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AYANAACADEMYby Dr Vijaya Dwarampudi
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9. vātābhiṣyandapratiṣēdhādhyāyaḥ

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Adhikarana 1 (1-2) · Śloka 2

athātō vātābhiṣyandapratiṣēdhaṁ vyākhyāsyāmaḥ ||1|| yathōvāca bhagavān dhanvantariḥ ||2||

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अथातो वाताभिष्यन्दप्रतिषेधं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२||

Meaning of the śloka

Now, therefore, we shall explain the treatment of vātābhiṣyanda. Thus spoke the revered Dhanvantari.

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cikitsitapravibhāgīyānantaraṁ sarvēṣāṁ nayanāmayānāmabhiṣyandamūlatvāt, tatrāpi pittādīnāṁ vātasyaivāvaraṇatvēna nidānabhūtatvādādau vātābhiṣyandapratiṣēdhō yukta ityata āha- athāta ityādi| atrādiśabdō luptō draṣṭavyaḥ, tēna vātābhiṣyandādipratiṣēdhaṁ vyākhyāsyāma ityarthaḥ; pratiṣēdhaḥ cikitsitaṁ; ēvaṁ pittābhiṣyandapratiṣēdhādiṣvādiśabdō draṣṭavyaḥ||1-2||

Meaning of the commentary

After the chapter on classification according to treatment, the text appropriately begins with vātābhiṣyanda because abhiṣyanda is regarded as the root of all diseases of the eye. Among the doṣas, vāta is addressed first because the commentary understands it as the underlying causal factor through its obstruction by pitta and the others. The word ādi, ‘and the other kinds,’ is understood as omitted, so the statement means that treatment of vātābhiṣyanda and the other varieties will be explained. Here pratiṣedha means treatment; the omitted ādi is likewise to be understood in the titles of the following chapters on pittābhiṣyanda and the remaining varieties.

Key terms

वाताभिष्यन्द (vātābhiṣyanda)
The vāta-associated variety of the classical ocular condition abhiṣyanda.
अभिष्यन्द (abhiṣyanda)
A classical category of eye disease regarded by the commentary as the basis of all ocular disorders.
प्रतिषेध (pratiṣedha)
Treatment or therapeutic management in this chapter title.
आवरण (āvaraṇa)
Obstruction or covering, used in the commentary to explain the causal relation of the other doṣas to vāta.

Adhikarana 2 (3-4) · Śloka 5

purāṇasarpiṣā snigdhau syandādhīmanthapīḍitau | svēdayitvā yathānyāyaṁ sirāmōkṣēṇa yōjayēt ||3|| sampādayēdbastibhistu samyak snēhavirēcitau | tarpaṇaiḥ puṭapākaiśca dhūmairāścyōtanaistathā ||4|| nasyasnēhaparīṣēkaiḥ śirōbastibhirēva ca |5|

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पुराणसर्पिषा स्निग्धौ स्यन्दाधीमन्थपीडितौ | स्वेदयित्वा यथान्यायं सिरामोक्षेण योजयेत् ||३|| सम्पादयेद्बस्तिभिस्तु सम्यक् स्नेहविरेचितौ | तर्पणैः पुटपाकैश्च धूमैराश्च्योतनैस्तथा ||४|| नस्यस्नेहपरीषेकैः शिरोबस्तिभिरेव च |५|

Meaning of the śloka

After persons afflicted by syanda and adhīmantha have been oleated with old ghee and fomented according to the prescribed method, venesection should be employed. Having properly administered oleation and purgation, the physician should treat them with basti procedures, tarpaṇa, puṭapāka, medicinal smoke, āścyotana eye drops, nasal oleation, pouring therapies, and śirobasti.

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tatra sirāvyadhasādhyēṣu pañcadaśasvabhiṣyandādhimanthau paṭhitau, sirāvyadhasādhyānāṁ cākṣirōgāṇāṁ śōṇitamūlatvānmūlōcchēdārthaṁ pūrvaṁ dūṣyanirharaṇaṁ darśayannāha- purāṇētyādi| purāṇaṁ sarpiḥ saṁvatsarōṣitaṁ ghr̥tam; anyē daśavarṣasthitaṁ ghr̥taṁ purāṇaṁ kathayanti| yathānyāyaṁ yathāśāstramityarthaḥ| tēna dr̥ṣṭēḥ samīpamuttamāṅgamalpaṁ svēdayēt, dr̥ṣṭirasvēdyā| yathānyāyamiti padaṁ snēhapānasirāmōkṣābhyāṁ saha yōjayēt| tēna snēhōpayaugikōktō vidhiḥ ‘prāk pācitāmadōṣāya’ ityādikō'vadhāraṇīyaḥ| tēnātrāpi dōṣavyādhinirāmatāyāmēva sarpiḥpānādayō vidhēyāḥ| tathā ca tantrāntaraṁ,- “svēdaḥ pralēpastiktānnaṁ dhūmō dinacatuṣṭayam| laṅghanaṁ cākṣirōgāṇāmāmānāṁ pācanāni ṣaṭ|| añjanaṁ sarpiṣaḥ pānaṁ kaṣāyaṁ gurubhōjanam| nētrarōgēṣu sāmēṣu snānaṁ ca parivarjayēt”- iti| vidēhē'pi,- “prāgēvākṣyāmayē bhaktaṁ trirātramaguru smr̥tam| upavāsastryahaṁ vā syānnaktaṁ vā'pyaśanaṁ hitam|| tataścaturthē divasē vyādhau sañjātalakṣaṇē| yathōktāstu kriyāḥ kāryā nasyasēkāñjanādikāḥ”- iti| sirāmōkṣēṇētyatra sirā upanāsikā lālāṭyā vā āpāṅgyā vā| dūṣyaharaṇaṁ pratipādya dōṣacikitsitamāha- sampādayēdityādi| sampādayēt yōjayēt| bastibhiḥ snēhabastibhirnirūhairvā| samyagiti hīnamithyātiyōgarahitaiḥ| snēhavirēcitāviti snēhavirēcanaṁ tu pittasyānugatē pittāsr̥ganugatē vā vāyau balavatō bahudōṣasya cēti| durbalasyālpadōṣasya ca puruṣasya svasthānagatō malāvr̥taḥ svatantrō vā bastibhirēvāvajētavyaḥ| bastirapi malāvr̥tē vātē nairūhikaḥ, dhātukṣayajē snaihikaḥ| samyakśabdō bastyādiṣu śirōbastyantēṣu sambadhyatē| tarpaṇādividhānaṁ kriyākalpē bhaviṣyati| tatra sēkaḥ sukhōṣṇaḥ, āścyōtanaṁ ca śītamēva||3-4||-

Meaning of the commentary

Abhiṣyanda and adhīmantha are included among the fifteen eye diseases treated by venesection. Because such disorders are understood here to be rooted in blood, the passage first describes removal of the affected bodily material in order to address the root. Purāṇa sarpis means aged ghee: one view defines it as ghee kept for a year, while another defines it as ghee kept for ten years. Yathānyāya means according to the prescribed method. Accordingly, only the head near the organ of sight is to be mildly fomented; the organ of sight itself is not to be fomented. The qualification yathānyāya applies both to drinking unctuous substances and to venesection, so the rules taught for oleation must be observed, and ghee drinking and related measures are undertaken only when the doṣa and disease are free from āma. Another tantra lists six measures for an āma-stage eye disease—fomentation, application of paste, bitter food, smoke for four days, fasting or lightening therapy, and digestive measures—and says to avoid collyrium, drinking ghee, astringent decoction, heavy food, and bathing while sāma is present. Videha gives another sequence: light food for three nights at the onset of eye disease, or a three-day fast or eating at night, followed on the fourth day, once the disease signs have appeared, by the prescribed nasal therapy, pouring, collyrium, and related procedures. For venesection, the indicated vein may be near the nose, on the forehead, or at the outer corner of the eye. After describing removal of the affected material, the commentary turns to treatment of the doṣa. Basti may be either an unctuous enema or a decoction enema and is to be used correctly, without deficient, improper, or excessive application. Oleation and purgation are assigned when vāta is accompanied by pitta or by pitta and blood, and the person is strong with abundant doṣa. In a weak person with little doṣa, vāta—whether remaining in its own site, obstructed by waste, or acting independently—is to be managed with basti alone. A decoction basti is specified when vāta is obstructed by waste, and an unctuous basti when it arises from depletion of tissues. The requirement of proper application extends through all the listed measures up to śirobasti. The procedures for tarpaṇa and the others are to be explained later in the Kriyākalpa section; here, seka is described as pleasantly warm and āścyotana as cool.

Key terms

पुराणसर्पिस् (purāṇa-sarpis)
Aged ghee, interpreted as one-year-old by one view and ten-year-old by another.
सिरामोक्ष (sirāmokṣa)
Venesection or bloodletting, a historical procedure prescribed in the passage.
बस्ति (basti)
A classical enema therapy, differentiated here into decoction and unctuous forms.
तर्पण (tarpaṇa)
A classical nourishing ocular procedure whose detailed method is deferred to Kriyākalpa.
पुटपाक (puṭapāka)
A classical ocular preparation and procedure listed among the treatments.
आश्च्योतन (āścyotana)
Instillation of liquid into the eye, described by the commentary here as cool.
साम (sāma)
A state in which āma is associated with the disorder or doṣa.

Adhikarana 3 (5-6) · Śloka 7

vātaghnānūpajalajamāṁsāmlakvāthasēcanaiḥ ||5|| snēhaiścaturbhiruṣṇaiśca tatpītāmbaradhāraṇaiḥ | payōbhirvēsavāraiśca sālvaṇaiḥ pāyasaistathā ||6|| bhiṣak sampādayēdētāvupanāhaiśca pūjitaiḥ |7|

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वातघ्नानूपजलजमांसाम्लक्वाथसेचनैः ||५|| स्नेहैश्चतुर्भिरुष्णैश्च तत्पीताम्बरधारणैः | पयोभिर्वेसवारैश्च साल्वणैः पायसैस्तथा ||६|| भिषक् सम्पादयेदेतावुपनाहैश्च पूजितैः |७|

Meaning of the śloka

The physician should treat these two conditions with pouring and fomentation using decoctions of vāta-pacifying substances and the flesh of animals from marshy and aquatic habitats together with sour substances; with the four unctuous substances used warm; with cloths soaked in them; and with milk, vesavāra, sālvana preparations, pāyasa, and well-regarded warm poultices.

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pūrvaṁ svēdayitvētyuktaṁ, tatra dravādisvēdānupapādayannāha- vātaghnētyādi| vātaghnāni bhadradārvādīni| uṣṇaiḥ sukhōṣṇaiḥ| uṣṇairiti padaṁ vātaghnādibhiḥ sambadhyatē| tatpītāmbaradhāraṇairiti catuḥsnēhamitavastradhāraṇairityarthaḥ| sālvaṇairiti sālvaṇasyaikatvāt kathaṁ bahuvacanaṁ? satyaṁ, yaugikairanyairapi dravyaiḥ svēdaḥ kārya iti bōdhanārthaṁ bahuvacanaṁ, svēdayitvā sirāmōkṣēṇa yōjayēdityuktam||5-6||-

Meaning of the commentary

The preceding passage prescribed fomentation; this passage sets out its liquid and related forms. Vāta-pacifying substances include bhadradāru and others. ‘Warm’ means pleasantly warm and is to be connected with the vāta-pacifying decoctions and the other listed materials. The phrase concerning cloth means cloth soaked in the four unctuous substances. Although sālvana is one preparation, the plural is used to indicate that fomentation may also be performed with other compounded substances. This elaborates the earlier direction to foment before employing venesection.

Key terms

वातघ्न (vātaghna)
Pacifying vāta; bhadradāru and similar substances are cited as examples.
अनूपजलजमांस (anūpa-jalaja-māṃsa)
Flesh of animals associated with marshy ground and water, used in the historical formulation.
चतुःस्नेह (catuḥsneha)
The four classical unctuous substances, here used warm and also to soak cloth.
वेसवार (vesavāra)
A named prepared food or paste included among the fomentation materials.
साल्वण (sālvana)
A named compounded preparation used for fomentation.
उपनाह (upanāha)
Application of a warm poultice as a form of fomentation.

Adhikarana 4 (7) · Śloka 8

grāmyānūpaudakarasaiḥ snigdhaiḥ phalarasānvitaiḥ ||7|| susaṁskr̥taiḥ payōbhiśca tayōrāhāra iṣyatē |8|

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ग्राम्यानूपौदकरसैः स्निग्धैः फलरसान्वितैः ||७|| सुसंस्कृतैः पयोभिश्च तयोराहार इष्यते |८|

Meaning of the śloka

For these two conditions, the recommended diet consists of well-prepared, unctuous meat broths from domestic, marsh-dwelling, and aquatic animals, combined with fruit juices, together with suitably medicated milk.

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na cābhuktavataḥ śastrakarma kuryādityāśaṅkyāhāramāha- grāmyētyādi| phalarasānvitairiti dāḍimāmalakarasasaṁyuktaiḥ| susaṁskr̥taiḥ payōbhiriti śatāvarīśr̥ṅgavēraprabhr̥tidravyasaṁskr̥tairityarthaḥ| tayōḥ syandādhimanthayōḥ||7||-

Meaning of the commentary

Anticipating the rule that an operative procedure should not be performed on a person who has not eaten, the text specifies the diet. ‘Combined with fruit juices’ means mixed with the juice of pomegranate and āmalaka. ‘Suitably prepared milk’ means milk processed with substances such as śatāvarī and śṛṅgavera. ‘The two’ refers to syanda and adhīmantha.

Key terms

ग्राम्यानूपौदकरस (grāmya-anūpa-audaka-rasa)
Meat broths from domestic, marsh-dwelling, and aquatic animals.
फलरस (phala-rasa)
Fruit juice, explained here as pomegranate and āmalaka juice.
सुसंस्कृत पयस् (susaṃskṛta payas)
Milk suitably processed with specified substances such as śatāvarī and śṛṅgavera.
अधीमन्थ (adhīmantha)
One of the two classical eye-disease categories for which the diet is stated.

Adhikarana 5 (8-9) · Śloka 10

tathā cōpari bhaktasya sarpiḥpānaṁ(nē)praśasyatē ||8|| triphalākvāthasaṁsiddhaṁ kēvalaṁ jīrṇamēva vā | siddhaṁ vātaharaiḥ kṣīraṁ prathamēna gaṇēna vā ||9|| snēhāstailādvinā siddhā vātaghnaistarpaṇē hitāḥ |10|

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तथा चोपरि भक्तस्य सर्पिःपानं(ने)प्रशस्यते ||८|| त्रिफलाक्वाथसंसिद्धं केवलं जीर्णमेव वा | सिद्धं वातहरैः क्षीरं प्रथमेन गणेन वा ||९|| स्नेहास्तैलाद्विना सिद्धा वातघ्नैस्तर्पणे हिताः |१०|

Meaning of the śloka

Drinking ghee after food is also commended. The ghee may be prepared in a decoction of triphalā, or it may be plain and aged. Milk prepared with vāta-pacifying substances or with the first group may also be used. Unctuous preparations other than oil, processed with vāta-pacifying substances, are beneficial for tarpaṇa.

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purāṇasarpiṣā snigdhāvityuktaṁ tasya ca ghr̥tasyāvacāraṇakālaṁ niyamayannāha- tathētyādi| kēvalam asaṁskr̥tam| vātaharaiḥ bhadradārvādibhiḥ| jējjaṭācāryastu kākōlyādibhirvātaharairityāha| upari pānaṁ pibēditi śēṣaḥ| prathamēna gaṇēna vidārigandhādinā| gayadāsācāryastu sarvatrāpi ghr̥taṁ manyatē| tathā ca tadvyākhyānam- “triphalāghr̥taṁ vyādhipratyanīkaṁ, vātaharadēvadārvādisiddhaṁ tu dōṣapratyanīkaṁ, vātasyaiva pittānubandhē sati vidārigandhādisiddhaṁ”; īdr̥śē ca vyākhyānē ‘siddhaṁ vātaharairvā'pi prathamēna gaṇēna vā’ iti pāṭhaḥ||8-9||-

Meaning of the commentary

Having prescribed oleation with old ghee, the text now specifies when and in what forms that ghee is taken. Kevala means unprocessed. ‘Vāta-pacifying substances’ refers to bhadradāru and others, although Jejjaṭa instead understands it as vāta-pacifying plants beginning with kākolī. The sentence supplies the verb ‘one should drink’ after the reference to taking it following food. ‘The first group’ means the Vidārigandhādi group. Gayadāsa understands ghee to be intended throughout. In his explanation, triphalā-ghee directly counters the disease; ghee prepared with vāta-pacifying substances such as devadāru counters the doṣa; and, when vāta is accompanied by pitta, ghee prepared with the Vidārigandhādi group is used. Under this interpretation the accepted variant reads, ‘prepared either with vāta-pacifying substances or with the first group.’

Key terms

त्रिफला (triphalā)
The named three-fruit formulation used here to prepare ghee.
जीर्ण (jīrṇa)
Aged or matured, qualifying the plain ghee.
वातहर (vātahara)
Pacifying vāta; interpreted differently as bhadradāru and others or as the group beginning with kākolī.
विदारिगन्धादिगण (Vidārigandhādi-gaṇa)
The plant group identified by the commentary as ‘the first group.’
व्याधिप्रत्यनीक (vyādhi-pratyanīka)
Directed against the disease, as Gayadāsa characterizes triphalā-ghee.
दोषप्रत्यनीक (doṣa-pratyanīka)
Directed against the doṣa, as Gayadāsa characterizes vāta-pacifying ghee.

Adhikarana 6 (10) · Śloka 11

snaihikaḥ puṭapākaśca dhūmō nasyaṁ ca tadvidham ||10|| nasyādiṣu sthirākṣīramadhuraistailamiṣyatē |11|

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स्नैहिकः पुटपाकश्च धूमो नस्यं च तद्विधम् ||१०|| नस्यादिषु स्थिराक्षीरमधुरैस्तैलमिष्यते |११|

Meaning of the śloka

The puṭapāka should be of the unctuous type, and the medicinal smoke and nasal therapy should likewise be unctuous. For nasal therapy and the other procedures, oil prepared with sthirā, milk, and sweet substances is recommended.

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pūrvaṁ tarpaṇairityuktaṁ, tatra tarpaṇadravyāṇyāha- snaihika ityādi| snaihikaḥ puṭapākaḥ kriyākalpē vakṣyamāṇaḥ| tadvidhaṁ snaihikamityarthaḥ||10||-

Meaning of the commentary

The earlier passage mentioned tarpaṇa, and this passage states the materials and forms associated with it. The unctuous puṭapāka is the type that will be explained in the Kriyākalpa section. ‘Of that kind’ means unctuous and qualifies the medicinal smoke and nasal therapy as well.

Key terms

स्नैहिक पुटपाक (snaihika puṭapāka)
The unctuous type of the classical puṭapāka ocular preparation or procedure.
धूम (dhūma)
Medicinal smoke, specified here as being of the unctuous type.
नस्य (nasya)
Nasal administration of medicine, specified here as unctuous.
स्थिरा (sthirā)
A named medicinal substance used with milk and sweet substances to prepare oil.
मधुर (madhura)
Sweet substances or substances of the sweet category used in preparing the oil.

Adhikarana 7 (11) · Śloka 12

ēraṇḍapallavē mūlē tvaci vā''jaṁ payaḥ śr̥tam ||11|| kaṇṭakāryāśca mūlēṣu sukhōṣṇaṁ sēcanē hitam |12|

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एरण्डपल्लवे मूले त्वचि वाऽऽजं पयः शृतम् ||११|| कण्टकार्याश्च मूलेषु सुखोष्णं सेचने हितम् |१२|

Meaning of the śloka

Goat's milk boiled with the leaf, root, or bark of eraṇḍa and with the roots of kaṇṭakārī is described as beneficial when used comfortably warm for secana.

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āntaramupakramamabhidhāya bāhyamāha- ēraṇḍētyādi| sēcanē ityatra cakārō luptō draṣṭavyaḥ; tēna na kēvalaṁ sēkē āścyōtanē cētyarthaḥ| tatra sēkē sukhōṣṇaṁ, āścyōtanē ca śītamēvētyarthaḥ||11||-

Meaning of the commentary

After describing internal management, the commentary introduces an external measure. It says that a conjunction equivalent to 'and' should be understood after secana: the preparation is intended not only for seka but also for āścyotana. For seka it is to be comfortably warm, whereas for āścyotana it is to be cold.

Key terms

एरण्ड (eraṇḍa)
The plant whose leaf, root, or bark is used in the described milk preparation.
कण्टकारी (kaṇṭakārī)
A plant whose roots are included in the preparation.
आजं पयः (ājaṃ payaḥ)
Goat's milk.
सेचन (secana)
An external pouring or irrigation procedure described for the eye.
आश्च्योतन (āścyotana)
Application of liquid drops to the eye, supplied by the commentary as an additional use.

Adhikarana 8 (12) · Śloka 13

saindhavōdīcyayaṣṭyāhvapippalībhiḥ śr̥taṁ payaḥ ||12|| hitamardhōdakaṁ sēkē tathā''ścyōtanamēva ca |13|

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सैन्धवोदीच्ययष्ट्याह्वपिप्पलीभिः शृतं पयः ||१२|| हितमर्धोदकं सेके तथाऽऽश्च्योतनमेव च |१३|

Meaning of the śloka

Milk boiled with saindhava, udīcya, yaṣṭyāhva, and pippalī, with water amounting to half the mixture, is described as beneficial for seka and likewise for āścyotana.

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saindhavētyādi| ardhōdakamiti ardhamudakaṁ yasmin kṣīrē tat kṣīraṁ sēkē hitaṁ tathā āścyōtanē ca; na punaḥ pānādau| saindhavādipramāṇaṁ tu kṣīrādaṣṭamāṁśamēva||12||-

Meaning of the commentary

The commentary explains ardhodaka as milk in which water is present in half the amount. It restricts the preparation to seka and āścyotana, not drinking or another internal use. It further states that the combined measure of saindhava and the other ingredients is one eighth of the quantity of milk.

Key terms

सैन्धव (saindhava)
Rock salt, one of the ingredients named in the preparation.
उदीच्य (udīcya)
A medicinal substance named as an ingredient; its exact botanical identification should be reviewed.
यष्ट्याह्व (yaṣṭyāhva)
A medicinal plant substance included in the milk preparation.
पिप्पली (pippalī)
Long pepper, included among the named ingredients.
अर्धोदक (ardhodaka)
Having water in half the stated proportion, as explained by the commentary.

Adhikarana 9 (13) · Śloka 14

hībēravakramañjiṣṭhōdumbaratvakṣu sādhitam ||13|| sāmbhaśchāgaṁ payō vā'pi śūlāścyōtanamuttamam |14|

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हीबेरवक्रमञ्जिष्ठोदुम्बरत्वक्षु साधितम् ||१३|| साम्भश्छागं पयो वाऽपि शूलाश्च्योतनमुत्तमम् |१४|

Meaning of the śloka

Goat's milk prepared with hrībera, vakra, mañjiṣṭhā, and the bark of udumbara, together with water, is described as an excellent āścyotana for eye pain.

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hrībērētyādi| hrībēraṁ vālakam| vakraṁ tagaram| sāmbha iti caturguṇōdakaṁ, ardhōdakamiti kēcit| āścyōtanam akṣipūraṇam||13||-

Meaning of the commentary

The commentary identifies hrībera as vālaka and vakra as tagara. It gives two interpretations of sāmbha: water four times the other liquid, or, according to some, water in half the amount. It defines āścyotana here as filling or applying liquid to the eye.

Key terms

ह्रीबेर (hrībera)
An ingredient identified by the commentary as vālaka.
वक्र (vakra)
An ingredient identified by the commentary as tagara.
मञ्जिष्ठा (mañjiṣṭhā)
A medicinal plant substance included in the preparation.
उदुम्बरत्वक् (udumbara-tvak)
The bark of udumbara.
आश्च्योतन (āścyotana)
A liquid eye application, glossed by the commentary as akṣipūraṇa.

Adhikarana 10 (14) · Śloka 15

madhukaṁ rajanīṁ pathyāṁ dēvadāruṁ ca pēṣayēt ||14|| ājēna payasā śrēṣṭhamabhiṣyandē tadañjanam |15|

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मधुकं रजनीं पथ्यां देवदारुं च पेषयेत् ||१४|| आजेन पयसा श्रेष्ठमभिष्यन्दे तदञ्जनम् |१५|

Meaning of the śloka

Madhuka, rajanī, pathyā, and devadāru are to be ground with goat's milk; the resulting añjana is described as excellent in abhiṣyanda.

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madhukamityādi| kēcidamuṁ pāṭhaṁ na paṭhanti||14||-

Meaning of the commentary

The commentary notes that some textual authorities do not include this passage.

Key terms

मधुक (madhuka)
A medicinal substance named as an ingredient in the añjana.
रजनी (rajanī)
A medicinal substance named as an ingredient; commonly a name for haridrā in this context, subject to review.
पथ्या (pathyā)
A medicinal substance named as an ingredient; commonly a name for harītakī, subject to review.
देवदारु (devadāru)
A medicinal plant substance included in the preparation.
अञ्जन (añjana)
A medicinal collyrium or application to the eye.
अभिष्यन्द (abhiṣyanda)
The classical ocular condition for which the preparation is described.

Adhikarana 11 (15) · Śloka 16

gairikaṁ saindhavaṁ kr̥ṣṇāṁ nāgaraṁ ca yathōttaram ||15|| dviguṇaṁ piṣṭamadbhistu guṭikāñjanamiṣyatē |16|

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गैरिकं सैन्धवं कृष्णां नागरं च यथोत्तरम् ||१५|| द्विगुणं पिष्टमद्भिस्तु गुटिकाञ्जनमिष्यते |१६|

Meaning of the śloka

Gairika, saindhava, kṛṣṇā, and nāgara are prescribed in successively doubled amounts. Ground with water, they are described as forming a tablet-type añjana.

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gairikamityādi| yathōttaraṁ dviguṇamiti gairikāddviguṇaṁ saindhavaṁ, saindhavāddviguṇā kr̥ṣṇā, tatō'pi dviguṇaṁ nāgaram| guṭikāñjanamiṣyatē iti snaihikapuṭapākādijanitakaphānubandhasya guṭikāñjanam| kēcidatrāpyājēna payasēti sambadhnanti; tēnājapayasā piṣṭamadbhirvā| ‘nāgaraṁ ca yathōttaraṁ’ ityatra ‘gōdantaṁ ca yathōttaraṁ’ iti paṭhanti; sa ca pāṭhō jējjaṭācāryēṇa dūṣitaḥ||15||-

Meaning of the commentary

The commentary explains 'successively doubled' as follows: saindhava is twice the amount of gairika, kṛṣṇā twice the amount of saindhava, and nāgara twice the amount of kṛṣṇā. It describes this guṭikāñjana in a condition with associated kapha arising after oily puṭapāka and related procedures. Some commentators connect the preceding phrase 'with goat's milk' to this formula, allowing it to be ground with goat's milk or with water. A variant reads godanta instead of nāgara, but Jejjaṭācārya rejects that reading.

Key terms

गैरिक (gairika)
A mineral substance, commonly red ochre, named as the first ingredient.
कृष्णा (kṛṣṇā)
A substance commonly understood here as pippalī, though the contextual identification requires review.
नागर (nāgara)
A substance commonly understood as dry ginger; the source also records the rejected variant godanta.
यथोत्तरं द्विगुणम् (yathottaraṃ dviguṇam)
Each succeeding ingredient is twice the quantity of the preceding one.
गुटिकाञ्जन (guṭikāñjana)
A collyrium prepared in tablet or pellet form.
गोदन्त (godanta)
A variant reading in place of nāgara, explicitly rejected by Jejjaṭācārya.

Adhikarana 12 (16) · Śloka 16

snēhāñjanaṁ hitaṁ cātra vakṣyatē tadyathāvidhi ||16||

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स्नेहाञ्जनं हितं चात्र वक्ष्यते तद्यथाविधि ||१६||

Meaning of the śloka

A lubricating añjana is also considered beneficial here and will be described later according to its proper procedure.

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snēhētyādi| yathāvidhīti vidhimanatikramya , ētēnāpatarpaṇasirāvyadhakupitavātē'bhiṣyandē snēhāñjanaṁ hitamityarthaḥ| atraikē ‘tāmrapātrasthitaṁ māsaṁ sarpiḥsaindhavasaṁyutaṁ’ iti snēhāñjanamāhuḥ| anyē tu ‘vasā cānūpajalajā saindhavēna samāyutā’ ityādinā vakṣyamāṇaṁ snēhāñjanaṁ kathayanti||16||

Meaning of the commentary

The commentary takes yathāvidhi to mean without departing from the prescribed procedure. It explains that a lubricating añjana is beneficial in abhiṣyanda when vāta has become aggravated after depletion therapy and venesection. One view identifies this añjana as ghee combined with saindhava and kept in a copper vessel for a month. Others identify it with the later-described preparation consisting of the fat of animals from marshy and aquatic habitats combined with saindhava.

Key terms

स्नेहाञ्जन (snehāñjana)
A lubricating or fatty medicinal collyrium.
यथाविधि (yathāvidhi)
In accordance with the prescribed procedure.
अपतर्पण (apatarpaṇa)
Depleting or reducing therapy referred to as preceding vāta aggravation.
सिराव्यध (sirāvyadha)
Venesection or puncturing a vein, mentioned as a preceding procedure.
अनूपजलज वसा (anūpa-jalaja vasā)
Fat from animals associated with marshy and aquatic habitats, in one commentator's interpretation of the later formula.

Adhikarana 13 (17) · Śloka 17

rōgō yaścānyatōvātō yaśca mārutaparyayaḥ | anēnaiva vidhānēna bhiṣak tāvapi sādhayēt ||17||

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रोगो यश्चान्यतोवातो यश्च मारुतपर्ययः | अनेनैव विधानेन भिषक् तावपि साधयेत् ||१७||

Meaning of the śloka

The physician should treat both the disorder called Anyatovāta and the condition called Mārutaparyaya by this same method.

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vātābhiṣyandakriyāmanyasminnapi vātajē'kṣirōgē'tidiśannāha- rōga ityādi||17||

Meaning of the commentary

The commentary says that the verse extends the treatment described for Vātābhiṣyanda to other ocular disorders caused by vāta, specifically Anyatovāta and Mārutaparyaya.

Key terms

अन्यतोवात (anyatovāta)
A named vāta-related ocular disorder to which the preceding treatment is extended.
मारुतपर्यय (mārutaparyaya)
A named ocular disorder associated with māruta or vāta.
वाताभिष्यन्दक्रिया (vātābhiṣyanda-kriyā)
The treatment regimen previously stated for Vātābhiṣyanda.

Adhikarana 14 (18-19) · Śloka 20

pūrvabhaktaṁ hitaṁ sarpiḥ kṣīraṁ vā'pyatha bhōjanē | vr̥kṣādanyāṁ kapitthē ca pañcamūlē mahatyapi ||18|| sakṣīraṁ karkaṭarasē siddhaṁ cātra ghr̥taṁ pibēt | siddhaṁ vā hitamatrāhuḥ pattūrārtagalagnikaiḥ ||19|| sakṣīraṁ mēṣaśr̥ṅgyā vā sarpirvīratarēṇa vā |20|

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पूर्वभक्तं हितं सर्पिः क्षीरं वाऽप्यथ भोजने | वृक्षादन्यां कपित्थे च पञ्चमूले महत्यपि ||१८|| सक्षीरं कर्कटरसे सिद्धं चात्र घृतं पिबेत् | सिद्धं वा हितमत्राहुः पत्तूरार्तगलग्निकैः ||१९|| सक्षीरं मेषशृङ्ग्या वा सर्पिर्वीरतरेण वा |२०|

Meaning of the śloka

Ghee taken before food, or milk taken with the meal, is said to be beneficial. One may drink ghee prepared with milk in a decoction of Vṛkṣādanī, kapittha, Mahat Pañcamūla, and karkaṭa juice. Ghee prepared with milk and Pattūra, Ārtagala, and Agnika is also said to be beneficial, as is ghee prepared with milk using Meṣaśṛṅgī or Vīratara.

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anyatōvātamārutaparyayayōḥ sāmānyāṁ cikitsāmabhidhāya viśēṣacikitsāmāha- pūrvabhaktamityādi| tadēva ghr̥tamāha- vr̥kṣādanyāmityādi| vr̥kṣādanī bandākaḥ, vr̥kṣakalambukētyanyē| vr̥kṣādanyādīnāṁ saptadravyāṇāmatra kaṣāyaḥ| agarbhaṁ ghr̥tamidam| siddhamityādi| pattūraḥ sitivāraḥ, ‘sirivālī’ iti lōkē prasiddhā| ārtagalaḥ kaṇṭakaphalō jalamuktadēśajaḥ, ‘kakubha’ ityanyē| agnikaḥ ajamōdā| pattūrādīnāṁ kaṣāyē kṣīrē ca sādhitaṁ sarpiḥ mēṣaśr̥ṅgīkvāthē vā sakṣīrē sādhitam| vīrataraḥ śaraḥ vēllantarō vā, tasya kvāthē vā sakṣīrē sādhitaṁ sarpiranyatōvātamārutaparyayayōrhitam| idamapi ghr̥tatrayamagarbham||18-19||-

Meaning of the commentary

After giving the treatment common to Anyatovāta and Mārutaparyaya, the commentary introduces their specific treatment. It identifies Vṛkṣādanī as bandāka, while others call it Vṛkṣakalambukā, and says that a decoction of the seven substances beginning with Vṛkṣādanī is used; the ghee preparation has no internal paste component. Pattūra is identified as sitivāra, popularly called sirivālī. Ārtagala is described as a thorny-fruited plant of land from which water has receded, though others identify it as kakubha, and Agnika is identified as ajamodā. The commentary describes three ghee preparations: one cooked with milk in the Pattūra-group decoction, one cooked with milk in a Meṣaśṛṅgī decoction, and one cooked with milk in a decoction of Vīratara, which may mean śara or vellantara. It states that these are beneficial for Anyatovāta and Mārutaparyaya and that all three are prepared without a paste component.

Key terms

पूर्वभक्त (pūrvabhakta)
Taken before the meal.
वृक्षादनी (vṛkṣādanī)
A plant ingredient identified as bandāka, with Vṛkṣakalambukā preserved as an alternative identification.
पत्तूर (pattūra)
A plant identified by the commentary as sitivāra and popularly known as sirivālī.
आर्तगल (ārtagala)
A thorny-fruited plant, with kakubha recorded as an alternative identification.
मेषशृङ्गी (meṣaśṛṅgī)
A named plant whose decoction is used with milk for preparing ghee.
वीरतर (vīratara)
A plant interpreted as śara or, alternatively, vellantara.
अगर्भ घृत (agarbha ghṛta)
Ghee prepared without an internal herbal paste component.

Adhikarana 15 (20-24) · Śloka 24

saindhavaṁ dāru śuṇṭhī ca mātuluṅgarasō ghr̥tam ||20|| stanyōdakābhyāṁ kartavyaṁ śuṣkapākē tadañjanam | pūjitaṁ sarpiṣaścātra pānamakṣṇōśca tarpaṇam ||21|| ghr̥tēna jīvanīyēna nasyaṁ tailēna cāṇunā | pariṣēkē hitaṁ cātra payaḥ śītaṁ sasaindhavam ||22|| rajanīdārusiddhaṁ vā saindhavēna samāyutam | sarpiryutaṁ stanyaghr̥ṣṭamañjanaṁ vā mahauṣadham ||23|| vasā vā''nūpajalajā saindhavēna samāyutā | nāgarōnmiśritā kiñcicchuṣkapākē tadañjanam ||24||

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सैन्धवं दारु शुण्ठी च मातुलुङ्गरसो घृतम् ||२०|| स्तन्योदकाभ्यां कर्तव्यं शुष्कपाके तदञ्जनम् | पूजितं सर्पिषश्चात्र पानमक्ष्णोश्च तर्पणम् ||२१|| घृतेन जीवनीयेन नस्यं तैलेन चाणुना | परिषेके हितं चात्र पयः शीतं ससैन्धवम् ||२२|| रजनीदारुसिद्धं वा सैन्धवेन समायुतम् | सर्पिर्युतं स्तन्यघृष्टमञ्जनं वा महौषधम् ||२३|| वसा वाऽऽनूपजलजा सैन्धवेन समायुता | नागरोन्मिश्रिता किञ्चिच्छुष्कपाके तदञ्जनम् ||२४||

Meaning of the śloka

For Śuṣkapāka, an añjana is described using rock salt, dāru, dry ginger, citron juice, ghee, breast milk, and water. Drinking ghee and performing ocular tarpaṇa are commended. Nasal administration is described with ghee prepared using the Jīvanīya group or with Aṇutaila. For pouring over the eye, cooled milk with a small amount of rock salt is said to be beneficial, or milk prepared with rajanī and dāru and combined with rock salt. Another añjana is described from Mahauṣadha rubbed on stone with ghee and breast milk. Alternatively, fat from marsh-dwelling or aquatic animals, combined with rock salt and a little nāgara, is described as an añjana for Śuṣkapāka.

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saindhavamityādi| saindhavādidravyatrayāṇāṁ kalkēna mātuluṅgādidravyacatuṣkēṇa rasakriyāṁ niṣpādya śuṣkapākē'ñjanaṁ kāryaṁ; yatō rasakriyāñjanamidam| pūjitamityādi| sarpiṣō ‘jīvanīyasiddhasya’ iti śēṣaḥ| atra śuṣkapākē nasyaṁ jīvanīyēna ghr̥tēnaiva; aṇunā tailēna vā nasyaṁ pūjitam| aṇutailaṁ tu śālākyatantrōktaṁ, na punarvātavyādhyuditam| pariṣēkē ityādi| śītamiti śr̥taśītamityarthaḥ| sasaindhavamiti saśabda īṣadarthaḥ| rajanīdārusiddhaṁ vētyatra kṣīramiti sambadhyatē| saindhavēna samāyutam alpasaindhavayuktamityarthaḥ| sarpirityādi|- mahauṣadhaṁ vā ghr̥tastrīstanyayuktaṁ pāṣāṇaghr̥ṣṭamityarthaḥ, añjanaṁ vā| vasētyādi|- ānūpajalajā vā vasā stōkasaindhavayuktā kiñcicchuṇṭhīyuktā pāṣāṇaghr̥ṣṭā satī śuṣkapākē'ñjanamiti sambandhaḥ||20-24||

Meaning of the commentary

The commentary explains that a concentrated rasakriyā añjana is made from a paste of the three substances beginning with rock salt and the four liquids or substances beginning with citron. It supplies Jīvanīya-prepared ghee as the implied kind of ghee to be drunk and says that, in Śuṣkapāka, nasal administration with that ghee or with Aṇutaila is commended. It specifies that this Aṇutaila is the preparation taught in Śālākya-tantra, not the one stated in the discussion of vāta disorders. For pariṣeka, śīta means boiled and then cooled, while the prefix sa- in sasaindhava indicates only a small quantity of rock salt. In the alternative involving rajanī and dāru, milk is the implied liquid, again with a little rock salt. Mahauṣadha is explained as being rubbed on stone with ghee and human breast milk for use as añjana. The final alternative is fat from a marsh-dwelling or aquatic animal, rubbed on stone with a little rock salt and some dry ginger, and used as añjana for Śuṣkapāka.

Key terms

शुष्कपाक (śuṣkapāka)
The named ocular condition for which these measures are described.
अञ्जन (añjana)
A substance applied to the eye; here several historical preparations are described.
रसक्रिया (rasakriyā)
A concentrated preparation, classified here as a form of añjana.
तर्पण (tarpaṇa)
A classical ocular procedure involving retention of a preparation around the eye.
नस्य (nasya)
Nasal administration of a medicinal preparation.
अणुतैल (aṇutaila)
A named medicated oil; the commentary specifies the Śālākya-tantra formulation.
परिषेक (pariṣeka)
Pouring or irrigating a liquid over the affected area.
महौषध (mahauṣadha)
A substance identified contextually in this formula and used after grinding with ghee and breast milk.

Adhikarana 16 (25) · Śloka 25

pavanaprabhavā rōgā yē kēciddr̥ṣṭināśanāḥ | bījēnānēna matimān tēṣu karma prayōjayēt ||25||

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पवनप्रभवा रोगा ये केचिद्दृष्टिनाशनाः | बीजेनानेन मतिमान् तेषु कर्म प्रयोजयेत् ||२५||

Meaning of the śloka

For any disorders arising from pavana that destroy vision, a discerning physician should apply treatment by using this regimen as the guiding basis.

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idānīṁ vātajēṣu timirakācādiṣvēṣaiva kriyā kartavyēti darśayannāha- pavanētyādi| dr̥ṣṭināśanāḥ timirakācādayaḥ| bījēna bījabhūtēna| anēna vātābhiṣyandōktakarmaṇā| matimān ūhāpōhavit||25||

Meaning of the commentary

The commentary explains that the same treatment is to be used in vāta-origin disorders such as timira and kāca. Disorders that destroy vision refers to timira, kāca, and similar conditions. The word bīja means a foundational model, and 'this' refers to the treatment taught for Vātābhiṣyanda. The qualified physician is described as one able to reason through what is appropriate and inappropriate in applying it.

Key terms

पवनप्रभव (pavana-prabhava)
Arising from pavana or vāta.
दृष्टिनाशन (dṛṣṭināśana)
Destructive of sight or vision.
तिमिर (timira)
A classical ocular disorder named among the conditions affecting vision.
काच (kāca)
A classical ocular disorder named among the conditions affecting vision.
बीज (bīja)
A foundational pattern or guiding basis, here referring to the Vātābhiṣyanda regimen.
ऊहापोहवित् (ūhāpohavit)
One skilled in reasoning about what is applicable and what should be excluded.

Adhikarana puṣpikā · Śloka 9

iti suśrutasaṁhitāyāmuttaratantrāntargatē śālākyatantrē vātābhiṣyandapratiṣēdhō nāma navamō'dhyāyaḥ ||9||

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इति सुश्रुतसंहितायामुत्तरतन्त्रान्तर्गते शालाक्यतन्त्रे वाताभिष्यन्दप्रतिषेधो नाम नवमोऽध्यायः ||९||

Meaning of the śloka

Thus ends the ninth chapter of the Śālākya-tantra within the Uttaratantra of the Suśruta Saṃhitā, entitled 'Prevention and Treatment of Vātābhiṣyanda.'

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iti śrīḍalha(hla)ṇaviracitāyāṁ nibandhasaṅgrahākhyāyāṁ suśrutavyākhyāyāmuttaratantrāntargatē śālākyatantrē navamō'dhyāyaḥ||9||

Meaning of the commentary

The commentary colophon states that the ninth chapter of the Śālākya-tantra within the Uttaratantra is complete in Dalhaṇa's commentary on the Suśruta Saṃhitā entitled Nibandhasaṅgraha. The source preserves a spelling variation in Dalhaṇa's name.

Key terms

वाताभिष्यन्दप्रतिषेध (vātābhiṣyanda-pratiṣedha)
The chapter title, concerning the prevention and treatment of Vātābhiṣyanda.
उत्तर तन्त्र (uttaratantra)
The division of the Suśruta Saṃhitā containing this chapter.
शालाक्यतन्त्र (śālākya-tantra)
The specialized subject division named in the colophon.
निबन्धसङ्ग्रह (nibandhasaṅgraha)
The title of Dalhaṇa's commentary.
नवमोऽध्यायः (navamo 'dhyāyaḥ)
The ninth chapter.
← 8. cikitsitapravibhāgavijñānīyādhyāyaḥ10. pittābhiṣyandapratiṣēdhādhyāyaḥ →