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AYANAACADEMYby Dr Vijaya Dwarampudi
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૧૧. શ્લેષ્માભિષ્યન્દપ્રતિષેધાધ્યાયઃ

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Adhikarana ૧ (૧-૨) · Śloka ૨

અથાતઃ શ્લેષ્માભિષ્યન્દપ્રતિષેધં વ્યાખ્યાસ્યામઃ ||૧|| યથોવાચ ભગવાન્ ધન્વન્તરિઃ ||૨||

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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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પિત્તાભિષ્યન્દાનન્તરં દોષક્રમેણ કફાભિષ્યન્દપ્રતિષેધારમ્ભઃ- અથાત ઇત્યાદિ||૧-૨||

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 ૨ (૩-૪) · Śloka ૫

સ્યન્દાધિમન્થૌ કફજૌ પ્રવૃદ્ધૌ જયેત્ સિરાણામથ મોક્ષણેન | સ્વેદાવપીડાઞ્જનધૂમસેકપ્રલેપયોગૈઃ કવલગ્રહૈશ્ચ ||૩|| રૂક્ષૈસ્તથાઽઽશ્ચ્યોતનસંવિધાનૈસ્તથૈવ રૂક્ષૈઃ પુટપાકયોગૈઃ | ત્ર્યહાત્ત્ર્યહાચ્ચાપ્યપતર્પણાન્તે પ્રાતસ્તયોસ્તિક્તઘૃતં પ્રશસ્તમ્ ||૪|| તદન્નપાનં ચ સમાચરેદ્ધિ યચ્છ્લેષ્મણો નૈવ કરોતિ વૃદ્ધિમ્ |૫|

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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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સિરાણામથ મોક્ષણેનેત્યત્રાથશબ્દાદયમભિપ્રાયઃ- કૃતસ્નેહાદિપૂર્વક્રમસ્ય પ્રવૃદ્ધાવસ્થાયાં સિરામોક્ષઃ| પૂર્વક્રમમાહ- સ્વેદાવપીડેત્યાદિ| ત્ર્યહાત્ ત્ર્યહાદિતિ અતર્પણપ્રેરિતદિનચતુષ્ટયસ્ય તિક્તદ્રવ્યસાધિતં પ્રાતઃ પ્રશસ્તં ઘૃતં, તેન સ્નિગ્ધસ્ય ત્ર્યહાત્ સિરામોક્ષઃ| ‘પ્રાતસ્તયોસ્તિક્તઘૃતં પ્રશસ્તં’ ઇત્યત્ર ‘તૌ પ્રાતરેવાનુ ઘૃતં પિબેતાં’ ઇતિ કેચિત્ પઠન્તિ| ‘તદન્નપાનં ચ સમાચરેદ્ધિ’ ઇત્યત્ર ‘તત્ પ્રાતરન્નં ચ સમાચરેદ્ધિ’ ઇતિ કેચિત્ પઠન્તિ; પ્રાતર્ગ્રહણં દ્વિરન્નકાલનિષેધાર્થમિતિ વ્યાખ્યાનયન્તિ||૩-૪||-

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 ૩ (૫) · Śloka ૬

કુટન્નટાસ્ફોટફણિજ્ઝબિલ્વપત્તૂરપિલ્વર્કકપિત્થભઙ્ગૈઃ ||૫|| સ્વેદં વિદધ્યાત્... |૬|

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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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સ્વેદદ્રવ્યાણ્યાહ- કુટન્નટેત્યાદિ| કુટન્નટં તગરં; ફણિજ્ઝકઃ તીક્ષ્ણગન્ધઃ સ્વનામ્નૈવ પ્રસિદ્ધઃ, અન્યે નિર્ગુણ્ડીમાહુઃ; પત્તૂરઃ શરબાલિકઃ, ભઙ્ગૈઃ પત્રભઙ્ગૈઃ, અન્યે ભઙ્ગશબ્દેન પલ્લવાનાહુઃ||૫||-

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 ૪ (૬) · Śloka ૬

... અથવાઽનુલેપં બર્હિષ્ઠશુણ્ઠીસુરકાષ્ઠકુષ્ઠૈઃ |૬|

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... 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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અનુલેપદ્રવ્યાણ્યાહ- અથવેત્યાદિ| બર્હિષ્ઠં બાલકમ્|૬|-

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 ૫ (૬-૯) · Śloka ૧૦

સિન્ધૂત્થહિઙ્ગુત્રિફલામધૂકપ્રપૌણ્ડરીકાઞ્જનતુત્થતામ્રૈઃ ||૬|| પિષ્ટૈર્જલેનાઞ્જનવર્તયઃ સ્યુઃ પથ્યાહરિદ્રામધુકાઞ્જનૈર્વા | ત્રીણ્યૂષણાનિ ત્રિફલા હરિદ્રા વિડઙ્ગસારશ્ચ સમાનિ ચ સ્યુઃ ||૭|| બર્હિષ્ઠકુષ્ઠામરકાષ્ઠશઙ્ખપાઠામલવ્યોષમનઃશિલાશ્ચ | પિષ્ટ્વાઽમ્બુના વા કુસુમાનિ જાતિકરઞ્જશોભાઞ્જનજાનિ યુઞ્જ્યાત્ ||૮|| ફલં પ્રકીર્યાદથવાઽપિ શિગ્રોઃ પુષ્પં ચ તુલ્યં બૃહતીદ્વયસ્ય | રસાઞ્જનં સૈન્ધવચન્દનં ચ મનઃશિલાલે લશુનં ચ તુલ્યમ્ ||૯|| પિષ્ટ્વાઽઞ્જનાર્થે કફજેષુ ધીમાન્ વર્તીર્વિદધ્યાન્નયનામયેષુ |૧૦|

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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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વર્ત્યઞ્જનદ્રવ્યાણ્યાહ- સિન્ધૂત્થેત્યાદિ| ત્રીણ્યૂષણાનીતિ ત્રિકટુકમિત્યર્થઃ| બર્હિષ્ઠં વાલકમ્| અમરકાષ્ઠં દેવદારુ| પ્રકીર્યઃ કણ્ટકિકરઞ્જઃ| કેચિત્ પુષ્પમપિ પ્રકીર્યાદેવેતિ કથયન્તિ| તથા બૃહતીદ્વયસ્ય પુષ્પં ફલં ચ| આલં હરિતાલમ્| એતા વર્ત્યોઽર્ધશ્લોકસમાપનાઃ પઞ્ચ ત્ર્યૂષણાદિદ્રવ્યૈર્જ્ઞેયાઃ| પઞ્જિકાયાં તુ ‘વ્યોષમનઃશિલાશ્ચ’ ઇત્યનન્તરં ‘મૂર્વા ચ જાતીમુકુલાનિ ચાપિ પિષ્ટ્વાઽમ્બુનૈતાન્ વિતરેત્તથૈવ’ ઇતિ પઠ્યતે; વ્યાખ્યાનં ચ- ત્ર્યૂષણાદ્યષ્ટાઙ્ગમઞ્જનં, બર્હિષ્ઠાદિ દ્વાદશાઙ્ગં, અથવેત્યનેન વિકલ્પવાચિના કણ્ટકિકરઞ્જફલતુલ્યાંશૈર્વક્ષ્યમાણૈરૌષધૈરેકમઞ્જનં, શિગ્રુફલતુલ્યાંશૈર્વક્ષ્યમાણૈર્દ્વિતીયમઞ્જનમ્| ‘સિન્ધૂત્થહિઙ્ગુ’ ઇત્યત્ર કેચિત્ ‘સિન્ધુપ્રસૂતં’ ઇતિ પઠન્તિ||૬-૯||-

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 ૬ (૧૧-૧૨) · Śloka ૧૨

રોગે બલાસગ્રથિતેઽઞ્જનં જ્ઞૈઃ કર્તવ્યમેતત્ સુવિશુદ્ધકાયે ||૧૦|| નીલાન્ યવાન્ ગવ્યપયોઽનુપીતાન્ શલાકિનઃ શુષ્કતનૂન્ વિદહ્ય | તથાઽર્જકાસ્ફોતકપિત્થબિલ્વનિર્ગુણ્ડિજાતીકુસુમાનિ ચૈવ ||૧૧|| તત્ક્ષારવત્સૈન્ધવતુત્થરોચનં પક્વં વિદધ્યાદથ લોહનાડ્યામ્ | એતદ્બલાસગ્રથિતેઽઞ્જનં સ્યાદેષોઽનુકલ્પસ્તુ ફણિજ્ઝકાદૌ ||૧૨||

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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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રોગે ઇત્યાદિ| જ્ઞૈરિતિ કુશલૈર્વૈદ્યૈરિત્યર્થઃ| એતદ્ વક્ષ્યમાણં ક્ષારાઞ્જનમ્| સુવિશુદ્ધકાયે ઇતિ સિરાવ્યધવિરેકશિરોવિરેકૈરિત્યર્થઃ| તદેવ ક્ષારઞ્જનં વ્યુત્પાદયન્નાહ- નીલાનિત્યાદિ| નીલાન્ અપક્વાન્ | ગવ્યપયોઽનુપીતાન્ કૃષ્ણગોદુગ્ધભાવિતાન્, પીતાનિતિ વક્તવ્યે અનુપીતાનિતિ યત્ કૃતં તત્ સપ્તાહં સપ્તાહદ્વયં વા ભાવના કાર્યેતિ બોધયતિ| શલાકિનઃ શૂકયુક્તાન્| તદિતિ ભસ્મેત્યર્થઃ| નીલયવાદિભસ્મપ્રસ્થં, ઉષ્ણોદકાઢકેન સહ મેલયિત્વા પુનઃ પુનરાસ્રાવયેત્, યાવત્ ક્ષારોદકં તીક્ષ્ણં પિચ્છિલં રક્તં ચ સ્યાત્, તદા ભસ્મ વિહાય તત્ર ક્ષારોદકે સૈન્ધવતુત્થરોચનમાવાપં ક્ષારોદકાદ્દ્વાત્રિંશદ્ભાગં દત્ત્વા પચેત્| કેચિત્ સૈન્ધવાદિદ્રવ્યાણિ ભસ્માર્થં ન તુ આવાપાર્થમિતિ વદન્તિ, તન્મતેઽપ્રતિવાપમેવ પક્તવ્યમ્| ફણિજ્ઝકાદાવિત્યત્રાદિશબ્દાત્ કુસુમાદયો ગૃહ્યન્તે||૧૧-૧૨||

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 ૭ (૧૩) · Śloka ૧૩

મહૌષધં માગધિકાં ચ મુસ્તાં સસૈન્ધવં યન્મરિચં ચ શુક્લમ્ | તન્માતુલુઙ્ગસ્વરસેન પિષ્ટં નેત્રાઞ્જનં પિષ્ટકમાશુ હન્યાત્ ||૧૩||

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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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પિષ્ટકરોગેઽઞ્જનમાહ- મહૌષધમિત્યાદિ| મરિચં શુક્લં શોભાઞ્જનબીજમ્||૧૩||

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 ૮ (૧૪) · Śloka ૧૪

ફલે બૃહત્યા મગધોદ્ભવાનાં નિધાય કલ્કં ફલપાકકાલે | સ્રોતોજયુક્તં ચ તદુદ્ધૃતં સ્યાત્તદ્વત્તુ પિષ્ટે ... |૧૪|

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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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અપરમપ્યઞ્જનમાહ- ફલે ઇત્યાદિ| ફલપાકકાલે કણ્ટકારિફલમુદ્ધૃતબીજં સૌવીરાઞ્જનસમભાગેન પિપ્પલીકલ્કેન પૂરયેત્, તત્કલ્કં સપ્તરાત્રાદનન્તરમુદ્ધૃતં મહૌષધાદ્યઞ્જનવત્ પિષ્ટકરોગે હિતં પથ્યમિત્યર્થઃ|૧૪|-

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 ૯ (૧૪) · Śloka ૧૫

...વિધિરેષ ચાપિ ||૧૪|| વાર્તાકશિગ્ર્વિન્દ્રસુરાપટોલકિરાતતિક્તામલકીફલેષુ |૧૫|

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...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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કણ્ટકારિફલવિધિમન્યત્રાપિ ફલેઽતિદિશન્નાહ- વિધિરિત્યાદિ| ઇન્દ્રસુરા ઇન્દ્રવારુણી||૧૪||-

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 ૧૦ (૧૫) · Śloka ૧૬

કાસીસસામુદ્રરસાઞ્જનાનિ જાત્યાસ્તથા ક્ષા(કો)રકમેવ ચાપિ ||૧૫|| પ્રક્લિન્નવર્ત્મન્યુપદિશ્યતે તુ યોગાઞ્જનં તન્મધુનાઽવઘૃષ્ટમ્ |૧૬|

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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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પ્રક્લિન્નવર્ત્મનિ રોગે યોગાઞ્જનમાહ- કાસીસેત્યાદિ| જાત્યાઃ કોરકં જાતીકલિકા||૧૫||

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 ૧૧ (૧૬) · Śloka ૧૭

નાદેયમગ્ર્યં મરિચં ચ શુક્લં નેપાલજાતા ચ સમપ્રમાણા ||૧૬|| સમાતુલુઙ્ગદ્રવ એષ યોગઃ કણ્ડૂં નિહન્યાત્ સકૃદઞ્જનેન |૧૭|

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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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સર્વેષાં કફજાક્ષિરોગાણામુપદ્રવભૂતાયાઃ કણ્ડ્વાશ્ચિકિત્સામાહ- નાદેયમિત્યાદિ| નાદેયમિતિ સૈન્ધવમિત્યર્થઃ| મરિચં ચ શુક્લમિતિ શોભાઞ્જનબીજમિત્યર્થઃ; અન્યે શુક્લમેવ મરિચં કથયન્તિ| નેપાલજાતા મનઃશિલા||૧૬||-

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 ૧૨ (૧૭) · Śloka ૧૮

સશૃઙ્ગવેરં સુરદારુ મુસ્તં સિન્ધુપ્રભૂ(સૂ)તં મુકુલાનિ જાત્યાઃ ||૧૭|| સુરાપ્રપિષ્ટં ત્વિદમઞ્જનં હિ કણ્ડ્વાં ચ શોફે ચ હિતં વદન્તિ |૧૮|

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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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કણ્ડ્વામપરમપ્યઞ્જનમાહ- સેત્યાદિ||૧૭||-

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 ૧૩ (૧૮) · Śloka ૧૯

સ્યન્દાધિમન્થક્રમમાચરેચ્ચ સર્વેષુ ચૈતેષુ સદાઽપ્રમત્તઃ ||૧૮|| (વિશેષતો નાવનમેવ કાર્યં સંસર્જનં ચાપિ યથોપદિષ્ટમ્ ) ||૧૯||

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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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ઇદાનીં બલાસગ્રથિતપિષ્ટકપ્રક્લિન્નવર્ત્મસુ વિશેષચિકિત્સામભિધાય સામાન્યચિકિત્સામાહ- સ્યન્દેત્યાદિ| એતેષુ બલસગ્રથિતપિષ્ટકપ્રક્લિન્નવર્ત્મસુ| ચકારાદન્યેષ્વપિ કફજાક્ષિરોગેષુ| અપ્રમત્તઃ સાવધાનઃ||૧૮||

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 પુષ્પિકા · Śloka ૧૧

ઇતિ સુશ્રુતસંહિતાયામુત્તરતન્ત્રાન્તર્ગતે શાલાક્યતન્ત્રે કફાભિષ્યન્દપ્રતિષેધો નામૈકાદશોઽધ્યાયઃ ||૧૧||

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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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ઇતિ શ્રીડલ્હ(હ્લ)ણવિરચિતાયાં નિબન્ધસઙ્ગ્રહાખ્યાયાં સુશ્રુતવ્યાખ્યાયામુત્તરતન્ત્રાન્તર્ગતે શાલાક્યતન્ત્રે એકાદશોઽધ્યાયઃ||૧૧||

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 →