe udumbara fruit. It has burning, an irritating sensation, coppery redness, swelling, pricking pain, and heaviness. Sticky tears or discharge, described as alternately warm and cool, flow repeatedly; the eye is inflamed and undergoes pāka together with swelling.
The commentary identifies this as netrapāka with swelling and explains saṃrambhī as 'accompanied by swelling.' It offers no further interpretation of the remaining features.
Key terms
नेत्रपाक (netrapāka)
The inflammatory eye disorder described in the passage.
सशोफज (saśophaja)
Occurring together with swelling.
पक्वोदुम्बरसन्निभ (pakvodumbara-sannibha)
Resembling a ripe udumbara fruit in appearance.
संहर्ष (saṃharṣa)
An irritating or distressing ocular sensation.
ताम्रत्व (tāmratva)
A coppery-red appearance.
संरम्भी (saṃrambhī)
Explained by the commentary as accompanied by swelling.
Adhikarana १६ (२३) · Śloka २३
शोफहीनानि लिङ्गानि नेत्रपाके त्वशोफजे |२३|
Meaning of the śloka
In netrapāka without swelling, the signs are the same except that swelling is absent.
The commentary identifies this as aśophapāka and clarifies that 'the signs' means the signs previously given for netrapāka with swelling, but without the swelling itself. It classifies both forms of netrapāka as involving all three doṣas and considers both treatable within the text's historical system.
Key terms
अशोफज नेत्रपाक (aśophaja netrapāka)
Netrapāka in which swelling is absent.
शोफहीन (śopha-hīna)
Without swelling.
लिङ्ग (liṅga)
Clinical signs, here referring back to those of the swollen form.
त्रिदोषज (tridoṣaja)
Classified by the commentary as involving all three doṣas.
When vāta-related Adhimantha is neglected, it forcibly debilitates or dries the eye and produces severe pain. This disorder is called Hatādhimantha and is considered incurable within the text's historical prognosis.
The commentary presents Hatādhimantha as having the feature of drying or wasting of the entire eye. It explains sādayati as 'causes to decline or collapse,' specifically in the sense of drying or wasting. The source's designation of the disorder as incurable is a historical prognostic classification.
Key terms
उपेक्षण (upekṣaṇa)
Neglect of the preceding eye disorder.
वातात्मक अधिमन्थ (vātātmaka adhimantha)
Adhimantha characterized by or attributed to vāta.
सादयति (sādayati)
Causes the eye to decline, interpreted by the commentary as drying or wasting it.
हताधिमन्थ (hatādhimantha)
The advanced neglected condition named in this passage.
असाध्य (asādhya)
Regarded as incurable within the source's historical classification.
When vāyu, situated within the internal sirās, drives the faculty of sight outward, it produces the condition called Hatādhimantha. The learned regard it as incurable within the text’s classical prognosis.
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दृष्टिनिर्गमलक्षणं हताधिमन्थं दर्शयन्नाह- अन्तःसिराणामित्यादि| प्रतिक्षिपन् निष्कासयन्नित्यर्थः| यद्यपि हताधिमन्थलक्षणद्वित्वं ज्ञायते तथाऽप्येक एव, अतो न सङ्ख्यातिरेकः| जेज्जटाचार्यस्तु नयनशोषलक्षणहताधिमन्थस्य पाठं न पठति, दृष्टिनिर्गमलक्षणस्य हताधिमन्थस्य पाठं पठति, पञ्जिकाकारेण च विदेहोक्तं प्रकारद्वयेन हताधिमन्थलक्षणं दृष्ट्वा न्यूनतादोषभयात् पाठद्वयमपि पठितम्| तथा च विदेहः- “अन्तर्गतः सिराणां तु यदा तिष्ठति मारुतः| स तदा नयनं प्राप्य शीघ्रं दृष्टिं निरस्यति|| तस्यां निरस्यमानायां निर्मथ्नन्निव मारुतः| नयनं निर्वमत्याशु शूलतोदाधिमन्थनैः|| अथवा शोषयेदक्षि क्षीणतेजोबलानलम्| उत्पद्ममिव संशुष्कमवसीदति लोचनम्|| हताधिमन्थं तं विद्यादसाध्यं वातकोपतः”- इति||२४||
Meaning of the commentary
The commentary says this verse presents Hatādhimantha characterized by the expulsion or loss of sight, explaining pratikṣipan as ‘driving out.’ Although two descriptions of Hatādhimantha appear, it treats them as one disorder and therefore finds no excess in the stated disease count. Jejjaṭa reads only the form marked by loss of sight and omits the form marked by drying of the eye. The Pañjikā author, seeing both forms described by Videha, includes both readings to avoid a defect of omission. Videha says that vāyu lodged within the sirās may reach the eye, rapidly displace sight, and cause severe churning, piercing, and painful sensations; alternatively, it may dry and depress the eye like a withered lotus. He names this Hatādhimantha, arising from aggravated vāta and considered incurable in the classical system.
Key terms
हताधिमन्थ (hatādhimantha)
The classical eye disorder described here through loss of sight or, in an alternative account, drying and sinking of the eye.
दृष्टि (dṛṣṭi)
The faculty of sight said to be driven out or lost in this description.
सिरा (sirā)
The internal channels or vessels in which vāyu is said to be situated.
प्रतिक्षिपन् (pratikṣipan)
Explained by the commentary as expelling or driving out.
नयनशोष (nayana-śoṣa)
Drying of the eye, preserved as an alternative description in the commentary.
When aggravated vāyu moves through the two eyelid margins, the eye, and the eyebrow and causes pain in these places by turns, the condition is called Vātaparyāya.
The commentary explains that akṣi means the eye and bhrū means the eyebrow. ‘By turns’ indicates that pain occurs at one time in both eyelid regions, at another time in the eye, and at another in the eyebrow. It classifies the condition as curable within the text’s classical prognosis.
Key terms
वातपर्याय (vātaparyāya)
The classical name for pain attributed to vāyu that shifts among the eyelid regions, eye, and eyebrow.
पक्ष्मद्वय (pakṣma-dvaya)
The two eyelid or eyelash-bearing regions mentioned as sites of pain.
An eye affected by Śuṣkākṣipāka remains narrowed or closed, has hard and dry eyelids, gives unclear vision on looking, and is extremely difficult or painful to open.
The commentary explains kūṇita as closed or contracted and describes the eyelid as hard and dry. It interprets the statement about looking as disturbed or confused vision on attempting to see. It takes pratibodhana as opening the eye and says that opening is exceedingly difficult; another interpretation understands sudāruṇa specifically as opening with great difficulty. The condition is classified as arising from vāta and as curable in the classical system.
Key terms
शुष्काक्षिपाक (śuṣkākṣipāka)
The classical eye condition characterized here by dryness, hard eyelids, disturbed sight, and difficult opening.
कूणित (kūṇita)
Explained as closed or contracted.
दारुणरूक्षवर्त्म (dāruṇa-rūkṣa-vartma)
Having eyelids that are hard and dry.
अविलदर्शन (avila-darśana)
Unclear, disturbed, or confused vision when looking.
प्रतिबोधन (pratibodhana)
Opening the eye, described as exceedingly difficult.
Adhikarana २१ (२७) · Śloka २७
यस्यावटूकर्णशिरोहनुस्थो मन्यागतो वाऽप्यनिलोऽन्यतो वा |
कुर्याद्रुजोऽति भ्रुवि लोचने वा तमन्यतोवातमुदाहरन्ति ||२७||
Meaning of the śloka
When vāyu situated in the back of the neck, the ear, the head, the jaw, the manyā region, or another posterior site causes intense pain in the eyebrow or eye, the condition is called Anyatovāta.
The commentary defines avaṭu as the back of the neck and manyā as particular sirās at the sides of the neck. It explains ‘elsewhere’ as toward the back. The name Anyatovāta is considered descriptive because vāyu situated in one place produces pain in another. The condition is classified as arising from vāta and as curable in the classical system.
Key terms
अन्यतोवात (anyatovāta)
The classical condition in which vāyu located at one site is said to cause pain at another.
अवटु (avaṭu)
Explained by the commentary as the back of the neck.
मन्या (manyā)
Particular sirās situated at the sides of the neck, according to the commentary.
भ्रू (bhrū)
The eyebrow region, one of the sites of intense pain.
रुज् (ruj)
Pain, described here as intense and felt in the eyebrow or eye.
After sour or vidāhin food is eaten, the entire eye becomes covered with swelling and reddish areas tinged slightly blue. Such a condition is called Amlādhyuṣita.
The commentary explains vidāhin here as pungent or salty food, lohitaka as reddish coloration, and sanīla as slightly bluish. It understands Amlādhyuṣita as a condition in which pitta is aggravated by sour food. The disorder is classified as paittika and curable within the text’s classical system.
Key terms
अम्लाध्युषित (amlādhyuṣita)
The classical eye condition attributed here to pitta affected by sour food.
विदाहिन् (vidāhin)
Food described by the commentary in this context as pungent or salty.
शोफ (śopha)
Swelling involving the eye.
लोहितक (lohitaka)
Reddish coloration or red areas.
सनील (sanīla)
Having a slight bluish tinge.
Adhikarana २३ (२९) · Śloka २९
अवेदना वाऽपि सवेदना वा यस्याक्षिराज्यो हि भवन्ति ताम्राः |
मुहुर्विरज्यन्ति च ताः समन्ताद् व्याधिः सिरोत्पात इति प्रदिष्टः ||२९||
Meaning of the śloka
When the visible sirās of the eye become copper-red, either without pain or with pain, and repeatedly return to their natural color all around, the disorder is designated Sirotpāta.
The commentary explains virajyanti here as becoming free from the abnormal redness and returning to their natural color. It classifies Sirotpāta as arising from rakta and as curable within the text’s classical prognosis.
Key terms
सिरोत्पात (sirotpāta)
The classical eye disorder marked by recurrent copper-red coloration of the visible sirās.
अक्षिराजि (akṣi-rāji)
The visible linear vessels or streaks of the eye described as becoming copper-red.
ताम्र (tāmra)
Copper-colored or copper-red.
विरज्यन्ति (virajyanti)
Explained as losing the abnormal redness and returning to the natural color.
रक्तज (raktaja)
Classified in the commentary as arising from rakta.
Adhikarana २४ (३०) · Śloka ३०
मोहात् सिरोत्पात उपेक्षितस्तु जायेत रोगस्तु सिराप्रहर्षः |
ताम्राच्छमस्रं स्रवति प्रगाढं तथा न शक्नोत्यभिवीक्षितुं च ||३०||
Meaning of the śloka
When Sirotpāta is neglected through lack of judgment, the disorder called Sirāpraharṣa develops. Blood described as copper-colored and clear flows copiously, and the person is unable to look properly.
The commentary identifies the condition as Sirāharṣa, while the verse reads Sirāpraharṣa. It states that this disorder too arises from rakta and is curable within the text’s classical prognosis.
Key terms
सिराप्रहर्ष (sirāpraharṣa)
The disease name used in the verse for the condition said to follow neglected Sirotpāta.
सिराहर्ष (sirāharṣa)
The variant form of the disease name used by the commentary.
सिरोत्पात (sirotpāta)
The preceding eye disorder which, when neglected, is said to progress to this condition.
ताम्राच्छमस्र (tāmrāccham asra)
Blood described as copper-colored and clear; the exact parsing should be reviewed.
अभिवीक्षितुम् (abhivīkṣitum)
To look or see properly, which the affected person is said to be unable to do.
Adhikarana पुष्पिका · Śloka ६
इति सुश्रुतसंहितायामुत्तरतन्त्रे सर्वगतरोगविज्ञानीयो नाम षष्ठोऽध्यायः ||६||
Meaning of the śloka
Thus ends the sixth chapter of the Uttaratantra in the Suśruta Saṃhitā, entitled ‘Knowledge of Diseases Affecting the Whole Eye.’
The commentary colophon states that the sixth chapter of the Śālākya-tantra section within the Uttaratantra is complete in Dalhaṇa’s Suśruta commentary entitled Nibandhasaṅgraha. The source displays a spelling variation in Dalhaṇa’s name.
Key terms
सर्वगतरोगविज्ञानीय (sarvagata-roga-vijñānīya)
The chapter title, concerning knowledge of diseases affecting the eye as a whole.
उत्तरतन्त्र (uttaratantra)
The division of the Suśruta Saṃhitā in which this chapter occurs.
शालाक्यतन्त्र (śālākya-tantra)
The specialized subject division named in the commentary colophon.
निबन्धसङ्ग्रह (nibandhasaṅgraha)
The title of Dalhaṇa’s commentary on the Suśruta Saṃhitā.