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AYANAACADEMYby Dr Vijaya Dwarampudi
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११. श्लेष्माभिष्यन्दप्रतिषेधाध्यायः

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Adhikarana १ (१-२) · Śloka २

अथातः श्लेष्माभिष्यन्दप्रतिषेधं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२||

Meaning of the śloka

Now we shall explain the prevention and treatment of Śleṣmābhiṣyanda, as taught by the venerable Dhanvantari.

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पित्ताभिष्यन्दानन्तरं दोषक्रमेण कफाभिष्यन्दप्रतिषेधारम्भः- अथात इत्यादि||१-२||

Meaning of the commentary

After the treatment of Pittābhiṣyanda, the treatment of Kaphābhiṣyanda is begun next in the sequence of the doṣas, with the customary introductory words, ‘Now, therefore,’ and so forth.

Key terms

श्लेष्माभिष्यन्द (śleṣmābhiṣyanda)
The kapha-associated ocular disorder that is the subject of this chapter.
कफाभिष्यन्द (kaphābhiṣyanda)
The commentary’s equivalent designation for Śleṣmābhiṣyanda.
दोषक्रम (doṣakrama)
The sequence of doṣas that determines the order of the chapters.
प्रतिषेध (pratiṣedha)
Prevention and treatment in the chapter title.

Adhikarana २ (३-४) · Śloka ५

स्यन्दाधिमन्थौ कफजौ प्रवृद्धौ जयेत् सिराणामथ मोक्षणेन | स्वेदावपीडाञ्जनधूमसेकप्रलेपयोगैः कवलग्रहैश्च ||३|| रूक्षैस्तथाऽऽश्च्योतनसंविधानैस्तथैव रूक्षैः पुटपाकयोगैः | त्र्यहात्त्र्यहाच्चाप्यपतर्पणान्ते प्रातस्तयोस्तिक्तघृतं प्रशस्तम् ||४|| तदन्नपानं च समाचरेद्धि यच्छ्लेष्मणो नैव करोति वृद्धिम् |५|

Meaning of the śloka

When kapha-associated Abhiṣyanda and Adhimantha have become advanced, they should be treated by sirāmokṣa, together with fomentation, expressed medicinal applications, añjana, medicinal smoke, sprinkling, external pastes, and holding medicinal liquid in the mouth. Drying forms of āścyotana and puṭapāka are also prescribed. After a period of reducing nourishment, bitter-medicated ghee is commended for them in the morning at three-day intervals. Food and drink that do not increase śleṣman should be followed.

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सिराणामथ मोक्षणेनेत्यत्राथशब्दादयमभिप्रायः- कृतस्नेहादिपूर्वक्रमस्य प्रवृद्धावस्थायां सिरामोक्षः| पूर्वक्रममाह- स्वेदावपीडेत्यादि| त्र्यहात् त्र्यहादिति अतर्पणप्रेरितदिनचतुष्टयस्य तिक्तद्रव्यसाधितं प्रातः प्रशस्तं घृतं, तेन स्निग्धस्य त्र्यहात् सिरामोक्षः| ‘प्रातस्तयोस्तिक्तघृतं प्रशस्तं’ इत्यत्र ‘तौ प्रातरेवानु घृतं पिबेतां’ इति केचित् पठन्ति| ‘तदन्नपानं च समाचरेद्धि’ इत्यत्र ‘तत् प्रातरन्नं च समाचरेद्धि’ इति केचित् पठन्ति; प्रातर्ग्रहणं द्विरन्नकालनिषेधार्थमिति व्याख्यानयन्ति||३-४||-

Meaning of the commentary

The word ‘then’ in the statement about sirāmokṣa indicates that venesection is undertaken in the advanced stage only after the preliminary sequence beginning with oleation has been completed. The preliminary measures are the fomentation, expressed applications, and the other therapies listed in the verse. The commentary understands the passage about three-day intervals to mean that, after four days directed toward apatarpaṇa, ghee prepared with bitter substances is taken in the morning; once the person has thereby become oleated, sirāmokṣa follows after three days. Some authorities instead read, ‘the two should drink ghee only in the morning.’ For the line about food and drink, some read, ‘one should take that food in the morning’; they explain the mention of morning as prohibiting eating at two meal-times.

Key terms

स्यन्दाधिमन्थौ कफजौ (syandādhimanthau kaphajau)
Kapha-associated Abhiṣyanda and Adhimantha, the two ocular conditions addressed here.
सिरामोक्ष (sirāmokṣa)
The invasive classical procedure of releasing blood from a vein.
अपतर्पण (apatarpaṇa)
A reducing or depleting regimen that precedes the stated use of bitter-medicated ghee.
आश्च्योतन (āścyotana)
A classical procedure in which a medicinal liquid is dropped onto the eye.
पुटपाक (puṭapāka)
A classical preparation and ocular application, specified here in a drying form.
तिक्तघृत (tiktaghṛta)
Ghee prepared with bitter substances.

Adhikarana ३ (५) · Śloka ६

कुटन्नटास्फोटफणिज्झबिल्वपत्तूरपिल्वर्ककपित्थभङ्गैः ||५|| स्वेदं विदध्यात्... |६|

Meaning of the śloka

Fomentation should be carried out with broken leaves or tender shoots of Kuṭannaṭa, Āsphoṭa, Phaṇijjhaka, Bilva, Pattūra, Pilu, Arka, and Kapittha.

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स्वेदद्रव्याण्याह- कुटन्नटेत्यादि| कुटन्नटं तगरं; फणिज्झकः तीक्ष्णगन्धः स्वनाम्नैव प्रसिद्धः, अन्ये निर्गुण्डीमाहुः; पत्तूरः शरबालिकः, भङ्गैः पत्रभङ्गैः, अन्ये भङ्गशब्देन पल्लवानाहुः||५||-

Meaning of the commentary

The commentary identifies the substances used for fomentation. It equates Kuṭannaṭa with Tagara. Phaṇijjhaka is described as the sharply scented plant known by that name, although others identify it as Nirguṇḍī. Pattūra is identified as Śarabālikā. The word bhaṅga is explained as broken leaves, while others understand it to mean tender shoots.

Key terms

कुटन्नट (kuṭannaṭa)
A fomentation ingredient identified by the commentary as Tagara.
फणिज्झक (phaṇijjhaka)
A sharply scented plant; some authorities identify it as Nirguṇḍī.
पत्तूर (pattūra)
A plant identified in the commentary as Śarabālikā.
भङ्ग (bhaṅga)
Broken leaves according to one explanation, or tender shoots according to another.
स्वेद (sveda)
Fomentation using the listed plant materials.

Adhikarana ४ (६) · Śloka ६

... अथवाऽनुलेपं बर्हिष्ठशुण्ठीसुरकाष्ठकुष्ठैः |६|

Meaning of the śloka

Alternatively, an external paste may be prepared with Barhiṣṭha, dried ginger, Surakāṣṭha, and Kuṣṭha.

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अनुलेपद्रव्याण्याह- अथवेत्यादि| बर्हिष्ठं बालकम्|६|-

Meaning of the commentary

The commentary states that this passage lists the ingredients of the external paste and identifies Barhiṣṭha as Bālaka.

Key terms

अनुलेप (anulepa)
An external medicinal paste.
बर्हिष्ठ (barhiṣṭha)
An ingredient identified by the commentary as Bālaka.
शुण्ठी (śuṇṭhī)
Dried ginger, included in the external paste.
सुरकाष्ठ (surakāṣṭha)
A named plant substance included in the paste.
कुष्ठ (kuṣṭha)
A named aromatic medicinal substance included in the paste.

Adhikarana ५ (६-९) · Śloka १०

सिन्धूत्थहिङ्गुत्रिफलामधूकप्रपौण्डरीकाञ्जनतुत्थताम्रैः ||६|| पिष्टैर्जलेनाञ्जनवर्तयः स्युः पथ्याहरिद्रामधुकाञ्जनैर्वा | त्रीण्यूषणानि त्रिफला हरिद्रा विडङ्गसारश्च समानि च स्युः ||७|| बर्हिष्ठकुष्ठामरकाष्ठशङ्खपाठामलव्योषमनःशिलाश्च | पिष्ट्वाऽम्बुना वा कुसुमानि जातिकरञ्जशोभाञ्जनजानि युञ्ज्यात् ||८|| फलं प्रकीर्यादथवाऽपि शिग्रोः पुष्पं च तुल्यं बृहतीद्वयस्य | रसाञ्जनं सैन्धवचन्दनं च मनःशिलाले लशुनं च तुल्यम् ||९|| पिष्ट्वाऽञ्जनार्थे कफजेषु धीमान् वर्तीर्विदध्यान्नयनामयेषु |१०|

Meaning of the śloka

A medicated añjana wick may be made by grinding in water Sindhūttha, Hiṅgu, Triphalā, Madhūka, Prapauṇḍarīka, Añjana, Tuttha, and Tāmra. Alternatively, Pathyā, Haridrā, Madhuka, and Añjana may be used. Another formula uses equal parts of the three Uṣaṇas, Triphalā, Haridrā, and the essence of Viḍaṅga. Further alternatives combine Barhiṣṭha, Kuṣṭha, Amarakāṣṭha, conch shell, Pāṭhā, Amala, Vyoṣa, and Manaḥśilā, ground with water; or flowers of Jātī, Karañja, and Śobhāñjana. Other formulations use the fruit of Prakīrya, or Śigru fruit together with equal quantities of the flowers and fruits of the two Bṛhatīs; and equal parts of Rasāñjana, Saindhava, Candana, Manaḥśilā, Āla, and garlic. A learned practitioner is directed to prepare these wicks as añjana for kapha-associated eye disorders.

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वर्त्यञ्जनद्रव्याण्याह- सिन्धूत्थेत्यादि| त्रीण्यूषणानीति त्रिकटुकमित्यर्थः| बर्हिष्ठं वालकम्| अमरकाष्ठं देवदारु| प्रकीर्यः कण्टकिकरञ्जः| केचित् पुष्पमपि प्रकीर्यादेवेति कथयन्ति| तथा बृहतीद्वयस्य पुष्पं फलं च| आलं हरितालम्| एता वर्त्योऽर्धश्लोकसमापनाः पञ्च त्र्यूषणादिद्रव्यैर्ज्ञेयाः| पञ्जिकायां तु ‘व्योषमनःशिलाश्च’ इत्यनन्तरं ‘मूर्वा च जातीमुकुलानि चापि पिष्ट्वाऽम्बुनैतान् वितरेत्तथैव’ इति पठ्यते; व्याख्यानं च- त्र्यूषणाद्यष्टाङ्गमञ्जनं, बर्हिष्ठादि द्वादशाङ्गं, अथवेत्यनेन विकल्पवाचिना कण्टकिकरञ्जफलतुल्यांशैर्वक्ष्यमाणैरौषधैरेकमञ्जनं, शिग्रुफलतुल्यांशैर्वक्ष्यमाणैर्द्वितीयमञ्जनम्| ‘सिन्धूत्थहिङ्गु’ इत्यत्र केचित् ‘सिन्धुप्रसूतं’ इति पठन्ति||६-९||-

Meaning of the commentary

The commentary explains that the verses list ingredients for wick-form añjanas. ‘The three Uṣaṇas’ means Trikaṭu; Barhiṣṭha is Vālaka; Amarakāṣṭha is Devadāru; Prakīrya is thorny Karañja; and Āla is Haritāla. Some authorities say that the flower also belongs to Prakīrya, and the flowers and fruits of both Bṛhatī plants are intended. Five separate wicks are understood, each ending at a half-verse and beginning with the respective groups headed by the three Uṣaṇas. The Pañjikā preserves an additional line after ‘Vyoṣa and Manaḥśilā’: ‘also Mūrvā and buds of Jātī; after grinding these with water, one should administer them in the same way.’ Its explanation describes an eight-ingredient formula beginning with the three Uṣaṇas and a twelve-ingredient formula beginning with Barhiṣṭha. The alternative marker introduces one añjana made from the medicines that follow in quantities equal to thorny Karañja fruit, and a second from those that follow in quantities equal to Śigru fruit. Some read sindhuprasūta in place of sindhūtthahiṅgu.

Key terms

अञ्जनवर्ति (añjanavarti)
A wick-shaped classical preparation intended for application to the eye.
त्रीण्यूषणानि (trīṇy uṣaṇāni)
The three pungent substances, explained by the commentary as Trikaṭu.
अमरकाष्ठ (amarakāṣṭha)
A formula ingredient identified by the commentary as Devadāru.
प्रकीर्य (prakīrya)
A plant identified as thorny Karañja.
मनःशिला (manaḥśilā)
A mineral substance included in several of the historical eye formulas.
आल (āla)
A substance identified by the commentary as Haritāla.
पञ्जिका (pañjikā)
A commentary tradition that preserves an additional formula line and a different account of the ingredient groupings.

Adhikarana ६ (११-१२) · Śloka १२

रोगे बलासग्रथितेऽञ्जनं ज्ञैः कर्तव्यमेतत् सुविशुद्धकाये ||१०|| नीलान् यवान् गव्यपयोऽनुपीतान् शलाकिनः शुष्कतनून् विदह्य | तथाऽर्जकास्फोतकपित्थबिल्वनिर्गुण्डिजातीकुसुमानि चैव ||११|| तत्क्षारवत्सैन्धवतुत्थरोचनं पक्वं विदध्यादथ लोहनाड्याम् | एतद्बलासग्रथितेऽञ्जनं स्यादेषोऽनुकल्पस्तु फणिज्झकादौ ||१२||

Meaning of the śloka

In balāsagrathita, this collyrium is to be used by knowledgeable physicians after the patient's body has been thoroughly purified. Unripe barley, repeatedly treated with cow's milk, is dried with its awns and burned together with arjaka, āsphotaka, kapittha, bilva, nirguṇḍī, and jāti flowers. The resulting alkaline preparation is cooked with saindhava, tuttha, and rocanā and placed in an iron tube. This is the collyrium prescribed for balāsagrathita; a corresponding substitute method begins with phaṇijjhaka and the other stated substances.

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रोगे इत्यादि| ज्ञैरिति कुशलैर्वैद्यैरित्यर्थः| एतद् वक्ष्यमाणं क्षाराञ्जनम्| सुविशुद्धकाये इति सिराव्यधविरेकशिरोविरेकैरित्यर्थः| तदेव क्षारञ्जनं व्युत्पादयन्नाह- नीलानित्यादि| नीलान् अपक्वान् | गव्यपयोऽनुपीतान् कृष्णगोदुग्धभावितान्, पीतानिति वक्तव्ये अनुपीतानिति यत् कृतं तत् सप्ताहं सप्ताहद्वयं वा भावना कार्येति बोधयति| शलाकिनः शूकयुक्तान्| तदिति भस्मेत्यर्थः| नीलयवादिभस्मप्रस्थं, उष्णोदकाढकेन सह मेलयित्वा पुनः पुनरास्रावयेत्, यावत् क्षारोदकं तीक्ष्णं पिच्छिलं रक्तं च स्यात्, तदा भस्म विहाय तत्र क्षारोदके सैन्धवतुत्थरोचनमावापं क्षारोदकाद्द्वात्रिंशद्भागं दत्त्वा पचेत्| केचित् सैन्धवादिद्रव्याणि भस्मार्थं न तु आवापार्थमिति वदन्ति, तन्मतेऽप्रतिवापमेव पक्तव्यम्| फणिज्झकादावित्यत्रादिशब्दात् कुसुमादयो गृह्यन्ते||११-१२||

Meaning of the commentary

The commentator explains that jñaiḥ means skilled physicians and that the formulation being introduced is a kṣārāñjana, an alkaline collyrium. 'After thorough purification' is interpreted as after sirāvyadha, purgation, and cleansing through the head. The barley is unripe; the phrase concerning cow's milk means that it is treated with the milk of a black cow, and the unusual wording is taken to indicate treatment for one or two weeks. Śalākinaḥ means that the awns remain attached. 'That' refers to the ash. The commentary then describes repeatedly filtering the ash of unripe barley and the other plants with hot water until the alkaline liquid becomes sharp, slimy, and red; after discarding the ash, saindhava, tuttha, and rocanā, amounting to one thirty-second of the alkaline liquid, are added and cooked. Some authorities instead say that saindhava and the other substances belong among the materials burned for ash rather than being later additions; under their interpretation it is cooked without a separate addition. In 'phaṇijjhaka and the rest,' 'the rest' includes the flowers and the other listed materials.

Key terms

balāsagrathita
The eye disorder for which this alkaline collyrium is prescribed in this passage.
kṣārāñjana
An alkaline preparation intended for application as collyrium.
suvishuddhakāya (suviśuddhakāya)
A person whose body has been thoroughly purified, as interpreted by the commentary.
saindhava
Rock salt used as a component of the preparation.
tuttha
A mineral substance included in the historical collyrium.

Adhikarana ७ (१३) · Śloka १३

महौषधं मागधिकां च मुस्तां ससैन्धवं यन्मरिचं च शुक्लम् | तन्मातुलुङ्गस्वरसेन पिष्टं नेत्राञ्जनं पिष्टकमाशु हन्यात् ||१३||

Meaning of the śloka

Mahauṣadha, māgadhikā, mustā, saindhava, and the substance called white marica are ground with fresh mātuluṅga juice. Used as a collyrium, this formulation is said to remove piṣṭaka quickly.

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पिष्टकरोगेऽञ्जनमाह- महौषधमित्यादि| मरिचं शुक्लं शोभाञ्जनबीजम्||१३||

Meaning of the commentary

The commentator states that this verse gives a collyrium for piṣṭaka disease. Here, 'white marica' is identified as the seed of śobhāñjana.

Key terms

piṣṭaka
The eye disorder addressed by this collyrium.
mahauṣadha
A named medicinal substance in the formulation.
māgadhikā
A named ingredient of the formulation.
śobhāñjana-bīja
The seed identified by the commentator as 'white marica.'
mātuluṅga-svarasa
Fresh juice of mātuluṅga used as the grinding medium.

Adhikarana ८ (१४) · Śloka १४

फले बृहत्या मगधोद्भवानां निधाय कल्कं फलपाककाले | स्रोतोजयुक्तं च तदुद्धृतं स्यात्तद्वत्तु पिष्टे ... |१४|

Meaning of the śloka

At the time when the bṛhatī fruit is ripening, a paste of the substances arising from Magadha is placed inside it together with srotoja. When later removed, that preparation is likewise intended for piṣṭaka. The supplied verse is incomplete at its end.

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अपरमप्यञ्जनमाह- फले इत्यादि| फलपाककाले कण्टकारिफलमुद्धृतबीजं सौवीराञ्जनसमभागेन पिप्पलीकल्केन पूरयेत्, तत्कल्कं सप्तरात्रादनन्तरमुद्धृतं महौषधाद्यञ्जनवत् पिष्टकरोगे हितं पथ्यमित्यर्थः|१४|-

Meaning of the commentary

The commentator introduces another collyrium. At ripening time, the seeds are removed from a kaṇṭakārī fruit, and the fruit is filled with a paste of pippalī mixed with an equal amount of sauvīrāñjana. After seven nights, the paste is removed. Like the preceding collyrium beginning with mahauṣadha, it is regarded as beneficial and suitable in piṣṭaka disease.

Key terms

bṛhatī
The fruit named in the verse as the container for the preparation.
kaṇṭakārī
The fruit identified by the commentary in explaining the verse.
sauvīrāñjana
A collyrium substance combined in equal proportion with the pippalī paste.
piṣṭaka
The eye disorder for which the preparation is described as suitable.

Adhikarana ९ (१४) · Śloka १५

...विधिरेष चापि ||१४|| वार्ताकशिग्र्विन्द्रसुरापटोलकिराततिक्तामलकीफलेषु |१५|

Meaning of the śloka

The same method is also prescribed using the fruits of vārtāka, śigru, indrasurā, paṭola, kirātatikta, and āmalakī. The supplied text begins as a continuation of the preceding verse.

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कण्टकारिफलविधिमन्यत्रापि फलेऽतिदिशन्नाह- विधिरित्यादि| इन्द्रसुरा इन्द्रवारुणी||१४||-

Meaning of the commentary

The commentator says that the method described with kaṇṭakārī fruit is extended to these other fruits. Indrasurā is identified as indravāruṇī.

Key terms

vidhi
The preparation method carried forward from the preceding passage.
indrasurā
A plant name identified by the commentator as indravāruṇī.
kirātatikta
One of the fruits or plant materials to which the preceding method is extended.
āmalakī
One of the fruits named for use with the same method.

Adhikarana १० (१५) · Śloka १६

कासीससामुद्ररसाञ्जनानि जात्यास्तथा क्षा(को)रकमेव चापि ||१५|| प्रक्लिन्नवर्त्मन्युपदिश्यते तु योगाञ्जनं तन्मधुनाऽवघृष्टम् |१६|

Meaning of the śloka

Kāsīsa, sāmudra, rasāñjana, and the bud of jāti are combined. Ground with honey, this compound collyrium is prescribed for praklinnavartman. The source preserves a variant reading, kṣāraka or koraka, in the relevant expression.

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प्रक्लिन्नवर्त्मनि रोगे योगाञ्जनमाह- कासीसेत्यादि| जात्याः कोरकं जातीकलिका||१५||

Meaning of the commentary

The commentator states that this verse presents a compound collyrium for praklinnavartman. The koraka of jāti is explained as a jāti flower bud.

Key terms

praklinnavartman
The eyelid disorder for which this compound collyrium is prescribed.
kāsīsa
A mineral substance included in the historical formulation.
rasāñjana
A processed collyrium substance included in the compound.
jātyāḥ koraka
A jāti flower bud, according to the commentary.
yogāñjana
A compound collyrium made from several ingredients.

Adhikarana ११ (१६) · Śloka १७

नादेयमग्र्यं मरिचं च शुक्लं नेपालजाता च समप्रमाणा ||१६|| समातुलुङ्गद्रव एष योगः कण्डूं निहन्यात् सकृदञ्जनेन |१७|

Meaning of the śloka

Equal quantities of the best nādeya (identified here as saindhava), white marica, and the substance born in Nepal are combined with the juice of mātuluṅga. The text states that a single application of this añjana removes itching.

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सर्वेषां कफजाक्षिरोगाणामुपद्रवभूतायाः कण्ड्वाश्चिकित्सामाह- नादेयमित्यादि| नादेयमिति सैन्धवमित्यर्थः| मरिचं च शुक्लमिति शोभाञ्जनबीजमित्यर्थः; अन्ये शुक्लमेव मरिचं कथयन्ति| नेपालजाता मनःशिला||१६||-

Meaning of the commentary

The commentator introduces this as treatment for itching that occurs as a complication of all kapha-origin eye disorders. Nādeya is explained as saindhava. The expression ‘white marica’ is interpreted as the seed of śobhāñjana, while others understand it simply as white pepper. The substance ‘born in Nepal’ is identified as manaḥśilā.

Key terms

नादेय (nādeya)
A substance identified by the commentary as saindhava.
शुक्ल मरिच (śukla marica)
Interpreted either as śobhāñjana seed or, according to another view, white pepper.
नेपालजाता (nepālajātā)
‘Born in Nepal,’ identified by the commentary as manaḥśilā.
मातुलुङ्गद्रव (mātuluṅga-drava)
Juice of mātuluṅga used as the liquid component of the preparation.
अञ्जन (añjana)
A historical medicinal application to the eye.

Adhikarana १२ (१७) · Śloka १८

सशृङ्गवेरं सुरदारु मुस्तं सिन्धुप्रभू(सू)तं मुकुलानि जात्याः ||१७|| सुराप्रपिष्टं त्विदमञ्जनं हि कण्ड्वां च शोफे च हितं वदन्ति |१८|

Meaning of the śloka

Śṛṅgavera, suradāru, musta, sindhuprabhūta (with the variant sindhuprasūta), and jasmine buds are ground with surā. This añjana is said to be beneficial for itching and swelling.

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कण्ड्वामपरमप्यञ्जनमाह- सेत्यादि||१७||-

Meaning of the commentary

The commentator states briefly that this verse gives another añjana for itching; no further explanation of the ingredients or procedure is supplied.

Key terms

शृङ्गवेर (śṛṅgavera)
An ingredient named in the eye preparation.
सुरदारु (suradāru)
An aromatic plant substance included in the formulation.
मुस्त (musta)
A plant ingredient in the formulation.
जात्यामुकुल (jātyāḥ mukulāni)
Buds of jāti, or jasmine, used in the preparation.
सुरा (surā)
A fermented liquid used here for grinding the ingredients.

Adhikarana १३ (१८) · Śloka १९

स्यन्दाधिमन्थक्रममाचरेच्च सर्वेषु चैतेषु सदाऽप्रमत्तः ||१८|| (विशेषतो नावनमेव कार्यं संसर्जनं चापि यथोपदिष्टम् ) ||१९||

Meaning of the śloka

In all these conditions, the physician should remain attentive and follow the therapeutic sequence taught for syanda and adhimantha. The parenthetical portion adds that nāvana in particular should be performed, together with the prescribed saṃsarjana regimen.

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इदानीं बलासग्रथितपिष्टकप्रक्लिन्नवर्त्मसु विशेषचिकित्सामभिधाय सामान्यचिकित्सामाह- स्यन्देत्यादि| एतेषु बलसग्रथितपिष्टकप्रक्लिन्नवर्त्मसु| चकारादन्येष्वपि कफजाक्षिरोगेषु| अप्रमत्तः सावधानः||१८||

Meaning of the commentary

After describing specific treatment for balāsagrathita, piṣṭaka, and praklinnavartma, the commentator explains that the verse now states their general treatment. ‘All these’ refers to those three conditions; through the word ‘and,’ it also includes other kapha-origin eye disorders. Apramatta means careful or attentive.

Key terms

स्यन्द (syanda)
An eye disorder whose previously taught treatment sequence is to be followed here.
अधिमन्थ (adhimantha)
An eye disorder whose therapeutic sequence is referenced by the verse.
अप्रमत्त (apramatta)
Careful, attentive, and not negligent in treatment.
नावन (nāvana)
A nasal therapeutic administration mentioned in the parenthetical reading.
संसर्जन (saṃsarjana)
A prescribed graduated regimen to be followed as previously instructed.

Adhikarana पुष्पिका · Śloka ११

इति सुश्रुतसंहितायामुत्तरतन्त्रान्तर्गते शालाक्यतन्त्रे कफाभिष्यन्दप्रतिषेधो नामैकादशोऽध्यायः ||११||

Meaning of the śloka

Thus ends the eleventh chapter, entitled ‘Prevention and Treatment of Kaphābhiṣyanda,’ in the Śālākya-tantra section within the Uttaratantra of the Suśruta Saṃhitā.

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इति श्रीडल्ह(ह्ल)णविरचितायां निबन्धसङ्ग्रहाख्यायां सुश्रुतव्याख्यायामुत्तरतन्त्रान्तर्गते शालाक्यतन्त्रे एकादशोऽध्यायः||११||

Meaning of the commentary

Thus ends the eleventh chapter of the Śālākya-tantra within the Uttaratantra in the Nibandhasaṅgraha commentary on Suśruta composed by Śrī Dalhaṇa; the supplied text preserves a variant spelling in the commentator's name.

Key terms

कफाभिष्यन्दप्रतिषेध (kaphābhiṣyanda-pratiṣedha)
The chapter title, concerning the prevention and treatment of kaphābhiṣyanda.
शालाक्यतन्त्र (śālākya-tantra)
The textual division concerned here with disorders and treatment of the eye.
उत्तरतन्त्र (uttaratantra)
The section of the Suśruta Saṃhitā containing this chapter.
निबन्धसङ्ग्रह (Nibandhasaṅgraha)
The title of Dalhaṇa's commentary on the Suśruta Saṃhitā.
← 10. pittābhiṣyandapratiṣēdhādhyāyaḥ12. raktābhiṣyandapratiṣēdhādhyāyaḥ →