An English Translation of the Sushruta Samhita, Vol. I: Sutrasthanam — trans. Kaviraj Kunja Lal Bhishagratna (1907)

Vol. l.—SUTRASTHANAM.

AN ENGLISH TRANSLATION ,

OF

THE' SUSHRUTA SAMHITA

BASED ON ORIGINAL SANSKRIT TEXT.

Wt

EDITED AND PUBLISHED BY

KAVIRAJ KUNJA LAL BHISHAGRATNA

WITH A FULL AND COMPREHENSIVE INTRODUCTION, TRANSLATION

OF DIFFERENT READINGS, NOTES, COMPARATIVE

VIEWS, INDEX, GLOSSARY

&.

PLATES. ( IN THREE VOL UMES. )

Vol. I.-SUTRASTHANAM.

CALCUTTA : ^

No. lO, KASHI GHOSE'S LANE. '

1907. * -•

. f'

srf3

Printed by J. N. Bose. ' '^ / College Square, Calcutta.

MW Riqhtx Rexd'ved)

WAHAMAIlUPAbHVAYA KAVIRAJ DVARKANAIH SEN, KAVIKATNA. ( In Durbar dress )

II w^ff^ II

PREFACE.

--^^B'

Xo special ^polcfgy is necessary for the publication of an English translation of the Sushruta Samhita. The vast medical literature of ancient India practically remains as yet unexplored, and any undertaking, which „has the obiect of making that terra incognita, known to thescientific world, is bound to be welcomedby the public. Spasmodic attempts have been made by several scholars and erudite bodies to bring out an English translation of the Sushruta Samhita, as the most representative work of the Ayurveda, but we regret to say that such efforts have hitherto proved abortive. In spite of incomplete information on the subject many drugs of the Ayurvedic ?vlateria Medica have been adopted by different foreign systems of medicine, and this has afforded us a fresh impetus to issue an English translation of the book, which not only deals with the essentials of Indian Therapeutics but embraces the whole range of the science of A3airveda, as it was understood and practised by the Vedic sages.

We sincerely hope that the English rendering of Sushruta, which we have undertaken, will, when completed, supply a long-felt want and help to start a fuller inquiry into the properties of the indigenous drugs of India. Many institutions have been already started both in England and Germany with the sole object of studying the reti(^logy of tropical diseases, and of formulating an empirical system of their prevention and cure, and we, hope an I4nglish translation of the Sushruta Samhita, embracing as it

^11

does the results of researches made by our ancient Rishis ill the land of their origin(^ may contribute no small amount of useful information to those bodies. "We have many things to learn" observes Lt. Col. C. P. Lukis, M.b., F.R.C.S., I. M.S., Principal, Medical College, Calcutta, "from the people of this country in respect of medicine and medical science," and five doubt not that an accurate knowledge of the contents of this splendid monument of the Ayurveda in quarters where it has every chance of being utilised and improved upon will make the Inmian race better equipped too combat the ills of life.

A few remarks on the method we have adopted in editing this work are necessarv by way of explanation. We have carefully collated all the available texts of the Sushruta Samhita, whether printed or otherwise, expunging from the body of our work all texts, which, though not proved to be wholly spurious, are of questionable authority, and putting them in foot-notes as "Different Readings" or "Additional Texts." In cases of doubt or discrepancy of opinion we have thought fit to abide by the decision of our revered preceptor, Mahamahopadhyaya Kaviraj Dvarkanath Sen, Kaviratna, and inserted within brackets explanatory clauses, where a strictly literal translation of texts would not convey their true meaning. In many instances it is impossible to find in the English language equivalent words for the technical terms of the A3'urveda. In such cases we have put approximate English words within brackets, after the original Sanskrit terms. For exapiple we have translated the term Ojah as albumen. Sut the Ojah of the Ayurveda is a disputed thing, t It may mean something like but not exactl)' albumen; glycogen, which contributes largely to

Ill "^ ,

the reproductive activity of tlfe body in certaiR)*instances. would appear to be the more correct description. In cases like this we h'ave not put before our readers, any suggestions of our own, but left them free to draw their own inference. And for this purpose we further intend to Append to the last volume of this work an index a,nd a glossary illustrating the possible meanings of the Ayurvedic terms with English and Latin synonyms, wherever possible. The true meaning of the Ayurveda can be better explained or understood only with the light of moder.n science, and we leave it to our European colleagues to carry on the research on the lines we have suggested with regard to this ancient S3'stem of medicine, which a better knowledge of its principles and methods will enable them to do.

By a lamentable oversight, the terms Vayu, Pittani, Kaphah and Dosha have been translated as wind, bile, phlegm and humour in the first few chapters.

For the sake of convenience we have divided the entire work into three volumes, the first containing only the Sutrasthanam, the second Xidanam, Sharira and Chikitsa, and the third Kalpa and Uttara Tantram.

We have adopted the diagrams of surgical instruments from that most valuable work of the Thakore Saheb of Gondal, called the History of the Aryan Medical Science, for which I am particularly indebted to His Highness.

In conclusion, we beg to conve\' our sincerest thanks to our preceptor's son Kaviraj Jogendranath Sen Vidyabhusana M. A., Dr. U. D. Banerji L. R. C. P., M. R. C. S. (Lond), and Lt. Col. K. P. Gupta M. A., M. D., I. ^l. S., Professor Janakinath Bhattacharya M.A. B?L., P.R.S. for having kindly examined the different portions of the manuscript. I am grateful to Dr. Surendranath

<■ IV

f #

(josvaini B^A., L. M. S. teo, for the kind interest he has all 'along taken in the publicittion of this work and />i"or various intelhgent suggestions, which haxc been of consfderable help to me.

My thanks are also due to numerous learned authors, ancient and modern 'from whose writings, I ha\e found it necessary to make frequent quotcition^.

10, Kashi Ghose's Laxe. ] KUNJA LAL BIIISHAGKATNA.

i.-^t TJeceiiiher, igoy. \

CALCUTTA. J Kaviraj.

TNTRODTK^TION.

^^

Sushruta :— His age and personality :— A few

preliminary observations regarding the technique of the Ayurvedic system of medicine are necessary at the outset to correctly understand thp aim and scope of the Sushruta Samhita. Who was Sushruta ? When and where did he live and flourish ? These are questions that would naturally suggest themselves to the readers of the following pages ; but the}^ can only be imperfectly answered like all similar questions respecting the lives of our ancient worthies. In a country like India where life itself was simply regarded as an illusion, the lives of kings or commoners were deemed matters of little moment to the vital economy of the race ; and all histories and biographies were looked upon as the embodiment of thLe flimsy vanities of life. Lives of saints and canonised kings had been made use of in certain instances as themes of national epics. But they were intended more to elucidate or enunciate the doctrines of certain schools of Ethics or Metaphysics than to record any historical fact or event. Authentic history we have none beyond chronicles of state events and royal names in some instances ; and those which are usually found in the Sanskrit Puranas are strange combinations of myths and legends, which often contradict each other. Hence the utter futility of attempts to explain a historical fact by the light of a votive npdal or tablet unearthed perhaps frorri the ruins of one of sur ancient cities. Such an endeavour serves, in most cases, only to make the " darkness visible, " • and the confusion more confounded.

ii 'iNTROniTCTIOX.

Identity of Sushruta and Divodasa :— It is only safe to assert that Sushruta was of tl>e raceof Vishvamitra. The Mahabharatam f i) represents him as a son of that roval sage. This coincides with the description given of him in the present recension of the Samhita. The Garuda Puranam (2) places Divodasa as fourth in descent from Dhanvantari, the first propounder of medical science on earti}, whereas the Sushruta Samhita describes the two as identical persons. But this apparent anomaly in the Samhita can be accounted for, if we consider that in some parts of India the custom still prevails of appending, for the purposes of better identification, the name of one's father, or of a glorious ancestor to one's name, and it is therefore not surprising that Divodasa (the preceptor of Sushruta), who was a firm believer in the doctrine of psychic transmigration, should represent himself as an incarnation of Dhanvantari, and a=.sume his name and style in the usual wav. Revond this meagre genealogy we possess no trustworthy information regarding the life and personalitv of Sushruta, the father of Indian Surgery.

Age of the Sushruta Samhita:— We have no means of ascertaining what the Samhita was like as originally written hv Sushruta, the present being only a recension, or rather a

Mahahhiralam — Anushasan Parva, Ch. W

(2} f^-^rf*T^TC^T<T Tnf^E^T^?i: %<^v. 1

^T5?I^T3I»??T'Pr*T^r: f^Tr??T^»^^3: II

Garuda PuranAm, Chap. 139, \'s. 8- 11,

INTRODUCTION* lil

>■>

recension of recensions, made oy N^garjuna (i)? All opinions concur in identifying hifn ^with the celebrated founder of the Madhyamika school of Buddhistic philosophy — a fac| which materially assists us in fixing the age of the present Samhita. A few quotations from the Vriddha (old) Sushruta are all that are preserved of the oViginal Sainhitu. But their genuineness is ot a problematic character, and we are not sure whether the}- are the productions of lesser lights, or of ancient though less renowned commentators, attributed to the master to invest thciU with a greater sanctity ;ind authority— a practice which was quite common amongst the bibliographers of Ancient India.

Date of Nagarjuna :— At all events Nagarjuna who redacted the Sushruta Samhita lived about the latter part of the fourth century before the__Chris£ian era ;(2) and the

Dallanas Commentary, Sulrasth^nam, Ch. I. i.

Dallana mentions the names of Jejjada, Gayadasa etc., as the redactors of the original Samhita, and rejects as spurious or of questionable authority the texts which cannot be found in their editions of the work. Must probably the authoritative verses are quotations from the Vriddha Sushruta.

Recension or Pratisamsk^ra consists in curtaiUng statements that have been made inordinately elaborate, and in dilating upon truths lliat have been very succinctly dealt with in the original book. A Redactor or Pralisamaskarta makes an old book new again.

A Samhita, on the other hand, deals with aphorisms coniained in the

Vedas. ^

t^T^f^lfST?! #f%m'TTT: H^lf^cTT: I

(2) rT^T VUT^Jf!: SIT^nFff^ qif*!/^: !

Rijatarangini I. Taranga. Vs. 172-173.

IV wtroAj

CTION.

original or V^rtddha Sus|jruta 'must have been wriUen at least two centuries earlier in order 'to acquire that hoary aythority and prescription of age,* which alone could have given its right to a recension at the time. Several scholars on the authority of a very vague and general statement concerning* the recension of the Samhita in Dallana's commentary, ascribe th'e authorship of the Uttaratantram (latter portion of '.the Sushruta Samhita) to Nagarjuna. We, on the other hand, hold the Uttaratantram to be neither an interpolation, nor a subsequent addition,

• but that it forms an integral portion of the book as it was originally written, though not planned by the Rishi. In the first Chapter of Sutrasthanani Divodasa formally divides the Science of Ayurveda into eight subdivisions, such as, the Shalya (surgery), Sh^iakya (portion treating of diseases restricted to super-clavicular regions such as the eyes, etc.), Kaya-Chikitsa (general diseases such as, fever, etc.), but does not speak anything about them in the first five Sthcinas or subdivisions of the book. It is only once in the 25th chapter of the Sutrasthanani that he mentions the name of Netravartma (diseases of the eyelids) in connection with the classification of surgical operations. It is inxpossible that Divodasa would fall short of his duties by omitting to give instructions on all the subdivisions of the Ayurveda as he promises at the outset, or that Sushruta would leave his Samhita, which is pre-eminently a work on surgery, incomplete by banishiiTg_^ophthalmic ^surgery,

\ laryngotomy or fever-therapeutics from his work. From I the general plan of the book we can safely assert that Sushruta dealt with easier or more elementary topics in the first five subdivisions of his Samhita in the manner of our modern progressive readers, reserving the discussion of those re^uirmg a more advanced knowledge and skill for the Uttaratantram. The Uttara*^^antram has not been incluued within the five original subdivisions of the Samhita inasmuch as it embraces and more elaborately discusses

INTRODUCl'ION. J V

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lupics which legitimately beloi^g to, ^or are but»incidentairy mentioned in those subdivisions. Hence it is more ot the nature of an appendix or supplement, arising out of the^ exigencies of the original subdivisions. It is probable that Nagarjuna might have redacted this part of the Samhita in common with its other portions. (i}

Western opipions* on the subject :— The consensus of western opinions is to place Nagarjuna in the first quarter of the third Century B. C. (2), and for fixing Sushruta as a contemporary of Sakya Sinha Buddha. It i^ contended that the age immediately preceding Sakya Muni was a period of decadence in Hindu thought ; and the Sushruta Samhita must have been the fruit of a revived intellectual activity which usually follows the advent of a new creed^an assumption which is in favour of the hypothesis of Greek influence on the Hindu system of medicine. But great men there had been in India before Buddha. The age which immediately preceded the age of Buddha was by no means an age of decadence properly speaking, the age which followed the downfall of Buddliisin shows, on the contrar}', signs of true decadence. India had had eminent philosophers and scientists almost contemporaneously with the great Buddha. The chronological facts collected above from the Mahabharatam, and the Garuda Puranam could have been construed to prove that the age of Sushruta was prior to that of the Mahabharatam but for the internal evidence furnished by the Samhitn itself as to the probable date of its composition which we shall have occasion to deal with later on. ♦>

Extraneous Evidence :— Sushruta is mentioned in the

(i) MaMmahopadhyaya Kaviraj Dvaiaka N^lh .^en Kaviialna of Calcutta subscribes to this opinion — Tr. ■,

(2) Bael's Buddhistic Records of the Western World. \'ol. II. P. 212. Stein's Rdjatarant^uai. >

(3) Lalita-Vistarain — Raja R. L. Mitter's Edition, Chaptef I.

VI * INTRODUCTION. ^-

V^rtikas oP'(i) Katyayana ^4 Century B. C.) and we have

no hesitation in saying thatP'^Iie* original Sarnhita was

^vritten at least two centuries before the birth of Buddha.

'■f We are equally ready to admit, on the other hand, that

the tinal recension of the Sarnhita by Nagarjuna, at least the

form in which we have it, was made about the second

Century B. C. ' ^

Two Nagarjunas :— Several scholars, on the authority of Dallana (the celebrated commentator of the Sushruta Samhita) endeavour to establish the identity of Nagarjuna (the redactor of this Samhita) with his namesake, the celebrated alchemist of the tenth Century (2). But their contentions fall to the ground when we know that many verses of the Sushruta Samhita occur in the works of Bagbhat (Ashtangahridayam) and Madhava (Nidanam), which are two of the works which were translated by the order of the Kaliph (3) in the eighth century. The internal evidences of the book do not supply us with any authentic material to compose anything like a biography of this father of Hindu Surgery. •

Internal Evidence :— The line in the Samhita, which has formed the veritable bone of contention amongst scholars of all shades of opinion as throwing a light upon the probable date of its composition, occurs ni the Sharira — Sthanam, in connection with the development of the foetal body and reads as "Subhuti Gautama said that it is the trunk that tirst developed."

Conflicting testimonies and the uncertain indication of materiaSs at our disposal : — It is a matter of historic

(l) f^^ffll^^^tf"

K;5 lyayana'si V^rlikas lo Panini's Grammar.

"' Chakra Dutta — Rash^yandhikara. (3) P. C. Roy— Hindu Chcmislry p. X\'1II. (1902),

INTRODtTrTIOX. ' VU

■>•)

certainty that Subhuti was o^e of, the personal disciples of Sakya Sinha Buddha, and that it was customary amongst the contemporaVy Buddliists to append the appela- , tion of their (i) lord fGautama or Rodhisattva) to the "name of a proselyte to accentuate his wisdom and sanctity in the world. A certain section of scholars is'never tired of setting up this line as a conclusive evidence of the fact that the Samhita was, at best, a contemporary production of early Buddhism. But they shut their eyes to opinions of Shaunaka and others on the subject quoted exactl)' in the same portion of the book, which places the date of its composition at least several centuries earlier. Shaunaka, who was the si.vth in remove from the immortal Vyasa in direct line of discipleship, was the author of the renowned Shaunaka Samhita of the Atharvan. These facts lend a very plausible colour to our hypothesis that the original Sushruta Samhita which, was first composed perhaps contemporaneously with the latter portions of the Atharvan, naturally discussed the opinions of Shaunaka and other Vedic embryologists, while Nagarjuna, at the time of redacting that book, quoted the opinion of his contemporar}' Subhuti for the purpose of giving him an equal status with the Vedic Rishis, if for nothing else.

Greek Influence : — As regards Hellenic influence on the Hindu system of medicine and on the Sushruta Samhita in special, we must disabuse our mind of all sentiments of racial vanity and proceed to investigate the case in a scientific and unprejudiced spirit before giving a more detailed account of the contents of the SushrutaiSamhita.

(i) Nagarjuna Bodhisattva was well practised in the art of compounding medicine. N^gSrjuna Bodhisattva by moistening all the great stones with a divine and superior decoction changed them into gold. — Bael's Buddhistic Records of the western world Vol. II.

AnuvSk 19, 45. 46. 5.

iNTRonurrioN.

Su^hrufa and Hippocrates -.—From the very apparent similarity which exists between jhe contents of this Samhita •and tjie aphorisms of Hippocrates, many western scholars are apt ,to conclude too hastily that the ancient Indians drew their inspiration in the healing art from the medical works of the Greeks. But the reverse may be said of the Greeks as well with the greater confidence because such an assertion is supported by historic facts, and confirmed by the researches of the scholars of the west (i). According to all accounts Pythagoras was the founder of the healing art amongst the Greeks and the Hellenic peoples in general (2). This great philosopher imbibed his mysteries and metaphysics from the Brahmanas of India. Mr. Pocock in his Jnt^ia in Greece identifies him with Buddhagurus or Buddha, and it is but an easy inference to suppose that he carried many recipes and aphorisms of his master's Ayurveda with him. The sacred bean of Pythagoras is thought to have been the (3) Indian Nelumbium (Utpalam). We know thai simnllaneously with the birth of Buddhism, Buddhist Sramanas were sent out to Greece, Asia minor. Egypt and ether distant countries to preach their new religion. They were known to the Greeks and there is good reason to believe that the Greek Simnoi (venerable) were no other than the Buddhist Sramanas (4). Now a missionary usually teaches the sciences of his country in addition to the preaching of his gospel. The distant mission stations or monasteries of Buddhism were

(1) There*1s no ground whatever to suppose that Sushruta borrowed his system of medicine from the Greeks. On the contrary, there is much to tell against such an idea— Weber's History of Indian Literature.

(2) The Origin and Growth of the Healing Art — Bedroe P. 162.

(3) Pratt's FloNiering Plants. Vol. I P. 57.

(4) These *Simoi (venerable) whom Clemeni of Alexandria has narraleil to have rendered worship to a pjTamid originally dedicated to tiie relics of a god, were the Buddhi!»t Arhals (venerables) Sramanas.

Lalita-Vistaram— T\:iia R^jendra I.ala Milter's Edition. Ch. I.

INTRODUGTION. , IX

the principal centres for disseaiinating Brahm^»nic culture in distant lands, and Hippocrates, though he did his' utmost to liberate medical sciertce iVom the thraldom of speculative philosophy, yet might have thought it necessary tG>tetain only those truths of the Ayurveda which Pythagoras and the Buddhistic brotherhood might have imported into his country, and which do not exactly appertain to the domain of pure metaphysics. Of course, it is quite possible for men of different nationalities to arrive at the same truth cr conclusion independently. There are coincidences i'l science as in art and philosophy, (i) Gravitation and circulation of blood (2) were known ta tfite Indians long before the births of Newton and Harvey in Europe. The celebrated atomic theory was preached in the Gangetic valley some five hundred years before the birth of Christ (3). But well may we ask those, who still adhere to this Hellenic hobby, to look at the reverse side of the picture as well. It may be stated without the least fear of contradiction that the Charaka and Sushruta, through the Channel of Arabic, Persian and Latin translations still form the

Siddhanla Shiromani (Bhaskaracharyaya) GolodhyAya.

iT^^TR ^R ^fq II ???Tg lifqcT' ^^ %-^^ ^^^i t%Tr:, cI^t^ f^q^r

^JTT T\\^^ T.w^^m: I VTT^fl^TaiiT | (BhavaprakasUa).

The Hdrita Samhitd, which according to certain scholars, is older than the Sushruta SamhitS, refers to the circulation of blood in describing I'induroga (Anemia). The disease, he observes, is caused by eating clay which thus blocks the lumen of veins and obstructs the circulation of blood, Bhcivamisra, the celebrated author of Bh^vaprakdsham, and who is a century older than Harvey, has the above couplets bearing on the sufcject.

(3) Vaiseshika Darshana by Kandda.

X Introduction.

»«•

basis of all sj-stems of s^ienti^c medicines in the world (i). Of these, the Sushruta Samhit^ is the most representative ;vork of the Hindu system of medicine. It embraces all that can possibly appertain to the science of medicine (2).

Sushruta prior to Charaka :— The general consensus of expert opinion is to place Charaka prior to Sushruta in respect of time. But the Puninas unat^mously describe Sushruta as a disciple of Dhanvantari, the first-propounder of medical science. The long compounds (samasas) used by him, the prose and metrical portions of the Sushruta after the models of Jaimini, Patanjali, and other philosophi,r cal writers who had adopted prose or metre according to the e.xegetic or rationalistic tenor of the subjects in their works, have all been cited to prove Sushruta a contemporary of the Darshanas, or of Buddha. But these may serve, at least, to fix the date of the recension by Nagarjuna, i.e., the Sushruta Samhita as we have it, but can never help to determine the chronology of Sushruta, the disciple of Dhanvantari "who was churned out of the primordial ocean in the golden age (Satya Yuga) (3). On the other hand, if

(l) A, "The great works of Charaka and Sushruta were translated into

Arabic, under the patronage of Kaliph Almansur, in the seventh century.

The Arabic version of Sushruta is known by the name of " KelaleShawshoore-al-Hindi." These translations in their turn were rendered into Latin. The Latin versions formed the basis of European medicine, which remained indebted to the Eastern science of medicine down to the seventeenth century."— History of the Aryan Medical science (Th^kore Saheb of Gondal) P. 196.

B, For tljc indebtedness of Arabic school of Medicine to the works of Indian masters, see Puschmann P. 162.

C. BednVe. Book IV. Ch. IL 286—299. (2) Dr. Wise (Hindu system of medicine).

f^>?fT ^?5^^' ^'n?T^T 5B5f5TfT: II

Garuda PurSnam. Chip. 142, Vs. 5-6.

INTROniTC?ION. , xi

the testimonies of the Puninas -♦have anj- histor^6al worth, we ca!i safely place him somewhere in the Satya Yuga, (age) at least in those dim centuries which immediate})' succeeded the composition of the Atharvan. Charaka, too. in coi^nection with his discourse on the development of the foetal body has cited the opinion of Dhanvantaii (ij on the subject (tiie same as promulgated in the Sushruta S'amhita) & referred his disciples to the Dhanvantari school of surgeons (meaning Sushruta and his school) in cases where surgical aid and knowledge are necessary ; this proves that Sushruta was before Charaka.

Sushruta as a Surgeon : — Stishr'uta was emphatically a '•'igeon, and the Sushruta Samhiti is the only complete 'ok we have which deals with the problems of practi- )cal surgery and midwifer}'. Almost all the other Samhitas written by Sushruta's fellow students are either lost to us, lor are but imperfectly preserved. To Sushruta may be attributed the glory of elevating the art of handling a lancet or forceps to the status of a practical science, and it maj' not be out of place here to give a short history of the Ayurveda as it was practised and understood in Pre-^uhsrutic times if only to accentuate the improvements which he introduced in every branch of medical science.

Commentators of the Sushruta Samhita : — We would be guilty of ingratitude if we closed this portion of our dissertation without expressing a deep sense of our obligation to Jejjada Achiirya, Gayadasa, Bhaskara, Madhava, Brahmadeva, Dallana and Chakrapani Datta, the celebrated commentators and scholiasts of the Samhitd, 'ji'lio have laboured much to make the book a repository of priceless

(i) ^^i'f*T?fTiaTqKfH ^^^f^: I

Charaka, .Shariraslhiinam. Chap. \'.

I^Tt EfTcT^T^Tt ssit^'^^'I^^ II ' ">

Charaka, ChikitshSsth^nam. Chap. V.

xn • INTRODUCTION.

wisdom ancf experienge. D'allana has made use of all the commentaries in revising and collating the texts of .Sushruta Samhita.

Origin and History of the A yurveda : —In the science of medicine, as in all other branches of study, the ancient Aryans claim to have derived their knowledge from the gods through direct revelation. Su*shruta in his Samhita has described the Ayurveda as a subdivision (Upanga) of the Atharvan (i), while according to others the science of the Ayurveda has its origin in the verses of the Rik Samhita (2). Indeed the origin of the science is lost in dim antiquity. Death and disease there had been in the world since the advent of man ; it was by following the examples of lower animals in disease, that our primitive ancestors acquired by chance the knowledge about the properties of many valuable medicinal drugs. There is a verse in the Rigveda which shows that the lower animals were the preceptors of man in matters of selecting food stuffs and medicinal simples (3K Individual experiences in the realms of cure and hygiene were collected, and codified, and thus formed the bases of the present Ayurveda. The verses in the Vedas clearly mark each step in the progress of medical knowledge. The properties of a new drug were always hymned in a Vedic verse with a regularity which enables us to put our finger upon the very time when a particular drug of our Materia Medica first came to be of service of man (4).

(i) Sushruta Samhita, Sutrasthanam. Ch. I. 3.

(2) ^jrC^^T^^i? ^qt?:

Charana ^^•uha by \^y5sa.

(3) jitfwT^* ^w(f[ I ^?^^ «i» I ^^ I ^a.

(4) A. ipc: wii: ^gfi'?Tt^5Tifn It^r'^q^rd'T^ 1

Atharvan SamhitS U. Sec also Ibid I 2 II. 4. 7. 9. 25, 27 and 36.

INTRODUCTION. , Xlil

Discrepancies accounted' for : — Verses q\i medicine, hygiene, and surgery, etc. lie scattered throughout the four Vedas. Those having bearing on Medicine proper occur most in the Rigveda, and perhaps it was for this reasoT^i that Agnivesha, who was a physician, has ascribed the^origin of the Ayurveda to revelations in the Rik Samhitd. Precepts" relating to the art anu practice of surgery are found most in the Atharvan (i), which amply accounts for the fact of Sushruta's opinion of holding the Ayurveda as a subdivision of the Atharvan, as he was pre-eminentl}' a surgeon himself. Different kinds of physicians :— Vedic India, like Ancient Egypt, recognised the principle of the division of labour among the followers of the healing art. There were Shalya Vaidyas (surgeons), Bhisaks (physicians) and Bhisagatharvans (magic doctors), and we find that at the time of

{ the Mahabharatam, which nearly approaches the age of our author, the number of the sects had increased to five which

J were named as Rogaharas (physicians^ Shalyaharas (surgeons), Vishaharas (poison curers), . Krityaharas (demondoctors) and Bhisag-Atharvans (2).

In the Vedic age (before the age of Sushruta) physicians had to go out into the open streets, calling out for patients (3^ They lived in houses surrounded by gardens of medicinal herbs. The Rigveda mentions the names of a thousand and one medicinal drugs (4). Verses eulogising the virtues of water as an all-healer, and of certain trees and herbs as purifiers of the atmosphere are not uncommon in the Vedas. Indeed the rudiments of Embryology, Midwifery, child management (pediatrics) and sanitation were foimu-

(i) ciwT?^Tre5nf^=^=^ '^]'^T\^ ?^Tf*ni5iTW^M 1

Rik Samhitfi I M. 1 16-16. (2) MahAbhdratam. Shantiparva. Rajadharmanu^hashan Parv5dhydya.

(3) ^cT' f^^^^ I

Rigveda. IX M» 112. ■>

(4) sifT* % ^m^ fm^ ^^'^g^f^TT. Rik.

XIV INTROgDUCTION.

lated in thecage of the Vedas i^nd Brahmanas, and we shall present^' see how from* these scanty- and confused materials Sushruta created a science and a Sanjhita which inv'ice the ddmirs^.ion of the world even after thousands of years of human prc*gress.

Origin of A'yurvedic Surgery : — In India, as in all other countries, curative spells and hewing mantras preceded medicine (i) ; and the first man of medicirte in India was a priest, a Bhisag Atharvan, who held a superior position to a surgeon in society. The first Aryan setLlements in the Punjab were often assailed by the dark aborigines of the country, and in the wars .that ensued surgeons had fre-' quently to attend to the Aryaa chiefs and soldiery. So in the Rigveda (2) we find that legs were amputated and replaced by iron substitutes, injured eyes were plucked out, and arrow shafts were extracted from the limbs of the Aryan warriors. Nay we have reasons to believe that many difficult surgical operations were successfully performed, thougli some of them sound almost incredible. But although the aid of surgery was constantly sought for, surgeons were not often allowed to mix in the Brahmanic society of Vedic India. This is hinted at by our author when he says that it was during the wars be tween the gods and demons that the Ashvins, the surgeons of heaven, did not become entitled to any sacrificial oblation till they had made themselves eligible for it by uniting the head of the god of sacrifice to his decapitated body. The story of the progress of Ayurvedic surgery is long and interesting, but it must suffice here to mention that with the

(1) Bedroe"s Origin of the Healing Art, and Sir John Lubbock's Prehistoric times,

(2) ^^ 5igi^i^?5l f^aj^i^^ait V% f|fIWfT% flsi^"*f' II

• « » * »

Rik Samhita I A. 8 Ad. 186 S. 116. 5.

INTRODUCTION. ' XV

' ' > '

return of peace, the small Aiynn settlements grew in number and prosperit}-. And the rich Ar3'an nobles now travelled in stately carriages, and as there were constant accidents ihere ■ arose a class of surgeons who exclusively devoted tlfemselves to the treatment of injured animals. The surgeons, now no longer required in camps and on battle fields, had to attend on the rich ladies at baronial castles during parturition, the magic doctor (Bhisag Atharvan) who could assuage fever and concoct lo\e potions (i) being held as the greatest of them all. But the Vedic Aryans had a regular armoury against pain and suffering, which is in no way inferior to our present day Materia Medica. But of that we shall speak later on in connection with the therapeutics of Sushruta.

The scope and nature of Sushruta's Surgery :- So

rnuch for the history of Vedic Surgery. It is in the Su-

(shruta Samhita that we first come across a systematic method of arranging the surgical experiences of the older surgeons, and of collecting the scattered facts of the science ^fom the vast range of Vedic literature. Sushruta had no desire of abandoning the Vedas in the darkness and pushing en an independent voyage of discovery. The crude methods and the still cruder implements of incision such as, bits of glass, bamboo skins etc., laid down and described in the Samhita, may bj the relics of a primitive instrumentalogy which tiiund favour vviih our ancestors long before the hymnisation of any Rik verse. Practical surgery requires a good knowledge of practical anatomy. The quartered animals at the Vedic sacriiices afforded excellent materials for the framing of a comparative anatomy (2)'. Sushruta devoted his whole life to the pursuit of surgery proper, to

Rik Samhit5. X M. 145 S. i. (2) Vide .^itareya Br^hmana I, 2. II, i±. Ill, 37,

XVI • INTRODUCTION.

which he b/'ought a niyid stored with luminous analogies from the lower animals. It was he who first classified all ♦.surgical operations into five differe'nt kinds, and grouped them under heads such as Aharya (extractions of solid bodies), Bhedya (excising), Chhedya (incising), Eshya (probing), Lekhya (scarifying), Sivya (suturing), Vedhya (puncturing) and Visravaniya (evacuating fluids). The surgery of Sushruta recognises a hundred and twenty-five different instruments, constructed after the shape of beasts and birds, and authorises the surgeon to devise new instruments according to the exigencies of each case. The qualifications and equipments of a surgeon are practically the sam*^ as are recommended at the present time. A light refreshment is enjoined to be given to the patient before a surgical operation, while abdominal operations, and operations m the mouth are advised to be performed while the patient is fasting. Sushruta enjoins the sick room to be fumigated with the vapours of white mustard, bdellium, Nimva ' leaves, and resinous gums of Shala trees, etc., which foreshadows the antiseptic ^bacilli) theory of modern times. The number of surgical implements described in the Samhita is decidedly small in comparison with the almost inexhaustible resources of western surgery, and one may be naturally led to suspect the au' henticity of the glorious achievements claimed to have been performed by the surgeons of yore ; but then their kno vledge of the properties and virtues of drugs were so great that cases, which are reckoned as surgical nowadays, were cured with the help of medicines internally^pplied. "Surgery," says Tantram, is mutilation not doctoring (i). It should only be employed when the

(l) Aif^s^qfq* f^5n tf^ si«3f^^ ifT<qi^T I

].\TKOI)lf?TIO.\,, xvii

alTected vital energy is not strcnig enough to al^lie effect the cure that the surgeon is justified to handle his kniYe. We find in the Samhita that ophthalmic, obstetric and other operations were performed with the utmost skill and caution. '

Plastic and Rhinoplastic Operations :- Doctor Hirschberg of Berlin ^ys — "the whole plastic surgery in Europe took a new flight when these cunning devices of Indian workmen became known to us." The transplanting of sensible skin-flaps is also an entirely. Indian method (Sushruta, Sutrasthanam, Ch. XV'I). It is Sushruta who first successfully demonstrated tlie feasibility of mending a dipt earlobe with a patch of sensible skin-flap scraped from the neck or the adjoining part.

To Sushruta is attributed the glory of discovering the art of cataract-crouching which was unknown to the sur- ' geons of ancient Greece and Egypt. Limbs were amputated, abdominal sections were performed, fractures were set, dislocations, hernia and ruptures were reduced, hcemorrhoids rind fistula were removed, and we take pride in saying that the methods recommended in the Sushruta Samhita sometimes prove more successful than those adopted by the surgeons of modern Europe, as we shall have occasion to observe later on. In tho case where the intestines are injured, Sushruta advises that "the protruded part should be gently replaced by following with the fingevP A surgeon should enlarge the wound in it, if necessary, by means of a knife.

"m^^ ^ffT fTf%T^^ fm^-^ f^^ftg^ II

Mahanilatanlram, Patola X. \'~.. 72-74.

B. See the Article on "Ileredily and some of its Surgical Aspects," By F. C. Til/ell, m. d. The ^fediL»al Advance Vd. LXIV. June iqo6. Page 357.

xviii j\TkMfnnrT[o\,

•• In the cas% where the intestine is severed, the severed parts s'hoLild be held together by applying living black ants to • their ends. Then their bodies should be cut off Teaviifg only the heads to serve the same purpose which in moderrt improved European surgery an animal tissue like catgut is expected to 4'ulfill. After this the intestine should be fairly replaced in the abdominal Ct^-ity and the external opening stitched and properly dressed. We abstain here from a lengthy description of the different methods recommended by the Sushruta in cases of abdominal and peritoneal wounds. We only ask our readers to compare this Chapter (II Chikitsa^thaTiam) of the Sushruta Samhita with the Chapter in anv work on European chirurgery whicli deals with the same subject. Certain medicinal plasters were used to be applied to localise the shafts of arrows embedded in the limbs of wounded soldiers and their exact locations were ascertained from the inflammation caused bv the application of such a plaster with a precision which would be sometimes welcome even in these days of Rontgen rays.

Lithotomic Operations : -In these cases, elaborate instructions have been given for making the perineal incision, as well as about the care and general management of the patient after the operation. In a case of Shukrashmari (seminal or spermatic concretion) the formation and existence of which have been verv recentlv discovered bv English pathologists, Sushruta enjoins that the stone, if in the urethra, should be removed with the help of Anyvdsanam and urethral enematas, failing which the penis should be cut open and the concretion extracted with the help of a hook. Kavinij I'mesii Chandra (Jupla in the introduction to his Vaidyaka Shavda-Sindhu remarks, that he and !>, Durgddasa Gupta M. B. translated the Chapters on lithotomic operations and instrumental parturition «f the Susbrufa Samhita for the perusal of Dr Charles, the then Principal of the Medical College, Calcutta.

rNTRODUCTlON. XIX

t >

■-»

''Dr. Charles highly praised the pvocess ot clelivt^ry in difficult ca^es and even coijfessed I hat with all his great experience in midwifery and surgery he never hdi} any idea of the like heing found in all the medical \\;orks that came under his observation."

Amputation : — Amputation^ were freely made and medicated wines, were given to the patients as anccsthetics (i). These conclusivelv show thai the surgery of Sushruta does not rest content with the mere bursting or opening of an abscess, and the healing of the incidental wound, but lays down processes for major operations as well. The removal of the cicatrix until it becomes of the same colour with the surrounding skin and the growth of hair thereon are suggestions which we find nowhere else.

Ophthalmic Surgery : — Of the seventy six varieties of ophthalmic diseases. Sushruta holds that fifty-one are surgical OP*-" Tra Tantram Ch. Vlllu The mode of operation which is tV' be performed in each case has been elaborately described in the Samhita, and does not unfavourably compare in most instances with modern methods of ophthalmic surgery. Sushruta was aware of the fact that the angle of veHection is equal to the angle of incidence, and that the same ray which impinges upon the retina serves the double purpose of illumining the eye and the external world, and is in itself converted into the sensation of light.

Midwifery : — It is in the region of practical midwifery

that one becomes so much impressed with the greatness of

Sushruta. The different turning, flexing, gliding movements,

the application of the forceps in cases of difficult la1:)our and

other obstetric operations in\uiving the deslructioJi and

mutilation of the child, such as craniotomy, were iirsl

systematically described in the Subhiuta Sauihitd lung

before fillets and forceps were dreamt of in Europe, and

thousands of years before the birth uf Christ. Sushruta, who

< }

(i) For llie use of .Sanmohinis (an,Teslheiics) for surgical purposes, sec

Hhoia Prabandlia \>v I'.allAla T'andil.

XX » INTKOnUCTION.

advocates Clesarean se^nion iri hopeless cases of obslruclion, lays down that the instrument should be employed only in ♦those cases where the proportion between the child and the maternal passage is so defective that medicated plasters, fumigations, etc.. are not sufficient to effect a natural delivery. His directions regarding the management of the puerperal state, lactation and management of the chijd and the choice of a wet-nurse are substantial!}- the same as are found in modern scientific works of European authors. A feeling of pride and joy moves our heart when we contrast these glorious achievements of our ancestors with the meanness of results which modern Europe has gained in this department of midwifer}-. In those old days perhaps there were no hospitals to huddle patients together in the same room and therebv to create artificiallv septicemic poisons which are now so common and so fatal in lying-in rooms. A ne^-'^' built Iving-in room in an open space abunduntly suf^s-ea J with the rays of the sun and heat of the burning f^ie for each individual case, the recommendation of a fresh bamboo-chip for the section of the cord are suggestions the value of which the west has yet to learn from the east.

Dissection :--Sushruta, himself a practical surgeon, was the first to advocate dissection of dead bodies as indispensable for a successful student of Surgery. The Paritschittas of ancient Egypt perhaps learnt their art from the Purusachettas (Dissector) of ancient India. With a candour less common among western scholars Dr. Wise observes that, ''the Hindu philosophers undoubtedly deserve the credit of having, though opposed bv strong preiudire, entertained sound and philosophical views respecting the uses of the dead to the living, and were the first scientific and successful cultivator? of the most important and essential of all the departments of medical knowledge, practical anatomy". A bungling burgeon is a public danger and Sushiuta savs iliat, "theorv without practice is like a onc-wingetl bird that is incapable of flight".

lNTK01)UCT!(ON. XXI

■»

> >

Study of Practical Surgery :— To give effii-iency in surgical operations, the pupils of Dhan^antari(Sushruta etc.) were asked to try their knives repeatedly first on natural and artificial objects resembling the diseased parts ofv> the body before undertaking an actual operation. Incision, for example, was practised on Pushpafala /cucerbeta maxima), Alavu (Longenaris Vulgaris) or Trapusha (cucmis pubescuas), evacuating on leatfier bags full of water and on the urinary bladders of dead animals, scarification on the hides of animals on which the hair was allowed to remain. Venesection was practised on the vessels of dead animals and on the stalks of the water-lily : the art .of stuffing and probing on bamboo reeds etc. : extraction of solid bodies on Panasa (Artocarpus Integrifolia) and such like fruit, scraping on wax spread on a Shalmali (Bombox Malabaricum) plank, and suturing on pieces of cloth, skin or hide. Ligaturing and bandaging were practised on dummies, cauterisation (both actual and potential ) on pieces of flesh, and catheterisation on unbaked earthen vessels filled with water. It is almost with a feeling of wonder we hear him talk of extirpation of uterine excrescences and discourse on the necessity of observing caution in surgically operating upon uterine tumours (Raktarvudai. These facts should be borne in mind as thev would help us a good deal in accounting for the numerous anomalies that are to be found in the anatomical portions of the Samhita.

Study of Practical Anatomy :— We have stated before that tb.e quartered sacrificial animals afforded excellent materials for the framing of comparative anatomy. The Aitareya Brahmana contains special injunction for the quartering of such animals (i) and we are told that the preceptors availed themselves of the religious meetings to

(i) The Ailaicya Firaliniana describes a )iaitirular wav of tlividini; the orgaas and viscera of the sirriticjjil animals 'wliich was kepi 'secret among the priesls. Aitareya Brahmana VIII. i.

XXII INIROniJCTIOX.

deinonslrjiLe the lessons ou^ practical anatomy. We come

I. acrosj; such terms as the heart, stomach, brain, intestines,

anus, liver, spleen, uterus etc', iv the Rigveda, and the *' Aitaj-e3'a Brdhmana (i). There is an entire h\inn (Rik) devoted* to the subject and treatment of Phthisis ( Knja Yakshma) which becomes utterly unintelligible in the absence of an accurate knowledge about the structure of lungs, and mechanism of the human heart. The Vtdic Arya fully understood the resultant nature of the human organism. The Rik Mantra, which to this day is recited on the occasion of a funeral ceremony, ampl}' testifies to the fact that he used to look upon his mortal frame as the product of the combination of the five physical elements (2). He understood the effects of different drugs upon digestion and the office which the tendons, muscles, flesh and nerves, etc. respectively serve in the economy. It is in the Sushruta Samhita that we find a systematic attempt at arranging together the facts of anatomical observation. The age of Sushruta, the Acharyic age of the Ayurveda, was a period of scientific investigation. The sturd}- Aryan colonists exchanged their simple mode of living for luxuiy and ease. The number of general diseases was great. Jn

( 1 ) A. fT^T ^^^ f ?gjnri:«3 f^fsffTTiRii

Rik Samhita \'. \'II, I, -'3, 538.

H. \ide also .Ailareya BrShmana I 2. II 12. Ill 37.

(2) The iialuie of the huiiiaii body as tile resulting efi'ect of tlie C(imhinatidii dftlu' live elementals havcheen clearly described in the verse.

^Tqt'TTiI^ qf? era n f%rT?ft^y'l«I^ wfaf^VTTSlf 1»: I

* Rik Samhita X M. 16 S. 3.

Which l)eing translated reads :— Let his eye go t(j the sun, let his breathwind nVx with the wind'of the atmosphere, and to the sky. earth and the cereals the parts which ha\e spriint; out of them. Cvc.

ixTR'onurTioN. » XX 111

vain did the holy Narada (i) ^reacl] the gospd of plain living and high thinking, and exhort them, like Cato, to return to their simpl'e mode of life. The long peace brought opulence in its train and wealth begot indolence and disease. Men like Bharadvaja, Angira, Yamadagni, Atreya, Gautama, Agastya, Vdmadeva', Kapisthala, Asamarthya, Bhargava, Kusliika, Kdpya, Kashyapa, Sharkaraksha, Shaunaka, Manmathayani, Agnivesha, Charaka, Sushruta, Narada, Pulastya, Asita, Chyavana, Paingi and Dhaumya etc. began to write Samhitas. Each hermitage was a College of Ayurveda, and the empirical method of investigation was introduced into each department of the science of cure.

Anatomical Anomalies in the Samhita :— Having got so far in our analysis, before passing on to the study of the Anatomical portion of the Sushruta Samhita, we must try to account for the many anomalies and discrepancies that have crept into or have been suffered to remain in the present recension of the book. Take, for example, the line in which Dhanvantari is made to speak of three hundred bones in the human organism. It is impossible that the human frame, in so short a time, has got rid of so many of of its skeletal accessories simply through disuse, or because of their becoming superfluous in the altered condition of its environments. More absurd is it to think that Sushruta, who discards all authority except the testimony of positive knowledge, would write a thing which none but the blind would believe in a dissecting room. The spirit of the a^re ill which he flouri:>lied piecliided the possibility oT^ such an crrnr.

Anomalies accounted for : -In ancient India, subjects chosen for the demonstration of practical anatomy were always children (2), and naturally those bones, which are (i) Vide Aitann'a Br5hmana VII. 13.

(2) The injunction of ihe Hindu Sllasiras is ihat '-corpse of persons more than 2 years old should he burned." Cremation of dead bodies bein"

xxi\- f (\'^Roi)rc~Ti().\.

fused or''«'inaslon"iised inlo'one whole durine: adult life, have been' separately enumerated — a circumstance which may, to some extent, account for th'e excess in the number of bon'es described in this Samhita (i). Likewise the theory that Sushrula might have included the teeth and the cartilages within the list of s'iveletal bones comes very near the truth, but It does not reflect the whole trtith either. The fact is that the orignial Sushruta Samhita has passed through several recensions ; and we have reasons to believe that the present one by Nagarjuna is neither the only nor the last one made. The redactors, according to their own light, have made man\- in'terpbLitions in the text, and when Brahmanas, thev have tried to come to a sort of compromise at points of disagieement with the teachings of the Vedas 12). Therefore it is that we come across such statements in the Samhita as ''there are 360 bones in the human body, ;-|0 it is in the Vedas, but the science of surgery recognises three hundred skeletal bones." What lends a greater colour to the hypothesis is that Sushruta, who, in the Chapter on Marma Shariram, has so accurately described the unions of bones and ligaments, anastomoses of nerves, veins and arteries etc.,

obligatory on Government, ;is well as on private individuals, it was almost impossible to secure a full-grown anatomical subject in I'auranic India, the more so when we consider that the Hindus look upon the non-cremation and mutilation oi a corpse vvilii a peculiar horror as it prevents the spirit from purging off its uncleanness in the funeral fire, and bars ilf access to a higher spiritual life. Naturally in later and more ceremoniil times the interred corpses of infants, less than 2 \ears old, had to be unearthed and dissected for anatomical purposes ; and these portions of the Sushruta SamliitS might have been modified by the subsequent commentators in order to conform them to occular proofs.— T. R.

(i) See Tiray's Anatomy {1897) p. 2S8 and 301 Figs. 248 and 262.

(2) "'?f^T*fgtw; vi?i': ^^rfij^: ^T^?nf" 1"

\ishnu Smriti. Ch, 96. 55. (,'haraka. Shfiriraslli^nani.

INTRODUCMON. , XXV

must have described their courszs and locations, a,L? otherwise it would have been quite impossible for practical suigeons, for whom it was intended, to conform to the directions of the Samhita in surgically operating on their patients' limbs^, and to avoid those vulnerable unions or anastomoses as"'enjo'ned therein. These Marmas have been 'divided into three classes such as, the Sadya-prana-hara : Kala-pnina-hara, and Vaikalya-kara, according as an injur}' to any of them proves instantaneously fatal, or fatal in course of time, or is followed b}-^ a maimed condition of the limb concerned. The fact is that the study of practical Anatomy was in a manner forbidden in the reig>n of Ashoka Pij-adarshi inasmuch as ail religious sacrifices were prohibited by a royal edict (i), and the subsequent commentators (who were also redactors on a small scale) of the Sushruta ■jSamhita, in the absence of any positive knowledge on the subject, had to grope their way out in darkness as best they could ; hence, this wanton mutilation of texts and hopeless confusion of verses in the Sharira Sthanam of the present day Sushruta Samhita, which should be re-arranged and restored to their proper chapters before any definite opinion can be pronounced on the anatomical knowledge of the holy Sushruta.

Sushruta as a Biologist •. — h^ the tirst chapter of his Sh.irira Sthanani, Sushruta discusses the question. what is man, wherein lies his individualit v, why does he come into being, why does he die at all ? Like all Indian philosophers, Sushruta argues the question down from the universe to man. The factors or laws, that govern the evolution of the universe in its physical aspect, are extended to cover the evolution of the physical aspect of man (organic evolution). There is but one law and one force which run through -the three plains of mind, matter and spirit. Physiology, that fails to loc^k

(l) fournal of ihe .\siiiUc Society i.f CulciUla \'n\. \'U. P. 26f.

XXvi INTRODUCTION.

<•

into the iKiLure of life and iU background and tries to explain t-.iway thib intelligent, living force as the product of chemiQal action of the organ'ic cells, is no Physiology at all. '.Cell is not life, but there is life in a cell. Cells may be called the true bearers of li-fe. Dr. Weismann insists that it is more correct to sppak of the continuity of the general protoplasm than of "the germ ceils." Professors Geddes and Thomson observe that, "the bodies are but the torches which burn out, while the living flame has passed throughout the organic series unextinguished. The bodies are the leaves which fall in dying from the continuously growing branch. Thus although deafh take inexorable grasp of the individual, the continuance of the life is still in a deep sense unaffected ; the reproductive elements (cells) have already claimed their protozoan immortality, are already recreating a new body.'" But to invest these reproductive cells with immortality, and to deny the same to the individual self, which directs and controls these protoplasms, and is before and behind them, is like the statement of Prof. Huxlev when he admits the chance of the physical transmigration of the organic constituents of the human body, and yet denies the possibility of an individual self continuing in any other form. "It is sensibility," observes Sushruta, "that precedes the senses ; and self, the sensibility proceeds from the self to which all such conditions are referred as mine."

Sushruta's Theory of Cosmogony is based on the

old S;inkhya Duality of Prakriti (Objective) and Purusha (Subjective). The two are coeval and co-extensive realities. Out of the Avyakta (unmanifest) or Prakriti has evolved the Mahai, the (inimatcd cosmic matter. Out of this cosmic matter has evolved Ahamk;ira (the sense of individualit\- or more correctly egoism) which is divided into thrt-e kinjs such as the Vaikarika (phenomenal, ihought-fornii, Taijasa (kinetic), and Bhut;idi (pertaining In il^e first form of matter). This \'"aik;irika Ahamkara in combination with the Taijasa Ahamkara has fathered

iNTRonurfioN. > xxvii

1.1

the eleven sense organs, whith. in combinatiqii with the Bnutadi, have produced the five Tanmatras or {iroper sensibles of touch, sight, ^ hearing, etc. The material principles of sound, light, taste, smell, etc., are biJ't the modifications of these five Tanmatras, of which'* Akisha (ethereon), Vayu (ether), light, and soui-^d, etc. are the grosser forms. In other wordfl, these Tanmatras may he defined as the atomic essences of the material principles of sound, light, ether, etc. In addition to these, Sushruta, Hke Kapila, admits the existence of a kind of atom-like units of consciousness, which he calls Purusha. The combination of' the sixteen aforesaid categories and the Purusha is for the expansion and liberation of the latter. A human being (individual), who is the fit subject for medical treatment, is the product of the combination of Purusha with the five primordial material principles (iMahabhutas). The Purushas, real selves of beings, the sources of their vital energy, and the controllers and directors of all organic or mental actions, are extremely subtile in their essence, and manifest themselves onlv through the combination of the seed (paternal element) or ovum (maternal element). It is the Karma (dynamics of acts done by a person in a prior existence) which deterinines the nature of the body it will be clothed with, as wcii cts che nat'Te of the womb it shall be conceived in, in its next incarnation.

Nature of Self : — v^; elf is a simple substance, and, as such, is immaterial. Force is substance and substance, is force. It is endued with constructive intelligepce, and, like gravitation or cohesion, can permeate a material body, without, in any way, disturbing h. It is adaptative or elective, or, in other words, elects that kind of selves for its parents as are best suited to the purposes* of its being. Man is the outcome of an influx of a se.f, a force, a dynamis with its path determined by the dynamics of the d^jeds of its prior existence. To think that vitality starts from

xxviii , iNTifoniTCTioN.

•• protoplastfv is insanity. Cimemically examined protoplasm is but', C, O, H, N anci S. But no amount of C, O, H, N afid S put together will constit<ite life. The idea that life 'iias nothing prior to it, that the force which controls the co-ordination of man's economy perished with the death of his organism, is'quite puerile. Life is expansion and not creation, and, as such, is linked to those unseen realities which constitute its prior and future selves. We see only the middle link in the chain of existence which we call life, but take no notice of the preceding or succeeding ones which are invisible (i). The grosser material body is linked to a finer, imma<;erial one, in as much as nothing can exist vvithout being attached to its antecedent. So at each conception there is the influx of a new self, for the lifeless constituents of a human body can not create a man, no matter how many chemical or physiological actions may be postulated to run to their rescue.

Ayurvedic Embryology : — Before entering into the discussion of Sushruta's tiieory of conception, we shall take a little more trouble to enunciate fully the Vedic theories on the subject. "The child is the fruit of the combination of sperm and ovum" (2'. It lies with its head downward inside the uterus, a fact which facilitates its passage out of, and protects its form from the effects of anv injur}' done to that viscus. (3) The eyes of the child a-y ..n^finrtltTi'',

Bhagavat Gita II. 28.

(2) ^f ^wic^t ^ra: ';^»j]3R^5i'^^f^: 1

Astanga llridayam (Vagbhat) c ShArira SthSnam. Ch, I. i.

« * * ^ r\^Tf[ ^'^^Vh ?clT 1

' * Aiteriya Brahmana \'I. ic g(^

introduct?oa. i xxix

1.1

as the cephalic portion of the feJal body is tirst ,».1eveloped. The factors, which are essential to the developme'nt of the fetal hody, from the time of fecundation to the 'ippearance of the characteristic sense-organs, have '^een described in a verse of the Rig Veda (i). In thfe Vedic mythology each organic function is 'consecrated to the tutelage of a presiding^' deity, and a Vedic Aryan loves to call a thing oftener by the name of its divine custodian than by that of its own. Rightly translated, the verse would read as follows : — "May Vishnu (the presiding deity of ether and nerve force) expand thy uterus, may Tvashta (the presiding deity 'of heat and metabolism) bring about the full differentiation of the limbs and the sex of the foetus, may Prajapati (the presiding deity of the ovum) sprinkle thy uterus, and mayst thou conceive through the blessing of the lortl of human destiny. May Snrasvati (goddess of intellect) and the Ashvins, the surgeons f>1' the gods (the |iresiding deity of fission, etc.) help thee in taking the seed." Now, the development of the fetal body takes place after the pattern of its father's species, and this conformity to the pattern of its species represents an act of intellection. Hence, the aid of the goddess of intellect has been invoked with that of the celestial surgeons, who preside over the process of cell-division, so essential to the formation of the fetal limbs. Divested of its allegory, the verse would mean

(i) f^^?itf^ ^^?tg, ^^T^qTt% f^sig I

JTwf ^f% f^5?t^T#, w ^f? T?:«^frr I

rf Tf 5fIW ^WlH'i ^^fT *?Tffl fl^f?^ II

' Rik Samhila X, M. 184, S.

XXX t INTfionUCTION.

that the •§perm led into a healthy and well-developed uteru5 through the agency of the Vayu (increased activity of the-^ local nerves) meets the 'maternal element (ovum) in tViat viscus. Then the impregnated matter undergoes a process of fission, and takes shape after the pattern of its father's species. • When we think of so many idle speculations as regards the proces% of fertilisation, which obtained credence so late as the beginning of the i8th century in Europe, and the controversies that arose between the Ovists, Performists and Animalculists (i), we cannot help regretting that the Ayurvedic Embryology, which started under such h'appy auspices, could not fully solve the problem of fertilisation even before the advent of the Tantrik age. The fundamental principles with which the Embryology of the Acharyayas (Sushruta, Dhanvantari, etc.) was started are substaritially the same as have now been discovered by the researches of the Western workers. Sushruta in his dissertation on the subject showed the illegitimacy which lay at the root of his predecessor's theory ( Sharirasthanam Chap. II. ) and took up research exactlv where the Vedic Rishis had left off. He clearly demonstrated the fact thai "by a physiological process known as Rasapika (metabolism) the hmph chyle is metamorphosed into sperm in men, or into ovum in women, in the course of a month. The catamenial fluid is carried down into the uterus through its proper ducts. The sperm or ovum is thus the quintessence of a man's or a woman's body. The sperm meets the ovum (Artavam) in the ute;-us, which resembles a lotus-bud in shape, and whose aperture is shut up with a mucous deposit as soon as fecundation takes place. The most favourable time for fecundation is between the fourth and twelfth day after the af)pearance of the flow (Garbhakala)" as has

(») For a short history of tlie Theories of Fertilisation, Vide Evolution of Sex (Prof. P. Geddes and J. A. Thompson) Chap. XII. pp. 169— 171.

JNTRODUCT?0\. > XXXI

I' I

been lately demonstrated by 'the researches ''of Prof. Von Ott. (I).

Sexual Diamorphism :— Some light is thrown on the relative preponderance of the sperm and ovum in the Birth of a female child. "When the maternal element preponderates the child is female ; when the 'fraternal element is stronger the child is malfe. When both the elements are equal, the child is of no sex.'" In theory at least Sushruta admits the possibility of the birth of many children at a single conception. "When the seed is divided into two by its inherent force (Vayu), twins are born in the womb" — a statement which points to the 'irresistible conclusion that multiplicity of birth is the outcome of the multifarious fission of the seed in the womb under certain abnormal conditions. Sushruta gives a reason for believing that, in exceptional circumstances, and without sexual union, the unfertilised ovum may give rise to perfect oflTspring, thus giving a prevision of the modern theory of parthenogenesis. Pathological parthenogenesis has occasionally been noticed in higher animals. Oellacher has noted this in respect of hen's eggs, and Janosik has observed it in the ovarian ova of many mammals such as the guinea-pig, etc. (2) Sushruta extends the probability to the human ova under certain conditions. He admits the possibility of conception without the admixture of the male germinal element, though he observes that like all asexual genesis" the development dots not proceed far in the case." From such a hypothesis it is but one step to the theory which enunciates the possibility of conception withou? proper sexual union.

But to understand his theory of sexual diamorphism, it

(1) Vide ihe chari of menstrual wave prepared by V*n Ou given in ilan and Woman '(Havelock and Ellis) Chap. XL

(2) The Evolution of Sc.k Ch. XIII. P. 1S5. ,

rn>/. p. r,eihlclfn,(} J. A, Thnmps.m.

XXxii «- INI^RODUCTION.

t •

is necessary thai on^shouFd fully compreliend the meaning of such Ayuryedic terms on the subject as Ichchha Shakli (will-force). Shukra-Vahulyam (\) (preponderance of the male reproductive element) and Shonita-Vahulyam (preponderance of the female reproductive element) etc. Sushruta, in common with 'the Brahmanic philosophers of Ind, believed that distinction of sex h'as evolved from a primordial hermaijhroditism. Manu in his Institutes has emphasised the fact (2), though in a highly poetic style. He observes that "the Purusha (Logos), by a stroke of Will, divided its body (animated cosmic matter) into two, one of which was male, and the other female." The Tantra says that, ''the male part was endued with an energy (force) of its own, which is called Pitrika Shaktl ; and the corresponding female part, with the one, which is called Matrika Shakti. Pitrika Shakti is a disruptive force ; •Matrika Shakti is a constructive energy. Though the conception of force in Sanskrit sciences is but partially physical, the nearest approach to the connotations of the Pitrika and Matrika Shakti is made by the terms Anabolism and KatabolisiU of the Western physiologists. Sanskrit physiology recognises the two opposite poles of vital force in a living organism, and has not taken inconsiderate pains to determine their exact locations in mau and woman. Matrika Shakti, it observes, predominates in the left half of a woman's organism, which is negative as regards vital magnetism. {3) Now, Sushruta says that, in cases where female offspring is desired, the enceinte should

(l) Shdiiia-sth^iiani Ch. II.

(2) f^ifi^n«r*^ ^^»TiT 3«i«iT5«^fT '^i^ sfrff r\f^i ^ f^?;T5w^5TrT nij- 11

Manu .Samhili Ch. I. J2. (■2.) ^f^^irtar; *JI fi: ijt^ sfmwnflf^S'T'RT; 1

SfiradS Tilak Tanlrani.

INTRODbCTVJN. XXXIU

snufF through her left nostril (thq expressed juice Qf certain herbals), while the same should be administered through her right nostril where njale* issue would be the object. In other words, the anabolic (Mairika) or katabolic (Piti;}ka) forces of a mother's organism can be so adjusted with the help of drug-dynamics, as to determine, the sex of the child in the womb. The b',rth of a male child is usually presaged by the appearance of the milk (which according to Sushruta is metamorphised menstraal blood) in the right breast of the enceinte ; and where that has been effected with the help of suitable medicines, it must be presumed that the Katabolic pole of her glife-force has been acted upon, as desired.

The original hermaphroditism, which forms the anterior condition of all subsequent sex distinctions, and the character of the two opposite poles of vital energy, have been very clearly set forth in the Pauranik allegory of ArdhaNarishvara(i). The figure, observes the Pauranik rhapsodist, is half male, half female ; half life, half death (since, death, in fact, is the father of Hfe) (2) ; half anabolism, half katabolism ; with the crescent moon, the premise, the s3'mbol of progressive evolution on its brow, is made to sit on the eternal bull, the representative of the inmiutable law of the universe (lit : — the four-footed order). The Rishis and Rasasiddhas of ancient India were fully aware of the fact that, conception is effected only at an enormous sacrifice on the part of the mother ; that the Matrika Shakti is the real manufacturer of life, and that the Pitrika Shakti (paternal element) evokes, or calls it into play only through its disintegrating or disruptive effect by separating the two opposite life-poles, that lie neutralised through contact. It is love that governs these two complementary (i) Vishnu PurSnam Ch. 7. Vs. lo-ii. *

(2) mm: F?^n ^^^^^ ^t^ «TTJrfff ^^v. 1

Mahdbhaialam.

xxxiv INTRODUCTION.

forces of .life and death (i), (though in' fact they represent the two different aspects of the same energy) and controls its evolutionary rhythms through the desire of seeing itself many though one in reality. Does not modern biology endorse the same view when it says that the reproductive cells, as protozoons,.are immortal, and that bodies are the natural appendages which blossom.forth and fall off round these cells for the fructification of their innate purposes of being (2)?

A little more investigation into the biological thesis of the Rishis would be necessary for the clear comprehension of "Shukra-Vahulyani" and '"Shonita-Vahulyam" ' of Sushruta and other Tantras (3). iMan is both animal and spirit ; and the Ayurvedic physiology recognises two distinct sets of apparatus in his organism answering to the different phases of his existence. The one helps him in performing the organic functions, which are so essential to his animal existence, and keeps intact the co-ordination of those internal functions with the incidents of his environments. The other is attuned to the finer forces of nature, and responds

(I) The Evolution of Sex. Ch. XVIII.

Prof. P. Gedde/i and J, A. Thomson. (2) "The body or soma'\ Weismann says, "thus appears to a certain extent as a subsidiary appendage of the true bearers of the life,— the reproductive cells". Ray Lankester has again well expressed this :— "Among the multicellular animals, certain cells are separated from the rest of the constituent units of the body, as egg-cells and sperm-cells ; these conjugate and continue to live, whilst the remaining cells, the mere carriers as it were of the immortal reproductive cells, die and disintegrate. The bodies of the higher aniivals which die, may from this point of view be regarded as something temporary and non-essential, destined merely to carry for a time, to nurse, and to nourish the mure important and deathless fission -products of the unicellular egg."— Quoted in the Evelution of Sex (P. Geddes and J, A. Thompton) 1901. Chap. XVIII.

(3) (a) ^liTf^^T wtwrf^ ^f<f^ry^: HiTi^ 1

Sarada Tilak Tantram. (15) Sushrula SamhilA (ShSrira Sthdnam Ch. Ill )

INTRODUCTION. ' XXXV

to the call of his higher or psychiq self. Tli'e one is organic, the other is psyC^ic The one chains him down to the phenomenal, and is" governed by the laws of growth and decay ; the other opens on the region of absolute realities where growth and decay have no room to be. Growth is not the only condition of life. Man may exist without food (i)or respiration, only if he can manage to dive deep into the realities within himself. Between these two sets of apparatus there is the Jivatma, which, by its own peculiar energy (the will-force), can operate in phenomenal or organic pl?,in, or recede from thence into the psychic one, thus being in contact with the world of the senses' and the one that is beyond the darkness of death. Death, in fact, is the grand usherer to life, which is only the rise of the curtain over the life's drama, all equipments for which are made in the green room of death.

A man can not propagate at will. No amount of willing on the part of the parent-animal can help him in creating progeny. The self of the child, who is about to come into life, chooses its own parents, according to the dynamics of its own acts or Karma, from the region of the lunar Pitris or quiescent life, if it be warrantable to use such an expression (2). The self of the would-be child mixes with the self of its human father, and hovers over the reproductive cells of the latter's organism, and regulates the intensity of its father's sexual desire, according to the nature of the sex, determined necessary for the fruition of the purposes of its advent into the world. A greater intensity of its father's desires ensures the preponderance of tile Pitrika Shakti (katabolism) in the impregnated ovum, which

Skanda PurSnam quoted by Shridhara SvSmi in his commentaries on the Vishnu Purdnam. Ch. VI. V. i6. ,

(2) ^^^m ^7m\^m 1

Shruti.

XXXVl ' INTRODUCTION.

determiiies the male^sex of the child, while such a thing, on the part of the mother at the time, is followed by the relative preponderance of the Afatrika Shakti (anabolism) which accounts for the femininity of the issue. Equal intensity of sexual desires in both the parents, creating an absence of the relative preponderance of the Pitrika and Matrika Shaktis in the impregnated ovum, leaves the sex of the child practically undetermined. The relative preponderance of the Pitrikd or Matrika Shakti, as evidenced by the greater or less intensity of the sexual desire of either of the parents, which results in the speedier emission of the paternal or maternal element (sperm or ovum) during an act of successful fecundation, is contemplated by the term ''Shukra-Vahulyam," or "Shonita-Vahulyam," by the framer of the Samhita, as ma}- be fully substantiated by a couplet by the venerable Daruvahi (i).

So far Sushruta is at one with the modern Western theory of preponderant katabolism or anabolism in the ovum as the determining factor of the sexual diamorphism to the extent that seeds or reproductive cells are the bearers and not the manufacturers of life, only containing those categories which foster life, and help its evolution into an organic being. To deny this would be to admit the chemical, or physiological basis of life, which, as a theory, was never acceptable to the biologists of ancient India. The number of reproductive cells may be increased bv suitable dietary, and to say that the immortal reproductive cells, as the creators of life, come out of the mortal, organic food stufll* is to say that darkness is the father of light. The question of the immortality of the seed (germ plasm) has

(I) ^a«g^: q^q^ft qgr?^ Uw^r[ ^^T^_^ \

fl^^qif^flT ^'qi'Sn?!^ l^fl^cTT II D5rub5hi (Quoted by Arunadatla in his commentaries on Viigbhat).

INTRODUCTION. XXXVii

been elaborately discussed in the Gommentaries on the Sankhya Darshanam(i). The, Pjah Vindus (germ cells) pulsate with the vibrations (rhythmic movements), which are^the relics of the primordial ethereal vibrations, which ,ushered in the birth-throes of the universe. ^ As such, they are essential to the evolution of life ; and man, as an offspring of the universe, still retains them in his reproductive cells as the best condition for calling out the life in his offspring, when its seK enters into the impregnated ovum in the mother's womb. Life is the essence of self, and not the prjoduct of any chemical or physiological process. It is an influx ; and microscopes and spectroscopes mav not expose to view the hinterlands of birth and genesis. Perhaps it was this theorv of will-force and intensity of parental desire as determining the sex in the child, together with the facts of parthenogenesis observed in lower animals, from which Sushruta was disposed to extend the analogy to the human species, and believed that conception without sexual union is possible in women.

^j. The conception of the nature of these Matrika and J '.rika Shaktis is more clearly set forth in the Pauranika n jth regarding the origin (etiology) of fever ; Sushruta relates the story as follows : — Daksha, the father of the universal mother, (or constructive metabolism in man) insulted the divine father, her consort (destructive metabolism), by witholding his quota of sacrificial oblations. The wrath of the insulted deity broke out in the shape of a morbific heat (hyperpyrexia) which is fever. The process of digestion in man has been often compared 'to an act

(l) (a) qRHTSTtftS'C^I^T ^"Wl,^^ I

Sankhya Sutra Ch. I. 122.

(b) fT^5TT<T ^^fh '

Ibid. Ch. III. 3.

(c) *r% f% ^^^^^m^^mfn^]^'^^wf^^Tff x?m^i ^^i*

Sankhya Prabachana Vashya (Vijn^n Bhikshu) Ch. I. S. I.

XXXVni INTRODUCTION.

< f

• <

of Homa sacrifice (i) in the Ayurveda. Stripped of its allegory the myth may be exp^iined quite in a pathological lin^ It means that when the t*itrika Shakti, the process of destructive metabolism (Pita, father or Shiva in Hindu mythology being the god of destruction or disintegration) of the body is not properly served by the factors, which noun'sh its constructive metabolism (Father of the Matrika Shakti), the excrements and excretory process of the body are arrested (b^r the wrathful deity), and the heat generated in consequence is fever. Fever, then, is a disease of defective digestion and excretion. Whenever this Pit rika Shakti,. is disturbed or not properly served there is fever, and heat is one of its essential effects.

With a precision and love of details, which mark the best days of Brahmanic literature, Sushruta lays down rules of diet and conduct to be observed by the enceinte, from month to month, during the whole period of gestation, and gives medicinal recipes for the development of a partiall}^ atrophied child in the womb.

A perusal of the Chapter on Marma Shiriram world leave no doubt for the conclusion that anatomical kt\psP/, ledge was cultivated by surgeons and soldiers alike, la jr.. knowledge about the locations of the vulnerable joints, iir nerves, or vein anastomoses where a blow or a little pressure may enable him to make short work of his man could not but be dearly prized by the soldiery at a time when the fate of a war was often decided by the success of a single champion, and we have reasons to belieVe that a scientific system of wrestling was formulated in the light of the Sushruta Samhita, and practised by the gentry of ancient India much like

( I) ^ffcTTTT «?r q'5fi'q=?T^^flfcT ^: I

Charaka SamhitS.

INTRODUCTION. XXXIX

• >

the Jiujitsu (Skr. Yuyutsu, t,he intending fighter) of modern Japan, (i). '

Sushnita's Physiolo^ ."— But if Sushruta is admired so much for his practical and scientific jt!ast of mind, it is his writings on Physiologv, ''which is practicalh- the same as the one adopted by all schools of the Ayurveda) which , have appeared as a stumbling block to the intelligence of many a Western and and Eastern scholar. European Sanskritists have thought fit to translate "Vayu," "Pittam'' and "Kapham" (the three main physiological functions) as air, bile and phlegm. B\l\ nothing could be more misleading, or erroneous than that. A right understanding of the science of the Ayurvedic medicine, in all its branches, hinges on a right conception of the Vayu. Pittam and Kapham, so we should like to clear up the nature of these three physiological factors before proceeding farther in our enquiry.

Antiquity of the division:— A reference to these

three physiological factors of Vayu, Pittam and Kapham,

under the name of Tridhatu. is first met with in the

Rikveda, (3). Sayana explains the term as a synonvm for

Vayu, Pittam and Kapham. The Vedic physicians possessed

at least a considerable knowledge of the process of digestionf4), the circulation of gas in the human organism, and of

(i) It is anions that the phonetic and etymological resemblance between Sanskrit "Juyutsu" and Japanese ''Jiujitsu" (would be fighter) should be so close. Perhaps it was the Buddhist missionaries (and they were not always peaceful hermits) who had carried with them a system of scientific wrestling from India, which was subsequently developed in Japan. Compare with the complete Kano, Jiu-jitsu (Jeudo) by H. Irving Hancock and Katsukuma Higashi. Chart I and III.

(3) * * * f^^rg vm w^ct' :crw^^ 11

Rik. Samhita. I. 3, 6. Sayana explains it as

(4) ^rm: if!?n^^T f^^ 1 tmrr w. wf^^v^r^'^j^ w^Ict. 5|1»ni5^ 'fiWtf^fT, ^sfT^: ^: unu: 1 ^^sc. ^^ ! w^^'.-^m ^sf^Ti

Chhandagya Brihmana.

Xl ^ INTCiODUCTlON.

the properties and functioiv> of flesh, fat, muscles, tendons, ligaments and cartilages. But to the Acharyas of the Ayurveda belongs the glor\' of "nrs^. formulating a systematic physiological science, to which end Sushruta as a surgeon did con<;ribute no mean a quo'.a. In the light of Western science the actionsr of living matter, varied as they are, may be reduced to three categorief, viz. (a) Sustentative, {d) Generative, and (c) Correlative functions. The second is not co-extensive with the entire existence of a living organism, Sushruta observes some such distinction among the functions of a living organism when he denominates the living body as the "three supported one" (Tristhunam), and describes the normal Vayu, Pittam and Kapham as its three supports. We wonder how the term Vayu, meaning nerve force, can be confounded with the same term meaning air, since Sushruta derives the former from the root "Va," to move, to spread. Vayu, according to Sushruta, is so called from the fact of its sensory and motor functions such as, smelling, &c. But the Vayu in the Ayurveda is not wholly a physical or organic force, it has its spiritual aspect as well which does not legitimately fall within the scope of our enquiry. It is safe to aver however, that the Ayurvedic physiology, like its sister science in modern Europe, is concerned more with the invisible molecular components of the human organism, than with the workings of its gross members. The holy Agnivesha warns the students of physiology against the danger of regarding the human system as something other than the aggregate of molecules (i).

* Charaka Saniliit^ ShArirasthAnam, Chap. VII.

INTRODUCTI9N. xli

The three fundamental principles of Vayu,,Pittam and Kaphah: — The actions of living matter vary and so may be reduced to^ three categories. They are either— (i), functions which affect the material conipositJDn of the body and determine its mass, which is the baUnce of the processes of waste on one hand and t^hose of assimilation on the other. Or (2), they are functions which subserve the process of reproduction which is essentially the detachment of a part endowed with the powers of developing into an independent whole, or (3), they are functions in virtues of which one part of the body is able to exert a direct influence on another, and^ the body, by its parts as a whole, becomes a source of molar motion. The first may be termed Sustentative, the second Generative, and the third Correlative functions. The above is the sum and substance of the works which a living matter has to perform. But setting apart the processes of reproduction as a subject for future discussion, we shall now try to examine what the other two functions are as understood by Oriental thinkers. In the Mahfibhiratam the Prdna vayu is described as a force, akin to electricity. It is somewhat like a flash of lightning (1). This fact aHonce shows the errors of confounding Prana vdyzi with an effete material — with gases generated during the processes of digestion. Shushruta describes it as a force, (2) which sets the whole organism into motion. Self-evolved, it acts as the principal

(i) HTOSIT^^^ JJcTRt Mm ?sifvf^?j^ I

MahSbMratam. ShAnti Pa^va S. 39.

(2) Fo'ce may be defined as ihat which tends to produce motion in a body at lesi, or to produce change of motion in a body which is movjng. — Daschanel,

xlii INJRODUCTION.

factor that deLerinines the genesis, continuance and disintegration of the livir-g body. It is the primary cause — an all-in-all that governs our organic as well as our cognitive faQulties. Its special feature is that the vibration, that is produqed in it, instead of travelling like light in a transverse direction, takes a course as the controller of the correlative functions of the system. It maintains an equilibrium between the Pittam and Shleshma which are said to be inert, (i) But for this adjustment the living body would stand in imminent danger of being consumed like fuel by its internal heat or fire. Taking into consideration the various functions the living body has to perform, Sushruta attempts a classif.cation of Vdyu into Prana, Udana, Samana, Vyana and

Apana, which, in detail, correspond to the divisions of functions performed by the Cerebro-spinal and Sympathetic nerves of the Western physiology. Tintric literature abounds in the descriptions of the Nadichakras (nerve plexuses) and contains a more detailed account of the motor, sensory, and mixed nerves according to their differences in their functions and relations. In short, the term Vayu may not only be rightly interpreted to mean the nerve force, but is often extended to include any kind of electro-motor or molecular force (as when we speak of the V^yu of the soil), though the term is loosely applied now to signify gas or air. The Rishis of yore gave the name of V;iyu to the bodily force in the absence of any suitable nomenclature, little suspecting that it might be confounded with the atmospheric air by the foreign translators of their works.

Charaka, Sutraslh4nam. Chap. XII.

Inert i.s Pittam, inert is Kaphah, inert are the Malas & 'Jh^lus Like clouds, they go wherever they arc!- carried by the V5yu,

INTRODUCTION. xliii

Pittam : — The function of the »Pittam consists in metamorphosing the chyle, .through a graduated series of organic principles, to a protoplasmic substance like sperm in men, and the ovum in women. Thus we see that the Pittam of the Ayurveda corresponds to metabolism of Western physiology. But b}? a confounding carelessness of terms the excreted portion of Rasa and blood though ultimately connected with those normal physiological processes has been respectively styled as the Doshas or defiling principles of Kaphah and Pittam. Again, as in the case, of soil, the terms V^yu, Pittam and Kaphah are extended to denote magnetism, kinetic energy and humidity of its molecules. The circulation of blood is connected with the Pittam, while the circulation of lymph chyle fRasa) is related to Shleshmi the two combinedly forming what is called the sustentative function of the Western Physiology.

The term Pittam, which, by its etymology, signifies the agent of metabolism, has been loosely used by our Ayurvedic physiolgists to denote two different organic principles from an observed similarity in their nature and functions. Pittam in Sanskrit means both bile and metabolism of tissues as well as the bodily heat which is the product of the latter.

Hence a few commentators lean towards the view that Pittam is the heat incarcerated in the bile, and the principal agent in performing digestion (i). The real import of the term may be gathered from the five sub-divisions of the Pittam, made by our ' Rishis according to their functions and locations, and which are

called the Pachaka, Ranjaka, Sadhaka, A'lochaka and

(l) 5^^: ^g^Rim^^lfq fqfl^ ^^WT^Sf'af?;f?I '*

Madhukosha.

Xliv ' INTRODUCTION.

Bhr^jaka. All metabolic processes in the organism, whether constructive or dj^structive, are called Pittam, wljich is said to be in the products of those processes whether serum, bile, blood, albumen, etc., which are either essential to the substance of the body, or to the proper performance of any organic function. Hence we learn that Pittam is latent in Lasika (Serum), blood, lymph chyle, albumen etc., and in the organs of touch and sight. In other words, metabolism goes on in those principles and regions of the human organism (i) either as a sustentative or as a cognetic physiological process. First, we have ,,the Pachakagni or the heat of digestion, which is situated in the region between the stomach and the intestines ; (2) and being a liquid fire or fluid heat incarcerated in the secretions of the liver (bile), it is primarily concerned in digesting the four kinds of food (as they meet it in the abdomen). Thus we see that the Pachakagni of our Ayurveda is the same as the bile of Western physiology, its other function being to differentiate (precipitate) the nutritive essence of the food from its unutilisable portion, and to act as an excrementitious matter. It is this Pittam, which makes metabolism in other parts of the bodv possible, (3) b)' helping the organism in acquiring fresh energy.

(1) iTfv(?:i9f?j: ^^ft^^t^T^'PfT' Tw. I

l^rsjafil" ^ fqtrw TlfHT^ f^^r\ II

Bdgbhat (Sutra Sihinam ch. XII.) (2) The bile assists in emulsifying the fats of the foods, and thus rendering them capable of passing into the lacteals by absorption *. The bile has b*een considered as a natural purgative * * * The bile appears to have the power of precipitating the gastric proteoses and peptones, together with the pepsin, which is mixed up with them. * * * As an excrementitious substance, the bile may serve as a medicine for the separation of certain highly carbonaceous substances from the blood.

Kirk's Physiology Ch. XIII. pp 377-378.

^ (3) tT«f^iR^fqrTrr^t ^EfjiiTfitgg^T^'T 1

^i'lfh ^sT?T%ii ^\'^'^ siTfl rTfTnr.fTfl; 11

Bagbhat Sutra ch. XII.

INTRODUCTION. ' xlv

The second kind of Pittam i^'called RanjakaoV pigment Pittam from the circumstance of its imparting the characteristic colour to th'e lymph chyle as it is transformed into blood by coursing through the liver and spleen, u^here it is located (i).

The third kind r.f Pittair. (Sadhak'a) is situated in the heart, and indirectly a5s*\sts in the performance of cognitive functions in man by keeping up the rhythmic cardiac contractions (2). Perhaps it is this view of the heart's contraction that predisposed many of our ancient physio-

* (l) A. The colouring matter of the Ijilc is derived from and is closely related to that of blood, since the qualities of the bile pigment secreted are markedly increased by the injection of substances into the veins which are capable of setting free haemoglobin

Kirk's Physiology — (Metabolism in the liver.) Ch. XII. p. 505.

B. There seems to be a close relationship between the colouring matters of the blood and of the bile, and ' ' between these and that of urine (urobilin) and of the feces— Ibid Ch. \ III. p. 376.

c. It seems probable that the spleen, like the lymphatic glands, is engaged in the formation of blood corpuscles. For it is quite certain, tl at the blood of the splenic vein contains an unusually large number of white corpuscles, t t i" In Kottikor's opinion, the development of colourless and .also coloured corpuscles of the l)lood, is one of the essential functions of the spleen, into the veins of which the new formed corpuscles pass, and are conveved into the general current of the circulations.

Ibid. Ch. XII.

(2) A. The contraction (of the heart) can not be long maintained without a due supply of blood or of a similar nutritive fluid. * * * The view that is at present taken of the action of the heart is * * that in heart muscle, as in protoplasm generally, the metabolic processes are those of anabolism or building up. which takes place during diastole of the heart * * * and the katabolism or discharge which is manifested in the contraction of the heart. Kirk's Physiology (metabolism of the heart). Ch. VI.

*1T^ f ??t" ffTffl II , •»

BSgbhat Sutra. Ch. XII. 13.

xlvi ' INTRODUCTION.

logists to hold it ^ as iWe seat of cognition ( Viiddhi Sthanam). (l)

The- fourth, which is the Albchaka or the Pittam of sight; indicates the metabolic process in the substance of the retina (Drishti) which gives rise to visual sensation. (2;

The fifth is the Bhrajakagni or the Pittam in the skin which produces perspiration or hefps exudations from the skin by evaporation. In short it is the Pittam which keeps active, under certain circumstances, the secretions from the sweat and sebaceous glands of the human skin.

Kaphah :— Sushruta is oie in holding with Foster thgj "the animal body dies daily, in the sense that at every moment some part of its substance is suffering decay, is undergoing combustion."' The etymological significance of the term Shariam vSkr. Shri, to wither up) testifies to his knowledge of the combustion that goes on within the human system. Three kinds of fire are detected in the bod}', which are sure to feed upon its constituent principles in the absence of proper fuel in the shape of food and air. It is food and the fundamental brdily principle of Shleshma, which is cooling or watery in its essence, that fly to the rescue of the organism, the latter (Sleshma) surcharging ii with its own essential humidity and keeping intact the integration of its component molecules.

The Rasa, or lymph chyle which is formed out of the ingested food, prevents the internal bodily fire- from

(i) The seat of the moon is at the root of the palate ami thai of the sun is at the root of the navel ; the place of the air (or breath) is above the sun, and mind dwells above the moon, Chittam (or the passage between the mind and the spiritual soul) dwells above the sun. and life dwells above the moon.

Jn4na Sankallni Tantrani, International Journal of Tdntrik order (New York) Vol. V'. No. 5 p. 109.

(2) It is supposed that the change effected by the light, which falls upon the retina, is in fact a chemical alteration in the protoplasm, and that this stimulates the optic nerve-endings. Kirk's Physiology Ch, XVII,

INTRODUCT.PN. xlvii

preying upon the vitals by coursing freely th;'Ough the whole organism. The Rasa, thus g^enerated, undergoes a sort of purification, the » purified portion being called Prasddabhuta, and the excreted portion Malabhttta, suc^>9 as are found as effete products deposited in certain pores of the body. Kaphah or Sleshmd is that pprtion of Rasa which fills all the intercellular^ spaces of the body, thus holding them together in a kind of cooling embrace (Skr. Slish to embrace) and prevents (il the dreadful combustion which would otherwise have been caused by organic heat. Our Acharjas have classified the Kaphah into five diflFerent kinds such as the Kledaka, Avalanwaka, Vodhaka and Shlcsmaka according to their different functions and locations in the economy.

Dosha : — The lymph chyle, born of the digested food, and which courses through the body, potentially contains the elements which build the diflferent tissues of the human organism. Under the influence of metabolic heat it is progressively transformed into blood, flesh, fat, bone, marrow, semen and OJah. In other words, under the process of physiological metamorphosis, the lymph chyle sets free that part of its constituents (2) which possess blood-

(i) A ^wftl*lK*!: — Bagbhat.

Charaka Chikitshasth,<.nam. Chap. 15. (2) A. %^Ttg ?}^Tli^T: TJ^f^rf f^f^«(*ft; I

fi^^^n: ^Tg^^ ^f^T*i ^t^^ K^: II

Bh^va Mishra.

Chakra Datta's commentary on the Charaka Samhit^. SutrasthSrjani. Cr. XXVIIl.

xlviii int;roduction.

making properties, and are ultimately transformed into blood — (its unuiilised^or excreted portion being eliminated through the natural apertures of the body), and so on, thrqugh the progressive series of metabolism to Oj'a/i Dhd.iu.> Thus with ihc derangement f)f the bodily Vayu which causes the fr^e coursing oi the lymph ch3'le through its vessels, the Pittam imetabolismj,of tissues), in any particular part of the body, is also affected by reason of its incarceration, and thus causes an increase or diminution in the excreted portion of the Rasa, which is another name for Kapham during the progressive metabolism. Thus we see that Vayu, Pitta^i, and Kaphah, which, in their normal state, are the three supporting principles of the body are transformed into morbific diathesis by increasing or diminishing the bodily heat, secretions, or excretions. t

Thus congestion and inanition (atony) are the two main forms of disease recognised by the Ayurvedic Pathologists, the former being held amenable to resolution or elimination, and the latter to local feeding or nourishment.

Agni and Dh^tvagnis : — We can not better conclude this portion of our dissertation than by speaking a word or two about Agni. Sushruta raises the question whether there is any kind of fire in the human organism other than the Pittam ; or are they identical ? Sushruta holds that the Pittam is the only fire present in the system, in as much as all acts from the digestion of food to the disintegration of tissues are performed with the help of the Pittam, which includes within its signification what is connoted by Anabolism and Katabolism of Western Physiologists. But Agnivesha and certain sections of the Ayurvedic Acharyayas hold that there

^fTf^=5WWri^ «?^ ftqi 5f?T «I,?TI: II

Bh^vaprakeisha Part I.

Charaka Sutrasthinam Chap. I.

/'

,/ /

rxTRODrcTfoN. , xlix

are five Anjali-fuls of Agni (i)' in the human t)rganism. This discrepancy is best explained away by including one Yava measure of Agni - (enzymes, ferment) in the five Anjali-measures of Pittam. •'

The A'yurvedic Physiology recognises the exist'ence of another kind of Agni, which is called Dhatvagni (protoplasm) and which it cL\ssifies into seven different kinds, Arunadatta, the celebrated commentator of the Ashtangahridayam, holds that there are as many Dhatvagnis as the constituents of the body. (2)

'(i) q'g fiiTT^— Charaka Samhita. (2) A q^ qT^vftffi^i '5Bra?f:— v^ ^^^ift?:. ^'^tt^^^I ^rg<fl[inr

flfq qigi?rfcT^(9rn fT(?Tfq qTf?f^T3I^r«Io|: 1 ^g qif^^Till'flirw 3»r: qi^: I Arundatta.

q^g ?Tt€q3?^ 5I?Tq -^ q'^rfusrcrr^ffT II Ibid.

r. ^ T^TTf ■^^^^\ ^ig^TTit 'g^=^% 1

fqrnWl!; ^ \W^ '^m T^R^^^f^^ffT II fm'^'e^ HM *Tf« ^TfT ^"^^1 q^^^fl?T II

l^a T?^f|c5J^ 5fT?r^Sf^ f^^t?^T*T I ^frf?T fT^ ^Tf^^T^j TW ^kli: II

ii^ffTOifir 1^55^ #^ f\-n\ riff: w,?t: i cHJiTri f{'^m, f\\ #f 5[r^' fr5iTg?T fT?f: 11

^iaT^T9?lf^fvwiq : 9^fq^' ^qHsf^g I

Charaka SamhiiS, ChikitsSsthSnam^ Chapter X\'.

I). ^f«f¥ mJTTft >^?Tfr f^f^^ ^: I

q^T»^*Tf^f«: qi^ gif'Tf ff ? q^l^rf: I! "

Vid lljid Chap. XX.

1 intr6duction.

The tommeniator of the Chhandagya Bhasyani has emphasised the identity of the Pittani and the solar heat. In fact it was a doctrine of faith among the Rishis that the solar heat pent up in the solids is transformed into organic heat (Bhutagni) which, becoming liberated in the stomach, produces the heat of digestion, (i) All these are but different forms of solar "^ heat. The Dhatvagni and Udaragni lie inert in the organism. It is the Vayu that sets them free and makes them operative.

The Dhatvagnis (protoplasm) of the muscle are not of

the same kind as that of the arteries. We cannot resist'

<■

the temptation of quoting a few lines from Foster's physiology on the subject.*

(I) A. flra: ^«< ^^\ M^m-^^ ^%^^\ « ^f ^* ^q?")^r?T ^.^

ChhAndogya Upanisliad.

Chh^ndogya Bh^syam.

" These facts and other considenitions, which might be brought forward, lead to tl\e tentative conception of protoplasm as being a substance (if we may use the word in somewhat loose sense) not only unstable in nature but subject to incessant change, existing indeed as the expression of incessant molecular, i. i. chemical and physical cliange, ver3' much as a fountain is the expression of incessant replacement of water. We may picture to ourselves the total <:'hange. which we denote by the term "metabolism," as consisting on the one hand, of a downward series of i,Katabolic changes) a stair of many steps in which the more complex bodies are broken down with the setting free of energy into simpler waste bodies, and, on the other hand, of an upward series of changes (anabolic changes) also a stair of _ many steps, by which ihe dead food of varying simplicity or complexity is with further assumption of energ}- built up into more and more complex bodies. The summit of the do'uble stair we call ''protoplosm" whether we have right to speak of it as a single hodv .'in the chemical sense of that word or as a

INTRODUCTION. , ll

From whal has now been sUted regarding ihe functions and significations of the Vayu, l*ittam and Kaphah, it will appear that the Achai*yayas of the Ayurveda contemplated three different sets of principles in the domains of Biology and Pathology. Vayu, Pittam, and Kaphah are

mixture in some way of several bodies. Whether we should regard it as tlie very summit of the double stair, or as embracing as well as the topmost steps in either side, we can not at present tell. Even if this be a simple substance forming the topmost summit, its existence is absolutely temporary, at one instance it is made, at the next it is unmade matter, which is passing through the phase of life, rolls up the ascending step t«5 the top and forthwith rolls down on the other side * o o

Further the dead food itself fairly, but far from being wholly stable in character, becomes more and more complex living material. It becomes more and more explosive and when it reaches the summit its equilibrium is over-thrown and it actually explodes. The whole downward stair of events seems in fact to be a series of explosives by means of which the energy latent in the dead food and augmented by the touches through which the dead food becomes living protoplasm, is set free. Some of those freed energy is used up again by the material itself, in order to carry on tliis same vivification of dead food, the rest leaves the body as heat or motion.

If this be admitted it almost inevitably follows, that what we have called protoplasm, can not be alwnys the sumo thing : that tliere must be many varieties of protoplasm witli dilVcrcnt qualities and with corresponding different molecular strncturL' and composition. Using the word '"protoplasm'' in this sense, it is oi'vious that the varieties of protoplasm are numerous indeed, almost innumerable. The molecular protoplasm, whicli brings forth a contractile katastate must difEer in nature, in composition, that is in construction from glandular protoplasm wliere kata-state is a mother of ferment. Fur* her the protoplaspi of a swiftly contracting striped muscular fibre must differ from that of the torpid, smooth, unstriatcd fibre, the protoplasm of a human muscle must differ from that of a sheep or a frog, the protoplasm of one muscle must differ from that of another muscle, in the aaine kind of animal, and the protoplasm of Smith's biceps must differ from that of Jone's— Foster.

Hi ,, INTRODUCTION.

Called D/iaius or fundaraental principles of the economy, when in virtue of their correlative and sustentative functions, or with the help of their subservient processes of metabolism and lymphatic circulation, they ensure an equipoise among the diflferent vital and physiological processes in the u'hole economy which is essential to its perfect health. Biologically considered they are but the primary subtle djniamics of organic life, or as Sayana expresses it, the three fundamental principles of the body.* But when this healthy equilibrium is disturbed either through the agency of any extrinsic or idiopathic factor, when any one of them is abnormally augmented or dominates the other two, thus altering their mutual relation in the economy, naturally certain pathological conditions arise which form the esse of a disease ; t or in the parlance of the Ayurveda they are said to have been transformed into Doshas or morbific diathesis. Even blood, which, according to our Acharyayas, forms one of the fundamental principles (Dhatu) of the organism, may be designated as a Dosha (morbific diathesis), when owing to its congestion in any particular organ or member of the body, it brings about a disturbance in its general vascular system and produces pathological conditions which are offshoots of its own deficient or disturbed circulation. They are denominated as MalaS, \ when observed still in grosser or superficial principles of the organism producing those excretions, or organic lesions which appertain to the sphere of morbid Anatomy. Thus we see that the Ayurvedic principles of Vayu, Pittam and Kaphah embrace both the biological and pathologi-

.Sayanas Commentary Rig ^^ 1 A. Chanika.

INTRODUCTION. . Hli

cal principles of the organism ;» or in other wOrds, the Ayurvedic physiology elucidates and investigates the causes through which the 'same principles, which sustain life and the organism, are transformed into the dynari\*ics of disease, lastly pointing out the grosser excretory changes and organic lesions in the external or "superficial plane of existence, which form thi subject of morbid anatomy and are sometimes confounded with the disease itself. In the Vayu, Pittam and Kaphah of the Acharyayas we have at once a complete picture of the finer sustentative forces of the human economy as well as their antithesis, the constructive as well as the expulsive forces* of the inner man, together with an exhaustive analysis of their grosser products which legitimately fall within the sphere of morbid anatomy. A real knowledge of the nature and functions of the Vayu, Pittam and Kaphah may be useful in giving a deeper and clearer insight into the principles of true biology or pathology. It is incorrect to translate Vayu, Pittam and Kaphah as air, bile and phlegm, except under certain circumstances. Viyu, Pittam and Kaphah are air, bile and phlegm only when they are transformed into Malas or grosser organic excretions which are supposed to be so very intimately connected with factors, pathogenetic or pathological, but they are not air, bile and phlegm in those planes of their functions which determine the genesis, growth and continuance of the organism, as w-ell as its death, decay and disinteg ation. -The knowledge of a region without that of its antipodes is but a half knowledge, and the principle of Vayu, Pittam and Kaphah is the only one of its kind that tries to embrace the whole sphere of organic existence.

Ojah-Dh^tU : — From what has been stated before it will appear that during the process of tissu'e-formation, the Ivmph or chyle, under the influence of Pittam, or metabolic heat, is transformed in^o the same, the refuse or un-utilisable portion of it being passed off through the

liv . IN*rRODUCTION.

apertures of ihe body, is excretions. The Ojah-Dhatu is present in the reproductive energy that lies latent in every organic principle, viz. lymph, blood, muscles, bone (synovia), ma"Vro\v, and in the *male & female reproductive elements. Hence it is not a matter of si.irprise when we find in Ayurvedic works this Sbma, or Ojah-Dhatu mentioned as lying diffused in the human organism aiVd described as the essence of the lymph chyle, blood, &c. (i). The terms Rasagata Ojah, Raktagata Ojah are therefore used perhaps in the sense of modern serum-albumen, blood-albumen, &c. The male & female reproductive elements, according to this view, form the essence of 'the body as a whole, and the Ojah, which is abundantly found in these protoplasmic cells, is the quintessence of a quintessence. The muscle of the heart alone, according to Charaka, is chiefly associated with this energetic substance, which is of a bloody yellowish colour &. possesses both cooling & heat-making virtues. (2)

In diseases caused by defective assimilation it is said to be ejected through the kidne\'s and to pass off with the urine (as in certain types of Prameha) (3), whereby the patient gradually loses strength, flesh, and healthy glow of complexion inasmuch as these are but the accompaniments of its

(l) ^T\^ ^Wt^Tfprt ^^JflTlt RT'^^fW I

Vagbhal .

=^3f: aift? ^wm' tT^mrar ftfjpfw n

Charaka (Sutra StMnam) Ch. XVII. (3) A. ^?:mfJ?ll7T^ft^ ^I^T?I JI^ff?f I

^] -^fm' tT^ §f^ ^^^%: ffWn II •^ Charaka (Sutra Sthinam) Ch, XVII.

Charaka (ShSrira SthSnam) Ch. IV.

INTRODUCTieN. , Iv

healthy continuance in the humi^n organism. "Health and strength," observes our Rishi," reside latent in the Ojahdhatu, as butter (Ghritam)4ies latent in milk, (i)

Dallana Mishra, the celebrated commentator of the Sushruta Samhita, has defined Ojah as a fatty su6stance completely combustible in its character. Thus in the course of tissue combustion its excess quantity is deposited especially in the female body as f.it which produces that peculiar softness and elegance. (2) The presence of Ojah in urine is said to induce Madhumeha (3). Taking this fact alone into consideration one is inclined to the belief that Ojah must be something "of the nature of sugar. As a consequence of these diflFerent interpretations of Ojah the question arises whether there is present in the human organism any such common element that produces either of these two important oxidising materials, viz. fat and sugar.

It is a demonstrated fact in modern Physiology that glycogen is found in other tissues and organs besides in the liver. Tissues of embryos and of young animals as well as newly formed pathological growths may be said to contain glycogen. The activity of the heart, as well as the development of the fetal body (4) is largely dependent

(i) A. '^]w. 'FT^at^T'??' %^ aftct* f^T f^ciH I

Bh^VaprakSsha. Part I. BhSvaprakSsha.

Dallana Mishra. (3) See Note 3 (B) Page iiv. »

(4) ^r\ ^TTmfl "wsf ^Tr^'Tff^m?^: 1

^TFr^TT-ffT'T' ^?^' ?1HlTr^^rrf m ^X\ II

Charaka SutrasthSnam, Chap. XXX.

Ivi , IN-TRODUCTION.

upon this Ojah-dhatu which may be best translated as glycogen in- the parlance of Western physiology. In fact, our Acharyayas have used tke term ''ojah" to denote that xitzl principle in the organism which is essential to the maintenance of a healthy combustion in its tissues and to the due performance of their normal functions and activities, no matter whether that principle is patent in the form of protoplasm, protoplasmic albumen, glycogen or mucosin (Prakrita shleshma)* in accordance with the difference of their functions, geneses, and conditions of protoplasmic metabolism. In short, the}- were cognisant of the fact that fat and sugar are evolved out of a common basic principle in the organism as has been very eruditely demonstrated by Dr. S. N. Goswami, B. A., L. M. S. in his treatise on Pumsavanam t It is far from our intention to thrust this opinion on an^' one ; we have simply stated our conclusion in the matter and will welcome the result of fresh enquiries on this subject.

Charaka SamhitS Sutrasth^nain, Chap. XVII.

Chakiadattas Commentary S. Samhit^, Sutrasthanam Chap. XV.

1^ "From these extracts ii appears to us still more vividly that our countrymen did also discover, like Dr. Pavy, the importance of fat and sugar in the animal economy, as well as the mode in which they can be elaborated from one common principle. (76-78). A comparative study of the two systems of medical science, Indian and European, has led us to arrive at this conclusion ; if we, therefore are not inclined to identify Ojah with albumen, as it has been done by some modern Indian commentators, we have reasons to believe that the aforesaid extracts have not as yet received sufficient consideration from them, as forming the nutri'ive basis of the procreative elements ; in short the subject has hitherto been neglected or, at least, been placed in the back-ground, rom want of attention on the part of those whose business it was to investigate into the truths of Science. To hold that Ojah is kept in deposit in the heart, as a reserved food material, for the maintenance of its own work

INTRODUCTld^'. » Ivii

Space does not permit us to giVe here even something like a satisfactory synopsis of the physiology of Sushruta. It is enough for our purpose if we can create for our readers an interest in the various physiological problems discuss'ed by our author in this part of his work, or in his description of the various physiological processes, which are essential to the healthy continuance of human economy. But if Hindu physiology is startling in its demonstration of the

as well as for the production of germinal seed, is to admit that efficiency of reproduction depends entirely upon the efficiency of this important substantt in the body."J

(76) ^?5%7>JT^SigTUT'?rf?T*TT^' Tfl^tTmj

(77) ?fT' 21^ fifW€tT#^:

(78) ^??tSt2IT^?l' '^^W. q^TRTTRTW

—Ibid.

76. Those who partake of heavy and cooling food abounding in acids and salts, of new rice, and beverages, or constantly enjoy sleep and luxuries, or neglect the exercise of body and mind, or who hal)itually abstain from the use of corrective medicines, help to accumulate in their bodiej phlegm, bile, fat and flesh ; and these interfere with the functions of the \'Ay\i, which causes the Ojah to be displaced from its proper place down in the bladder and produces glycosuria,

77. As Ghee pervades the whole of milk, so Teja (f^yah) permeates all the tissues of the body.

78. Teja (Ojah) too is combustible : in course of tissue-combustion, the excess quantity of it gets deposited especially in the female body as fat which produces softness and elegance.

Iviii ifiTRonucTioN.

fact tha'L growth is not the only condition of Ufe, that vitality is somewhat independent of the physiological processes, that the inner man, with the he4p of Yoga, can long survive even without food and respiration,* and that death and decay" may be arrested to a considerable degree by completely stopping nfany of those physiological processes in the body,t which are considered ^j very essential to living by the savants of the West, then Hindu pathology is unique in its conception of the nature of disease.

Sushruta's Pathology : — What is it in a man, asks Sushruta, that falls sick ? What is that that we treat medicinally ? The body or the mind ? 'Sushruta says that, "anything that afflicts the nmer man (self or Purusha) is disease! and that disease has its primary seat in the inner spring of vitality from which it flows out to the surface, the external body". In man, as in everything else in the universe, the direction of the inherent force is from the centre to the circumference. The shock is felt first at the centre of vitality, whence it is transmitted outwards and thus affects the energy which holds the molecules together, Dvyanuks and Tryanuks (Binary and teriiary atoms) of which the gross body is composed, and further opposes the dissolution of those molecules into their elemental constituents in the living organism. Even in cases of external injuries such as snakebite, etc. the potency of the virus is carried at once to that centre from whence it is almost instantaneously transmitted through the external channels of the body to its surface,

ff^TTUr *^^« 1

Palanjala Uarshanani X^ibhudpAda 29 — 30 A.

Pcitanjala Daishanam. Vibhutipada. 21. A.

Sushruta samhitA. Sulra. Chap. 1.

INTRODUCTION. , lix'

Otherwise what purpose does the \iyu (nerve force),5erve in the human economy ? What do those myriads of Chaitanyavahini Nadis (sensory ne,ivt^s) exist for in the human system ? In all diseases the subjective sensations are I'he first to be experienced. "I am ill," "I feel hot," etc. are the voices of sensations, which form the "esse" of the disease. Disease then is a force ar^d not matter.*

Pathology of Tridosha :— Sushmta, though adopting the Vedic pathological dictum of Tridhatu, has expressed a very clear opinion on the subject. He observes that the relation between a disease and the deranged Vayu (nerve force), Pittam (metabolism) and Kapham (unutilised product of the system), and the pathogenic factors which lie at the root of that disease, is not real but contingent. These morbific principles may permeate the whole organism without creating any discomfort, and it is only when they find a distinct lodgment, and are centred in some distinct part or tissue of the body, that they become the exciting factors of disease.

Drug Potency :— The next question which naturally arises in connection with such a theory of pathogeny, is what is medicine, or in other words, what is it in the drug that cures ! Sushruta, after closely investigating all the theories on the subject, inclines towards the opinion that it is the potency of the drug that is curative, though he observes that inasmuch as potency cannot exist independently of a drug, a drug is of primary interest for p11 practical purposes in therapy.

Drug-Dynamisation :-"It is the potency of a drug that cures a disease". The potency is administered best

* That Hahnemann's theory of disea.se was long before fore- .shadowed by Sushruta, will appear from the above extracts from his works. Hahnemann observes that, when a person falls ill, it is only this spiritual self-acting vital force, everywhere present in the organism, that is primarily deranged by the dynamic influence of a morbific agent inimical to life — Orgenon.

Ix INiTRODUCTIOK.

when the physical or chqjmical properties of a drug are annihilated. This "is best performed by subjecting it to heat or pressure. In the n^edicated Ghritas or oils of ouv.pharmacopoea, which are prepared by successively boiling or cocking them with drug-decoctions, we cannot even detect the trace of /Miy of its component drugs, but still we know how potent and efficacious they prove in the hands of our Vaidyas. When Sushruta formulated the process of preparing mediciual oils and Ghritas, and laid down the use of Shatadhautam Ghritam (clarified butter, a hundred times washed with water in succession), Sahasrapak Tailam (medicinal oil, successively codked a thousand times), or Kumbha-Ghritam (clarified butter, a hundred years old) it may be fairly said that he was in sight of the principle of drug-dynamisation.

Principles of A yurvedic Treatment:— Ayurvedic physicians piacticallv recognise two dififerent sets of principles in the domain of practical therapeutics, which may be stated in the terms of ::heir western colleagues as Laws of Similars and Contraries.* This apparent contradiction has been fully accounted for and explained in the writings of the latter day commentators, but it does not fall within our province to enter into these disquisitions. In addition to those, Sushruta, in common with the Acharyayas of his time, never fails to emphasise the value of psycopathy in

* Similar in ch.iracter to the exciting factors of a disease — Similar in character to the £sse of a disease — Similar in character both to the exciting actors and £i>\se of a disease.

Contrary in character to the exciting factors of a disease.

Contrary in character to the £sse of a disease.

Contrary in character both to the exciting factors and Esse of a disease.

M^dhava NidSnam Ch I. V, 8.

INTRODUCTION. ^ 1X1

those forms of mental or nerv;ous distempers fgr which Mesmer rightly now receives so n\uch honor. Since the creation of man, the tput'h of the "Saintly" has been credited with the virtue of curing the sick ; and Av^feha (auto-hypnotism) and Samadhi (higher phases of ciairvoyance) have achieved many miracles in . the art of healing in India, which was the, first country where it was first successfully practised for the welfare of man.

Samshodhanam and Samshamanam :— All kinds of treatment may be grouped under two heads such as Samshodhanam and Samshamanam, i.e. either the body should be cleansed (Samshodhitam) of the morbific diathesis with the help of emetics or purgatives, or steps should be taken to restore the deranged Vayu, Pittam and Kapham to their normal condition with the help of proper medicinal drugs without resorting to any eliminating process. But in cases of inflammation, Sushruta enjoins that, instead of any Samshamanam remedies, diaphoresis should be first resorted to. In cases where counter-irritants are indicated and in parts which are directly accessible, leeching and cauterisation should be practised with a due regard to the season of the year and the requirements of the case. We find in his Samhita a detailed account of the several species of leeches with their habits and habitats.

Forms of medicine: — Powders, lambatives, decoctions as well as medicated oils, Ghritas, confection and wines are the forms in "-hich, according to Sushruta, medicines should be given. The different di ugs such as roots, leaves, etc. should be culled in the seasons proper to each. Reclassified the soil into five different kinds for the purpose of growing drugs of different therapeutic properties. Even the virtues of different flavours and colours were ascertained with regard to their respective actions on the deranged morbific principles of the body.

Rasayanam : — The Ayurveda being the science of life and health, the holy Agnivesha, at the very commencement

Ixii , INTRODUCTION.

ot the th-erapeutical porticMi of his work, * has described several medicinal compounds, which improve general health and arrest the ravages of time. ' Theoretically speaking the sciehrce of the A3'urveda recognises no preordained limit to human fexistence. Life can be prolonged with the help of suitable medicines. By dint of observation and patient researches our Rishis devised maay such adjuncts which can rejuvenate an old man, and supply those vital elements to an old and exhausted human body, which ebb away with the progress of years. Hence, we find many rejuvenating medicines to have been prescribed for men in health which would arrest decay and guard against the approach of senility b}' increasing the fundamental vital principles of the body and preventing Vayu, Pittam and Kapham from being transformed into morbific diatheses.

Diet — "A good and proper diet in disease is worth a hundred medicines and no amount of medication can do good to a patient who does not observe a strict regimen of diet.'' Our A'jairveda, instead of being content with specifying the nature of diet in diseases in general, mentions the names of articles, which should, or should not be taken in ■^J any specific malady, judged by the light of their properties of aggravating Vayu, Pittam or Kapham. The dietic or therapeutic properties of a large number of articles of human consumption, as well as the chemical changes they undergo in the digestive apparatus of diflferent mammals, have been studied and analysed, and so we find in our physique, medical Samhitas, such injunctions that barleycorns passed undigested with _ the fceces of a cow or

flwi^ii' J?^t[z^^^' ^^^n ^^' ^x w

Chaiaka Sanihit^t Chikitsrt Slli4nam Ch I,

)NTKuDUC'?ioN. > Ixiii

horse, should foiiu the diet of 'a Prameha patielit * that the milk of a she-camel should be given to a patient suffering from a cutaneous aflFection, and that the flesh of any carnivorous beast or bird should be given to 'one suffering from pulmonary consumption and so ' on. It was a cardinal doctrine with Ayurvedic dietisls that the longing of a patieni for any particular kind of food in a certain disease, emphatically shows that his organism is in want of those elements which enter into the composition of the article offered. Hence elaborate dietetics were formulated, which cannot but be acceptable to the most fastidious patient. '

Therapeutics:— The exclusiont of salt and water from the food of an ascites or anasarca patient as laid down in our Samhitas shows that our Rishi possessed a higher chemical knowledge regarding the effects of organic matter on the human system than many of us are ready to accord to these pioneers in medical science.

Medical Botany;— After therapeutics comes the subject of Medical Botany. Sushruta divides the whole vegetable

Charaka Samhiti, Chikiisa Sthanam, Ch. \'I. 23. t The efficacy of such exclusion has been lately demonsU-ated by the researches of Dr. Benjamin Horniman (Lectures, Sanitarium, Park si. London.)

Charaka Chikitsha Sthanam Ch, XIIL ^bid Chap. 13.

Charaka Chikitsha Sthanam Chap, 1 2.

Ixiv ■ f INTRODUCTION.

kingdom into Vriksha, Gultlia, Vanaspati and Virudha. This classification has been minutely worked out in works on Hindu Botany where we find si!ich nice subdivisions as r Agravija (whose toplings are only planted), Mulaja (whose roots only are planted), Parnayoni, Skandaja, Vijaruha (germinated from seeds) ^nd Sannurudhaja. But the botany of / Sushrnta is more of the nature of a" Materia Medica than

/ a work on Botany proper, though sometimes he mentions the habitat and describes the foliage of certain plants so that they may be distinguished from others of a cognate species. , ^ The uses of metals and 'minerals for therapeutical purposes in India are as old as the Rigveda * itself. Sushruta describes the methods of preparing oxides, sulphates or chlorides of the six metals as the case may be. Mercury has been only once mentioned in the Samhita and then very vaguely too. Processes for the preparation of alkalis and the lixiviation of ashes are very elaborately described. Beyond these the chemical knowledge of Sushruta scarcely extends.

Hygiene and Public Health:— A? a writer of Hygiene and public health, Sushruta emphasises the importance of cleanliness of both sririt and body. Water whose disinfecting virtues have so often been hymnised in the Vedas t forms the subject of discussion of an entire chapter of the Samhita. Outbreaks of epidemic have been attributed to contrary seasons, to the floating of minute

^/\ particles of poisonous flower pollen in the air, and to the sin or unrighteous conduct of the community. Earthquakes, famines, and physical phenomena, which are at present attributed to magnetic disturbances of the earth, have been

* Lead crystal (including diamond) gold and mineral poisons arc mentioned in the I. i6. I. 29. I 55. and IV 10. of the Atharva SamhitA.

Rik Samhiti I. 23 s. 19,

INTRODUCTION. ' IxV

described by Sushi ut a as the usual precursors of devastating epidemics sucli as jilague etc. Mortality among birds and an unusual death among rats and other burrowing rodents hav^ been iricluded aiuo.ig other presaging indications of a visitation by Providence. Interrogated as to the cause of such outbreaks, Dhanvautari observes that, the Viyu (molecular energy) of the soi' is disturoed or affected by earthquakes, and seasons of unnatural drought or deluge, deranging their Pittam (kinetic energy) and Shleshma (humidity) which produce morbific factors that affect a whole community. Sushyuta, as a true physician, has elaborately dealt with the regimen of diet and conduct during the different seasons of the year (Ch. 24 -U. T. 64) which, strictly followed, should act as a good prophylaxis against attacks of many epidemic diseases, being framed with a most careful regard to the conditions of life which obtain in it, and ward off those sad breakdowns in health, which are, in many instances, the result of an unsuitable mode of living in this country.

Twofold division of Time &C :— It is a fundamental dictum of Sushruta that in a case of medical treatment the then prevailing season of the year should be taken into account. In his Samhita we find two distinct classifications of seasons, one based on the peculiar physical phenomena which distinguish the different seasons of the year, a fact which emphaticall}' proves that Sushruta was an inhabitant of the sub-Himalayan Gangetic Doab, the other is for the purpose of showing the respective accumulation, aggravation and subsidence of morbific diatheses (Doshas). In the same manner the different quarters of the day and night have been minutely charted or set down to show the spontaneous aggravation and subsidence of the deranged Vayu, Pittam and Kaphah during the 24 l^ours. The! , influence of planets as to the production of certain diseases such as small-pox, measles, scarlet fever, &c. is almost a proved fact. As it governs the' prevalence and nonprevalence of certain maladies, the aggravation and

Ixvi INTRODUCTION.

non-aggravation of certain existing disorders as well owe much of tb.eir origin to this potent factor. The vegetable kingdom from which we glean our daily food is also subject to thi? influence, and hence the discrimination we exercise in selecting our food on certain davs of the lunar month.

Countries have been divided into Jangala or A'nr.pa according as their physical features partake of the character of a dry plateau or of a swamp or marsh, a Sadharana one possessing features, which are common to both. Diseases, which are natural or are spontaneously relieved in each of these kinds of countr}- have been treated with that scientific insight which marks modern medical works on sea-side or spring sanitariums. The virtues of the waters of different rivers of India were ascertained for the purposes of practical therapeutics. The therapeutic properties of the milk of a she-goat, she-buflFalo, mare, cow-elephant, or woman, as well as of any of their modifications such as curd, whey &c. together with the properties of the flesh and urine of the several groups of she-animals, which are indigenous to the land, were studied and analysed, thus placing at the disposal of a practical physician a list of dietarv in different diseases to soothe the taste of the most fastidious patient, and which is at the same time potent enough to cure the distemper he is suffering from without the help of anj?^ special medicine. Thus it is that we find our Vaid\'as prescribing" the flesh of many carnivorous animals as a diet in consumption, goat's meat in phthisis, goat's milk in colitis and Tittira's flesh in fever &c.

Diseases of the Kidneys and Bladder: — In treating of the diseases of the kidneys, blatlder and the urethra, Sushruta has described the symptoms and the colour of the urine irii each specific variety without laying down any mode of testing the urine. But we know that Sn^hruta has enjoined his readers at the ver}- outset of his work to refer to other allied branches of the science for information which is not contained in his book. In the same manrier

INTRODUCTION'. Ixvii

we can account for the absence of.^ any instiuctions as regards the feeling of the p'j'>se as an important auxiliary in making a correct diagnosis. We need but repeat -.the statement that the readers of this Samhita must look for this information in the Kanada's Nadi Vijnanam, which has made our Vaidyas such expert sphygmologists.

Kalpa: — In the Kalpasth:inam of his Samhita, Sushruta has described the symptoms of hydrophobia and snake bites, etc as well as those developed in cases of vegetable poisoning, together with their therapeutical treatment and remedies, wkich, if rightly studied and investigated, may yet throw a new liglit upon the subject.

Sushruta as an Observer :— It has been lately discovered by a German physiologist that tubercular bacilli do not thrive in goat's blood. The importance of goat's milk in colitis as an efficient agent in checking ferment in the intestines, or of the close contact of a goat as a powerful auxiliary in curing tuberculous phthisis was first demonstrated by Sushruta. Not onl}' this — but the inhalation of the air of a cattle-shed and especially the fact that exhalations of goats, bodies tend to destroy the phthisis germs did not fail to attract the attention of the Indian Rishis ; the fumigation of tlie sick-room with antiseptic preparations such as isT^T^wq (Asthanga dhupas) is purely Indian in its origin and in no way inferior to the modern introduction of Cogghill's respirators. The microscopic germs that are said to propagate septic fever otherwise called ^^^crrfvf q^'lsj f^^^j^ are found very often to disappear under this Indian device where no medicines produce any impression. Thus many a wonderful discovery like the above hails from the dimness of a bygone age. Manj' truths lie embedded in the vast medical literature of the Brajimanas which claimed close attention and devout study, even by the western savants. We have not laboured in vain if these pages can help a little to reviVe the old genius of the Ayurveda, or help the progress of human Science one step onward towards the attainment of its goal.

PLATE No. I,

1. An^uli yantra.

i '^ 3 . Ashmaryaharna yantra

S-Bhrin^amuklia yantra.

Z.Arsho yantra.

M^HP^^PKf^^P^^H^

4. Basti yantra.

6 . Darvyakritislialaka.

7. Garbhashanlcu yantra.

8. Jalodar yantra.

9 . Kakamuklia yantra.

10 . Kankamukha yantra.

ILMuclititi yantra.

12. Nadi yantra.

13 . Riksliaraukha- yantra.

14-. Sadansha yantra.

SEE CHAPTER VII.

PLATE No. II.

15 . Shamipatra yautra.

16. Shalaka vanira.

17. Sliarapunka ixmkha.

19. Shvanaraukha y antra.

18. Sinliainiiklia yantra.

20. Shanku yantra.

21. Snuhi yantra.

22. Tila yantra.

23 .Tarakshumukha.

24.Vrikaiimkha yantra.

25 . Vrinapraksii.alana yantra, 26 . Yya^hramukha yantra

27. Yugmaslianku yantra. - %k ,,^M Yofljaveksliana yantra.

SEE CHAPTER VII.

PLATE No. III.

l.Ardhadhara shastra.

S.Ara sliastra.

Z.Atimukha shastra. 4. Badisha. shastra.

S.Dantaslianku shastra.

7. Karapatra shastra.

^ '

<!>-

6. Eshani shastra.

8. Antarmukha kartarika.

J^aSKrJsniKU

SEE CHAPTER VIII.

PLATE No. IV.

9.Kritharika sTiastra.

1E^&£

lO.Kushapatra shastra.

ll.Manda.la^ra shastra. ♦

12.Mudrika shastra.

13.Na.kiia shastra.

. <5' -^

14. Sliaianmuklia shastra.

15. Suchi shastra.

'^— J=

iS.Trikurchaka shastra.

17. Utpalapatra shastra. J'j|

18. Vetaspatra shastra.

19 . Yrihimukha shastra.

ZO.Vndhipatra shaslra.

SEE CHAPTER VIII.

CONTENTS.

CHAPTER I.

Origin of the Ayurveda : — The eight divisions of the Ayurveda and the characteristic features of each of them — History of Surgery and its primary importance — Gradual exteiisi(jn of the Ayurveda — Definition of Purusha — Classification of the mobile and the immobile— Definition and classification of disease — Classification of Oshadhis — ^The four factors to be employed in successfully coping with 'a disease — The four stages of a disease ... ... 1 — 15

CHAPTER n.

Initiation of a student of the Ayurveda :— Qualifications of a student of medicine — ]\Iode of Initiation — Compact between the preceptor and his disciple — Proliibited periods of the study of the Ayurveda ... ... ... ... ... 16 — 20

CHAPTER III.

Classification of the Ayurveda &c. :— The distribution of its hundred and twenty chapters among the five subdivisions of .this Samhita — A synopsis of the contents of the cliapters allotted to each of its subdivisions — Skilful and unskilful phj^sicians — The mode of studying the Ayurveda — Duties of a pupil after having finished the study of the Ayurveda ... ... 21 — .^2

CHAPTER. IV.

General explanations : — Necessity of a clear exposition of tlie Ayurveda — Defects which flow from nonexposition of the same — Duties of a student of the Ayurveda ... ... 33 — 35

ii ' ( ONTRNTS.

CHAPTER V.

Preliminary surgical measures : — Classification of surgical ope^-ations — Accessories which are to be collected at the outset — Qualifications of a surgeon — Modes of incision, etc. at the different parts of the body — Measures to be adopted after surgical operations — The prophylactic Mantra — Directions for dressing wounds and removing bandages according to tlie nature of the prevailing season of the year — Acts and articles proliibited to a patient with a granuliiting wound — Measures for removing the pain in a surgical wound ... ... ... ... ... 30 — 44

CHAPTER VI.

Characteristic features of the different seasons of the year and their influence on health and drugs : — Time and its traitsEtymology of the term Kala (time) — Divisions of time and classification of the seasons of the year, witli Iheir respective features. Classification of the seasons of the year for the purposes of the Ayurveda — Inception, aggravation or subsidence of the deranged Vayu, Pittam and Kapham according to the nature of the prevailing season of the year — Aggravation or subsidence of the same in the dilferent qiuirters of the day and night — Causes of epidemics — Prophylactic measures — Features of natural or unnatural seasons 45 — 55

CHAPTER YII.

Surgical appliances, their use and construction : — Number of surgical instruments — Names, dimensions^ use and functions of surgical appliances with points of their respective excellence or defect — Minor siu'S'ical accessories — Excellence of Kankaraukha ... 56 — 03

CHAPTER VIII.

Surgical instruments, and their names, use and construction : — Mode of handling th^ different surgical instruments. — Their commendable features — Sharpening, edging and tempering, etc.. of

CONTENTS. ' 111

surgical instruments and enumeration of cases where they »should be employed ... ... ... ... ... 64 — 70

CHAPTER IX.

Practice of surgery : — Ti'iichiiig oi' siir^^ery on (iiiiniiiies ami suitable fruits, etc. ... , ... ... ... 71—73

CHAPTER X.

Essential qualifications of a physician before he formally cntirs his profession: — Means of diagnosis — Things to be observed in making a diagnosis — Cure, palliation and incurability of diseases — Prohibited conduct of a physician ... ... 74 — 77

CHAPTER XI.

Mode of preparing alkalis, and their comparative excellence as incising, excising or scraping agents :— Alkalis for external application or internal use — Cases where alkalis prove injurious — The three potencies of alkalis for external application — Commendable or defective features in an alkali — IMode of its application, and aftermeasures— Symptoms of satisfactory cauterisation— Persons who should not be treated with alkalis — Dangers which attend its abuse ... ... ... ... ■•• 78—87

CHAPTER XII.

Actual cauteries : — Accessories to an act of cauterisation — Preliminary measures— Symptoms which manifest themselves as the skin, or flesh, or a vein, or joint is cauterised — Seats of caifterisation in different diseases— Different modes of cauterisation— Characteristic symptoms of burns and scalds, etc.— Rationale of treating a burn or a scald with heat— Medical treatment of burns and scalds, etc.— Symptoms which appear when the nostrils, etc. of a person is choked with smoke— Its treatment— Medical treatment of sun strikes, and scorchings by hot Avind, etc. ... ... 88 — 97

IV , UONTENTS.

CHAPTER XIII.

Leeches and their use : — Persons who may be leeched — Mode of extracting the vitiated blood in' such cases — Mode of applying the leeches — Classification, and mode of collecting and keeping the leeches — Bad leeches and their characteristics — Aftermeasures ... ,,.. ... ... ... 98 — 105

CHAPTER XIV.

Origin and characteristic features of lymph chyle .-—Its location, course and metamorphosis into blood — Menstrual blood and its nature — Successive .metamorphosis of the fundamental principles of the body — Etymology of the terra Dhatu — Blood — Swellings which should not be bled — Two kinds of blood letting— \'enesectioii, its mode and different aspects — ]\Iischief created by the vitiated blood not extracted from the system — Causes of excessive bleeding and its effect upon the system — Symptoms of satisfactory l)leeding and its benertcial results — Measures to be adopted in cases of excessive or scanty bleeding — Medical treatment of excessive bleeding — Various instructions ... ... ... 106 — 110

CHAPTER XV.

Development or non-development of the excrements and constituent principles of thebody:— Nature, locations and functions of the Normal Vayu, Pittam and Kapham, as well as of the lymph chyle, blood, fat, marrow, semen, and ojah (albumen), and the symptoms which mark their increase, decrease, or disiodgment in the human system — Etiologies of obesity and thinness ... 120 — 140

CHAPTER XVI.

Piercing and bandaging of the lobules of ears t — Evils wliich attend the acc\dental hurting of a local vein — Medical unguents and lints — Different processes of bringing about the adhesion of a bifurcated ear-lobe — plastic and rhinuplastic operations ... 141 — 154

CONTENTS.' « V

CHAPTER XVII.

Distinction between suppurat\ng and non-suppurating swellings : — Different types of intiammatory swellings produced by the deranged Vayu, Pittani, etc , and the symptoms which mark their respective actions in each type — Characteristic symptoms of a suppurating, suppurated, or non-suppurated !5welling — Hints on in cising suppurated swellings-r-Evils of opening an abscess at its inflammatory stage — Feeding and anftsthetising of a patient before lancing otf an abscess — Classification of surgical operations in connection with an abscess ... ... ... 155 — 161

CHAPTER XVIII.

Dressings and bandages of ulcers : — Classification of medicinal plasters according to their thickness, application and function — Use of the different types of plasters — Articles of bandaging — Bandages and their names and applications — Tow — Mode of introducing a lint — Renewals of bandages according to the nature of the ulcer and the prevailing season of the year — Evils of non-bandaging — Benefits of bandaging — Cases where bandaging is prohibited — Hints on the proper lubrication of the lint — Incidental remarks on the bandaging of fractured or dislocated bones ... ... 162 — 175

CHAPTER XIX.

Nursing and management of an Ulcer-patient : — Nature ot his bed and chamber— Articles prohibited to an ulcer patient — Prophylaxis against monsters and demons — Diet and conduct of an ulcerpatient ... ... ... ... ... 176—182

CHAPTER XX.

Salutary and Non-salutary effects of regimen, etc. : — Classification (if all articles of fare according as they are wholesome or unwholeseme to the human system, or are relatively wholesome or otherwise — Foodstuff' — Incompatibility through combination — Injuriousness through combination- Incompatibility through preVI . "CONTENTS.

paration,' quantity or Havour-rEffect of winds on the human system as they blow from the'ditierent quarters of the heaven ... 183—193

CHAPTER XXI.

The deranged Vaf/u, Pittam, etc., as the exciting causes of ulcers : — Seats of Vayu, Pittam, etc. in, the human body, and their functions— Different kinds of Vayii, Pittam and Shleshma, and their functions and locations in the economy of nature — Factors which aggravate the deranged Vayu, Pittam and Kapham, and their periodicity — Symptoms of the deranged Pittam, Kapham and blood — Expansion of the deranged Vayu, Pittam, etc.. and diseases dye to their incarceration in the difterent parts of the body — Disease — its development and occasions which necessitate the calling in of medical aid — The nature of medical treatment in the case where two or all of the Vayu, Pittam and Kapham are involved ... ... 194 — 211

CHAPTER XXII.

Secretions from boils and ulcers : — Shapes and seats of boils etc. — Symptoms of bad ulcers — Secretions from ulcers — Presumption as to the derangement of Vayu, etc. from the nature of the secretion — Different kinds of pain wliich mark the different types of ulcers — Colours of Ulcers ... ... ... ... 212—219

CHAPTER XXIII.

Prognosis in ulcer cases -.—Easy curability of an ulcer— Symptoms of an ulcer which readily granulates— Symptoms of difficult or incurable types, as well as of those which admit only of palliation — Symptoms of a purified, granulating or healed ulcer — Factors which lead to the reopening of a healed ulcer ... 220—227

CHAPTER XXIV.

Classification of diseases according as they are medical or surgical :— Further classitica'tioii uf diseases according as they arc congenital, etc.— Diseases due to mental, physical or providential

CONTENTS. »

causes — Diseases due to the derangeinent of lymph chj-'je, etc. — Relation between fever and the deranged ' Vaj'u, Pittam and Kapham ... ... ..., ... ... 228—237

CHAPTER XXV.

Eight different forms of surgical operation : — Cases where incision, excision, scarification, aspiration, extraction, etc., should be respectively resorted to — Mode and conditions of suturing — Defective surgical operations — Symptoms wliich mark tiie injudicious hurting of a vein, artery, lig.'iment, joint or lione, as well as those which are manifested when any of tlie other Alarmas is accidentally hurt ' ... ... ... ... ... 238—246

CHAPTER XXVI.

Exploration of splinters, deep-seated in the organism : — Definition of a Shalyam — Clpssification of the shafts of arrows — Flights of arrows — Characteristic symptoms of arrow-wounds— Localisation of a shaft of arrow lying imbedded in the body — Symptoms which show that the shaft or the splinter does not lie imbedded in the wound — Evils cf not extracting the shaft of an arrow from such a wound ... ... ... ... ... 247— 2.o5

CHAPTER XXVII.

Extraction of splinters : — Fifteen different processes of extrac- '1— Two recognised modes of extracting splinters from all types of mds— Measures to be adopted after the extraction — Mode of acting splinters from veins, etc.— Dangers of not extracting 'inter from a wound ... ... ... 2^6 — 265

CHAPTER XXVIII.

vourable or unfavourable prognosis of an julcer: — Fatal avourable symptoms — Advisability of abandoning ihe patient hese unfavouraole symptoms appear ... ... 266 — 269

VIU , •"CONTENTS.

CHAPTER XXIX.

Favourable or unfavourable prognosis in diseases as known from messengers, omens, birds of happy or evil augury : — The same predicted from dreams, etc. — Remedies for inauspicious dreams under the circumstance— Description of auspicious dreams 270 — 283

CHAPTER XXX.

Prognosis that can be obtained from the perverted functions of the five sense organs : — Arislitas or unfavourable mental symptoms— Unfavourable symptoms in connection with the faculties of hearing, touch, taste, smell or. sight ... ... 284—287

CHAPTER XXXI.

Prognosis to be gathered from the altered condition of features : — Other Aristha symptoms in connection with Asthma, Cough, and (Edema. &c. ... ... ... 288—292

CHAPTER XXXII.

Prognosis based on the perversion of the external appearances of the body and other Arishta symptoms ... ... 293 — 297

CHAPTER XXXIIf.

Incurable diseases, and Incurable symptoms developed in connection with diseases of the nervous systems, morbid urethral discharges, Leprosy, Haamorrhoids : — Fistula in ano — Urinarj' concretions, DitKcult labour, Ascites, Fever, Dysentery, Phthisis, abdominal glands, Abscess, Chlorosis, Ha?moptysis, Insanity and Epilepsy ... ... ... ... ... 298—302

CHAPTER XXXIV.

Mode of preserving the Ii<e of a king whose soldiers are on

the march : — The four factors of medical treatment — Good which

CONTENTb.

lebiiUs from a butitifuolory coiiibinaliun oi all tlieso lour facloib — Commendable features in a physician, yatient, medicine and nurse ... ... ... ... ... 303 — 307

CHAPTER XXXV.

Clinical Observations : — Cliracteristic features of a long lived or short lived man, or of one with an average duration of life — Physical temperaments and dimensions of the limbs and members of the body — Curable, incurable or suppressible diseases — Sympathetic and Primary diseases — Different kinds of digestive capacity — Three stages of man — Relative preponderance of Vayu, Pittam and Kapham during different stages of life — Classification of countries according to their physical features ... 308 — 328

CHAPTER XXXVI.

Miscellaneous remedies for swellings : — Piasters for establishing suppuration in swellings — Plasters for bursting, pressing out the pus from, or asepsising swellings — Aseptic pastes — Fumigating compounds—Healing pastes — Compounds which favour granulation in, or destroy the supergrowths around an ulcer ... ... 329 — 335

CHAPTER XXXVn.

Destructive traits of the different kinds of soil commended for the growth or culture of medicinal herbs : — Examination of the soil from which medicinal drugs are to be gathered — Examination of drugs — IMode of collecting drugs — Commendable traits in a room to be used as a drug-store ... ... ... 336 — 341

CHAPTER XXXVni.

A General Classification o^rdf^?'^- according to tl^eir therapeuumer^^ II ^ yU'irty seven different groups of

"?yametc.-Pix)^"«- - ^^^-f^^

.ption of the Vel'uoi. ^ lesh group

tical properties; — Enumerh^^jl^.^^ rhirty seven different groups of medicinal drugs— Their US' y^jygj. Pro^"'' ••• ••• ^^^ — ^^^

X CONTKNTS.

CHAPTER XXXIX.

Drugs possessed of cathartic or soothing effects : — EmeticsPurgatives — Drugs possessed of lirith emetic and purgutive properties — ^.Errliines — Drugs whicli respectively soothe the der inged Vayu, Pittaiu and Kaphaui — Mode of administering medicines.,. 358 — 363

CHAPTER XL,

Drugs and their flavours, virtues, potencies, and chemical actions : — Disquisitions as regards the primary importance of drugs, or their flavours, potency', or chemical reaction in respect of curing diseases — Causes of different kinds of digestion — Conclusion as regards the primary importance of drugs in curing a disease ... ... ... • ... ... 364 — 374

CHAPTER XLI.

Specific properties of drugs : — Classification of drugs according to the preponderance of the virtues of elemental matter in them — Characteristic features of drugs of dominant earth matter, etc. — Periodicity of drug action — Reasons why purgative drugs move the bowels — Factors which lead to the aggravation or subsidence of the deranged Vayu, Pittam and Kapham— Potency of drugs... 375 — 381

CHAPTER XLII.

Specific properties of flavours :— Reasons for the classification of ff a voms— Relation of the elemental earth matter with the flavours —Reasons for the primary derangement of Vayu, Pittam, etc— Symptoms and aggravating factors of the deranged Vayu, Pittam and Kapham— Virtues of the different kinds of ^iavour, such as sweet, etc.— Enumeration of groups of ~ * drugs, etc.— Sixty-three different combinations of fiavoi^rj? XXXI ••• ••• 3^2 393

Moae >.. , life of a king w.>

the march j — Tnc . ^actors of medical treatuicnt — Good whw

COMLMS. XI

CHAPTER XLIII.

Mode of administering emetics : — Compounds of Madana fruits Gompounds of Jimutaka ••» ... ... 394 — 399

CHAPTER XLIV. > Choice of purgatives : — Most efficient purgatives— Purgative compounds — Purgative soups — Asavas, wines, Sauviras, and Tushodakas, etc. — Instructions as to the way of administering purgative compounds of Danti, etc., in the manner of Trivrit compounds — Trivrit Ashtakam — Mode of using purgative fruits and milky exudations of trees— Administration of purgative medicines through the media of wine, etc. ... ... ... 400—417

CHAPTER XLV.

Rules to be observed in respect of liquid substances : — Water group — Modes of purifying different kinds of water and their virtues etc. — Milk group — Virtues of the different kinds of milk — Curd group — Virtues of the different kinds of curd — Takra group — Modes of preparing different kinds of Takra, and their attributes — Properties of butter, Kilat, etc. — Different kinds of Ghritas (clarified butter), and their properties — Oil group and the properties of different kinds of oil— Properties of the fat obtained from aquatic or domestic animals — Honey group — Classification of the different kinds of honey and their properties — Sugar-cane group, and the properties of the different preparations of sugar-cane juice, such as treacle, sugar, etc., — Wine group — Properties of the different kinds of animal urine... 418 — 468

CHAPTER XL VI.

Different kinds of for and drink :— Descripti^^ns of Sliali Dlianyam, Shasht'' "Ah . udhanyam, Vaidal, Mudga, Sesamum, Barley, Wheat, Sp , ' ..nanyametc. — Properties of Dlianyas according to their jnatui'ity — Description of the Vei'udha Dhanyas— Flesh group

Xll ■ CONTENTS.

— Classiticutiou of tlesh— The Vishkira group — General properties of the flesh' of Vishkira, animal^ — Etymology of the term Pratuda — Enumeration of the animals of the Pratuda group— Cave dwelling, and hole dwelling animals— The Prasalia group of animals — Beneficial use of flesh of the Prasaha group in, Phthisis — Detailed classification of animals with the etymology of their generic names, and properties of their flesh — Frvit group, and the properties of different fruits — Group of pot herbs, and their properties — Flower groups — The group o£ edible leaves of plants, and their properties — The group of bulbous plants — The group of salts — General properties of nitrate of potash, etc. — Properties of gold, iron, silver and other metals — Determination of the properties of drugs other than those herein mentioned — Drinks and beverages — Rules of diet — Rules of serving out the meal — General causes of indigestion— Symptoms of the different types of indigestion — Medical treatment of the same — Symptoms which mark acts of over or insufticient eating, or an act of eating a meal before a previous one is digested — Reason of one's feeling hungi'y even when suffering from indigestion ... 469 — 571

^ •

THE SUSHRUTA SAMHUA

SUTRASTHANAM.

CHAP T E R I.

Well, we* shall now describe the origin of the Science of Medicine, as disclosed by the holy Dhanvantari to his

disciple Sushruta. (Vedotpattimadhyaryam).

Once upon a time, when the holy Dhanvantari, the greatest of the mighty celestials, incarnated in the form of Divodasa, the king of Kasi, was blissfulh^ seated, in his hermitage, surrounded bv a concourse of holy Rishis ; Aupadhenava, Vaitarana, Aurabhra, Paushkalavata, Karavirya, Gopura-rakshita, Sushruta and others addressed him as follows : — "O Sire, it grieves us much to find men, though otherwise well befriended

" The present work which originally formed the subject of a discourse by the holy sage Dhanvantari to his disciple Sushruta, has been compiled in its present form by the venerable Nagarj una, and is accordingly designated as the Sushruta Samhila.

2 THE SUSHRUTA SAMHITA. [ Chap I.

b)' the'ir kin and relations, falling a prey to diseases, mental, physical, traumatic, or natural, and piteously wailing in agony like utterly friendless creatures on earth ; and we supplicate thee, O Lord, to illumine our minds with the truths of the Eternal Ayurveda (Medical Science) so that we may faithfully discharge the duties allotted to us in life, and alleviate the sufferings of humanit)" at large. Bliss in this life and hereafter, is in the gift of this eternal Ayurveda, and for this, O Lord, we have made bold to approach thee as thy humble disciples." To them, thus replied the hoi}' Dhanvantari : — "Welcome to all of you to this blissful hermitage. All of you are worthy of the honour of true pupilship or tutelage."

The A'yui'veda (which forms the subject of our present discourse), originally formed one of the subsections of the Athar\'a A'eda ; and even before the creation of mankind, the self-begotten Brahma strung it together into a hundred thousand couplets (Shlokas), divided into a thousand chapters. But then he thought of the small duration of human life on earth, and the failing character of human memory, and found it prudent to divide the whole of the Ayurveda into eight different branches such as, the SalyaTantram, the Salakya-Tantram, the Kaya-Chikitsa, the Bhuta-Vidy.i, the KauniHr-Bhrityci, the Agada-Tantram, the Rusa\"ana-Tantram and the \'ajeekarana-Tantram.

Chap. I. ] SUTRASTHAN'AM. ^

Xow about the characteristi'c features of each of these branches of the Science of the Ayurveda : —

The Salya-Tantram*— The scope of this branch of Medical Science is to remote from an ulcer) any extraneous substanx:e such as, iTagments of hay, particles of stone, dust, iron or bone ; splinters, nails, hair, clotted blood, or condensed pus (as the case may be , or to draw out of the uterus a dead foetus, or to bring about safe parturitions in cases of false presentation, and to deal with the principle and mode of using and handling surgical instruments in general, and with the application of fire (cautery) and alkaline (caustic) substances, together with the diagnosis and treatment of ulcers.

The Sha'Ia'kya-Tantramt— embraces as its

object the treatment of those diseases which are restricted to the upward (lit: — region above the clavicles) fissures or cavities of the body, such as the ears, the eyes, the cavity of the mouth, the nostrils, etc.

The Ka'ya-Chikitsar (General diseases! — treats of diseases, which, instead of being simply

* Any foreign mailer, lodged in a human organism and proving painful 10 it, is called a Shalya.

t The name is derived from the Sanskrit term Slialak^, a probe or a rod, the use and application of the instrument being primarily jincluded within the scope of this branch of the Ayurveda.

J The term K^ya literally signifies the vital heat or fire which runs through the entire system, and hence the II5ya-chikits6 deals with diseases which may gradually invade the root-principles of a living human organism.

4 THE SUSHRUTA SAATHITA' [ Cliap. I.

restricted to an}^ specific organ, or to any particular part of the body, affect the entire system, as Fever, Dysentery, Haemoptysis, Insanity, Hysteria, Leprosy, unnatural discharges from the urethra, etc.

The Bhuta-Vidya' 'Demoniacal diseases) — lays down incantations and modes of exorcising evil spirits and making offerings to the gods, demons, Gandharvas, Yakshas, Rakshas, etc. for cures of diseases originating from their malignant influences.

The Kauma'ra-Bhritya Management of children) — deals with the nursing and healthy bringing up of infants, with purification and bettering of mothers' milk, found deficient in any of its characteristic traits, and also with cures for diseases peculiar to infant life and due to the use of vitiated mother's milk or to the influences of malignant stars and spirits.

The Agada-Tantram ■Toxicology— deals with bites from snakes, spiders and venomous worms, and their characteristic symptoms and antidotes. It hai also for its object the elimination of poison whether animal, vegetable, or chemical (resulting from incompatible combinations) from the system of a man, overwhelmed with its effects.

The Rasa'yana-Tantram Science of Rejuvenation , — has for its specific object the

Chap. I. ] SUa^RASTHA'NAM. 5

prolongation of human life, and tl^e invigoration of memory and the vital organs of man. It deals with recipes which enable a man to retain his manhood or youthful vigour up to a good old age, and which generally serve to make the human system invuhierable to disease and deca}'.

The Varjcckarana-Tantram (Science of Aplarodisiacs, — treats of measures b}' which the semen of a man naturally scanty or deficient in quality becomes shorn of its defects ; or is purified, if deranged by the ^•itiated humours of the body (such as wind, etc. ; or is invigorated and increased in quantit}' (if pure and healthy) ; or acquires its health}' and normal consistence ' if thinned and enfeebled by indiscretions of youth\ [In short, it deals with things which increase the pleasures of youth and make a man doubly endearing to a woman].

Thus the entire science of the Ayurveda is classified into the eight preceding branches. Xow tell me, which of them is to be taught and to which of you ? Said the disciples : — "Instruct us all, O Lord, in the science of surgery ( Shalya ) and let that be the chief subject of our study." To which replied the holy Dhanvantari : — "Be it so." Then the disciples again said : — "We are all of one mind in the matter, O Lord, that Sushruta shall be our spokesman aiid .ask

6 THE SUSHRUTA SAMHITA' [ Chap. I

you questions conformably to the general trend of our purpose. All of us will attentively hear what you will be pleased to discourse to Sushruta, [and that will save you the trouble of teaching us individuall)']". To which replied the venerable sage — ",Be it so. Now listen, Sushruta, m}- dear child. The object or utility of the science which forms the subject of our present discussion, ma}' be gi^ouped under two distinct sub-heads such as (i) the cure of diseased persons, and (2) the presetvation of health in those who are not afflicted with any sort of bodily distempers."

The etymological meaning of the term "Ayurveda" may be interpreted to denote either a science in the knowledge of which life exists, or which helps a man to enjoy a longer duration of life.

The primary position of surgery:—

[As regards time and importance among the other allied branches of the Science of Medicine]. Hear me discourse on the Science of Surgery { Shalya-Tantram) which is the oldest of all the other branches of the Science of Medicme (Ayurveda) and is fuither corroborated by the four classes of testimonies, viz., Perception, Inference, Analogv and Scriptural Truths (Agamas). The primary position of this branch of the Ayurveda, (as regards its time or origin), may be inferred from the fact that Surgerv lends her aid materiallv towards the

Chap. I. ] SUTRASTHANAM. 7

healing up of traumatic mlcers.* The 'second

reason for such an intWence may be deduced

from the replacement of the severed head of Yajna.

It is told that the god Rudra, severed the head of

the God of Sacrifice (Yajna). Whereupon the gods

approached the celestial Ashvins, and addressed

them as follows : — "You twins, O lords, who are

to be the greatest of us all, connect the head of

\''aj?ia with his decapitated trunk." To them, replied

the divine Ashvins : — " We shall do, O lords, as you

command us to do." Then the celestials propitiated

the god Indra in order that a portion of the oblations

offered in the course of a sacrifice, might be allotted

to those heavenly twins. The Ashvins reunited the

severed head of Yajna to his body as prayed for.

[Hence this branch of the Ayurveda (Shalyanga) is the

oldest of all its subdivisions].

The primary importance of the

Shalyam : — All hold this Tantram to be the

most imnortant of all the other branches of the Mi^o See/' 'f ' "^^^ ^^ suc^w

^^ ^receptacle ofheauff iustantaueous actious can be

r/VPQ ' ^ ^^ ^^^^^^ appliances as,

^ 3 Jb|*/£^getable world belongs t Ve|*Op , T o^ locomotion, belong to

^Jnav be areued here, since nd sword-cuts had to be dressed and

^ ^^^ tllQ to iuindamental material the gods and the denwns, long before

ff dQ^f]^ 'ippearance Oir) ], it is not ct' idiopathic maladies such-^ as, fever, etc. ;

ad Smgery contruvofold attril/ was demanded of her towards the healint;

"-• up of those u'cers. li>. But s' branch of the Ayurveda is the oldest of all

IP the allied brawhes of thu-se in.ng art.

8 THE SUSHRUTA SAMHITA [ Chap. I.

surgical operatioi|s, external applications of alkalis, cauterisation, etc., and -.secondly inasmuch as it contains all that can be found in the other branches of the science of medicine as well, with the superior advantage of producing instantaneous effects by means of surgical instruments and appliances. Hence it is the highest in value of all the medical Tantras. It is eternal and a source of infinite piety, imparts fame and opens the gates of Heaven to its votavies, prolongs the duration of human existence on earth, and helps men in successfully fulfilling their missions, and earning a decent competence, in life.

Gradual extension of the Ayurvedic Knowledge :—Bramha was the first to inculcate the principles of the holy Ayurveda. Prajapati learned the science from him. The Ashvins learned it from Prajapati and imparted the knowledge to Indra, who has favoured me ( Dhanvantari ) with an entire knowledge thereof. I, for the good of mankind, am ready to impart it to those ^;-}-i^antram)-M^i^ earth.

anches of the Sci

The King of Kar?^,ther corroborate'^^ account Of himself i._^ pe,ception, Inft'^^ '^^ supreme and original god i^^^^j^^ (Agam?' *^"^^ ^^ Dhanvantifri. It is I who warde , f tl disease and decay fi-on\ the celestials, ^o - Kg j,-,^ was an inmate of the region of heaven, now I a . ^ .carnated on earth

Chap. I.] SUTRASTHA'NAM. 9

with the view to teach the Science of SurgeiV with all its allied branches of study to men.

In the present science (Ayurveda), the Piirusha (selfconscious oro:anic individual) is described as the resultant of the combination of the soul and the five primar>- material principles. All medical acts such as, surgical operations, administration of medicinal remedies and applications of alkaline substances, or cauterisation, etc.), are restricted to the Piirusha alone.*

Why is it so ? The answer is, simply because the created world is composed of two distinct classes, such as the mobile and the immobile. f These two classes, in their turn, are further sub-divided for the purposes of the science of medicine into the two orders, Agneya hot and Saumya (cool. Hence the world is composed of fi^'e material principles, though characterised by the twofold virtues, Agneya (hot) and Saumya (cool).i

* It may be questioned why they should be confined to the Puiusha ? Such a query may be successfully met by the statement that the Purusha alone is the receptacle of health and disease in contradistinction to the Self or Ego.

t The vegetable world belongs to the latter category, while 'animals, possessed of locomotion, belong to the former.

X It may be argued here, since everything in the universe is composed of the five fundamental material principles [ of earth, water, fire (heat), air and sky (ether) ], it is not competent to assert that the universe is possessed of the twofold attributes Agneya (heated or fiery) and Saumya (cool or watery), alone. But since fire (heat) or water (cold) predominates in all things in the universe in juxtaposition with ihe primary virtues of the

10 THE SUSWRUTA SAMHITA. [Chap. I.

Further cliassification of the mobile and the immobile :- The animated world may be divided into four subdivisions, such as the Svedaja (born of sweat or heat and moisture ?'. e. abiogenous' , the Andaja ( egg-born or oviparous ), the Udbhijja (vegetable) and the Jarayuja (placental or viviparous j. The Purusha or the subjective personalit}' (man) is the greatest of them all, because all other forms of life are made to minister to his wants on Earth.

Disease : Sts Definition :— The Purusha

(man) is the receptacle of any particular disease, and that which proves a source of torment or pain to him, is denominated as a disease.* There are four different types of disease such as, Traumatic or of extraneous origin (Agantuka), Bodily (Sharira), jNfenla] (Manasa) and Natural (Svabhavika). A disease clue to an extraneous blow or hurt is called Agantuka. Diseases due to irregularities in food or drink, or incidental to a deranged state of the blood, or of the bodily humours acting either singh' or in concert, are called Sharira. Excessive anger, grief, fear, joy, despondency, envy, miser};, ])ride, greed, lust, desire, malice, etc. are

other fundamental material principles, it is not improper to classify all under the head of hot or cold, a third factor being non-existent. Hence the world (^Trf) is possessed of the twofold virtues, hot and cold.

* A disease may be defined as something whicli affiicts the Purusha (self-conscious personality), or those things or incidents which combine to afflict the Purusha are usually interpreted to connote that meaning.

Chap. I. ] SUTRASTHANAM. 1 1

included within the category of^ mental (Manasa) distempers ; whereas hm7.ger, thirst, decrepitude, imbecility, death, sleep, etc. are called the natural (Svabhavika) derangements of the body. The Mind and the Bodv are the seats of the abovesaid distempers according as they are restricted to either of them, or affect both of them in unison. *

Samshodhanam (Cleansing), and Samshamanam (Pacification of the deranged or agitated bodih' humours giving rise to the disease^ and the regimen of diet and conduct are the four fectors which should be duly emplo3"ed in order to successfully cope with a disease.!

Food is the principal factor which materially contributes to the strength, complexion and vitality (Ojah) of animated beings. Food consists of six different tastes

* The Self or Ihe feevitma of a person is above all human concerns and, as such, can never be affected by any disease.

t Cleansing (Samshodhanam) is of two kinds, viz. External and Internal. External purification consists in employing such measures as surgical operations, cauterisation of the affected part or organ, external use of alkaline preparations and medicated plasters, the internal one including such measures as exhibition of purgatives and emetics, application of intestinal enemas (Asthapanam) and blood-letting. Diet comprises four different factors such as, food, drink, lambative, etc., which, for the purposes of the Ayurveda, are again grouped under three different heads, such as the pacifier of the deranged bodily humours (Dosha-prashamanam), therapeutical (VyMhi-prashamanam) and health-giving (Svastha=Vrittikara). Achara (conduct) appertains to three different factors, such as the body, the speech, and the mental acts. The abovesaid measures, duly employed, arc potent enough to combat all sorts of bodily distempers, if the special exigencies of each case arc carefully taken into consideration.

12 THE SUSHRUTA SAMHITA. [Chap. I.

(Rasa) '[which capnot exist independently of the substances] in which they are inherent. These substances which are called the (3shadhis may be di^■ided into two classes such as the mobile and the immobile. The immobile Oshadhis in their turn, admit of being grouped under four sub-heads such as, the ^'"anaspatis, the Vrikshas. the Virudhas and the Oshadhis proper.

Those trees which bear fruit without blossoming are called the Vanaspatis such as, the Plaksha and the Oudumvura). Those that bear both fruits and flowers are called the \'rikshas. Shrubs and creepers that trail on the ground are called Virudhas, whereas those plants which die with the ripening of their fruits, are called Oshadhis proper such as cereals .

The mobile Oshadhis or animals are divided into four classes such as the viviparous, the oviparous, the sweat-begotten, and those that are born of decomposed vegetable matter. Man and other mammals belong to the first group ; birds, snakes, and reptiles belong to the second ; ants, worms, etc. belong to the third ; while frogs and Indragopas belong to the fourth. For medicinal purposes, bark, leaves, flowers, fruits, roots, bulbs, the expressed juice, and milky or resinous secretions of plants, etc.* are .obtained from the vegetable world. The

* The use of oil expressed oui of diutjs and seeds, as well as of iheir ashes or alkaline preparations are likewise indicated.

Chap. I.] SUTRASTHAWAM. I-^

skin, nails, wool, blood, flesh, fat., marrow, bones, are procured from the animal world.

JMetals and minerals such as gold, silver, gems, and Manahshila i Realgar), as well as pearls, clay and Kapalas (bones^, etc. should be included in the list of the earthy substances. *

Gale, windfall, sunshine, shade, moonshine, darkness, heat, cold, rain, day, night, fortnight, month,

» seasons, and solstices, etc. should be deemed as the

works of eternal time, which, by virtue of their natural

effects, contribute to the accumulation, augmentation,

pacification or diminution of the deranged bodilv

humours (such as, wind, etc. .

Authoritative verses on the subject : — Physicians should look upon these four factors of ffood, conduct, earth and time , as the accumulators, aggravators and pacifiers of the deranged bodilv humours and of the diseases resulting therefrom in man. Diseases due to causes which are extraneous to the bodv ma\' affect the mind or the body. When it would affect the body in the shape of any traumatic disease (such as an inflammation due to a blow or a sword cut >, it "should be treated medicinally like the rest of the physical maladies, while the remedy should consist in the enjovmentof

* Oxide of Iron, sand, yellow sulphurale of arsenic (Orpiment), sail, Gairika (ferruginous earth), Rasdnjana (antimony) should be regarded as appertaining to the class of earthy substances.

14 THE SUSHRUTA SAMHITA. hap. I.

pleasurable sound?, touch, sights, taste or smell where the mind would be found to be the seat of the distemper.

Thus I have briefly dealt with the Purusha, Disease, Medicine, Appliances and the Specific Time. The term Purusha should be interpreted to include within its meaning the combination of its five material components, and all things resulting therefrom, such as the limbs and members of the body, as well as the skin, the flesh, the blood, the veins and the nerves, etc. The term Disease signifies all distempers incidental to the several or combined actions of the three deranged bodily humours and blood. The term Medicine signifies drugs and their virtues, tastes, potency, inherent efficacy Prabhava and reactionary properties Vipaka . Appliances (kriya denotes such processes as, surgical operations, injections, emulsive measures, lubrications, etc. The term Time signifies all opportune moments for medical appliances.

Authoritative verses on the subject : —The primary principle of the Science of medicine has thus been briefly stated and will be fully dealt with in the'following one hundred and twenty chapters distributed among the fi-\e main sub-divisions or Sthanas of the present work. These hundred and twenty chapters will be found to be elaborately discussed according to the specific import or significance of their denominations under the sub-heads of Sutra- Sthanam

Chap. I.] SUTRASTHANAM.

15

(Definitive Aphorisms or Fundamental principles, Nidanam ^Etiology", Sharira-Sthanam (Anatomy and Physiology , Chikitsa-Sthanam (Therapeutics) and Kalpa-Sthanam (Toxicology . Subjects other than the preceding ones will be discussed in the closing chapters of the book by wa}- of an Appendix (Uttara-Tantranv.

Authoritative verse on the subject : — The man who reads this Eternal Science of Medicine ( Ayurveda-Shastram ) discoursed by the selforigined Brahma and propagated by the King of Kasi, becomes noted for his piety, is honoured by the kings on earth, and attains to the region of Indra (the lord of the celestials) after death.

Thus ends the first chapter of the Sutra-SthSnam in the Sushrula Samhitd which deals with the origin of the Ayurveda.

CHAPTER II.

Now we shall discuss the Chapter which deals with the rites of formal initiation of a pupil into the

science of Medicine (Shishyopanayaniyamadhya'yam).

Such an initiation should be imparted to a student, belonging to one of the three twice-born castes such as, the Brahmana, the Kshatriya, and the Vaishya, and who should be of tender years, born of a good family, possessed of, a desire to learn_, strength^ energy of action, contentment, character, self-control, a good retentive memory, intellect, courage, purity of mind and bod)', and a simple and clear comprehension, command a clear insight into tlie things studied, and should be found to have been further graced with the necessary qualifications of thin lips, thin teeth and thin tongue, and possessed of a straight nose, large, honest, intelligent eyes, with a benign contour of the mouth, and a contented frame of mind, being pleasant in his speech and dealings, and usually painstaking in his efforts. A man possessed of contrary attributes should not be admitted into the sacred precincts of) medicine.

lYlode of Initiation :— A Brahmana preceptor sliould initiate a disciple or student in the following way — A square sand cushion or platform, measuring a cubit

L"hap. 11. I SUTkASTHANAM. jf

in length and breadth, should be laid out on a plot of smooth, level and sacred' ground under the benign influence of any auspicious phase of the moon or astral combination such as, the "Karanam," e»tc. and in a direction of the compass whifch is held most auspicious to that end. The cusliion or the jilatform should be plastered over with a solution of water and cow-dung ; and blades of Kusha grass should be strewn over it. Then the gods, the Brahmanas and the ph5''sicians should be worshipped with oblations of flowers, fried paddy, gems and sundried rice. Then having drawn straight lines across the Sthandilara so as to meet the top of the furthest side of the square, and having sprinkled them over with holy water, the preceptor should lay down a blade of Kusha grass tied up in the form of a knot, known as the Brahmana, along the side of the sacred cushion to his right, and kindle the sacred fire close to his seat. Then having soaked the twigs of the four sacrificial trees of Khadira, Palasha, Devadaru and Vilva, or of Vata, Oudumvara, Ashvattha and Madhuka in curd, honey and clarified butter, he should perform the rite of Homa according to the rules of a Darvi Homa ceremony^ Then libations of clarified butter should be cast into the sacrificial fire with a repetition of the Maha Vyahriti Mantras preceded by the mystic Omkara. After that, libations of clarified butter should be cast into the fire in honour of each of the gods and Rishis (celestial physicians) invoked

1 8 THE SUSHRUTA SAMHITA'. 1 Chap. 11.

b}^ repeating the Svaha Mantra, and the disciple should be made to do the same. *

A Brahmana preceptor is competent to initiate a student belonging' to any of the three twice-born castes. A Kshatriya preceptor can initiate a student of the Kshatriya or the Vaish3'a caste, while a Vaishya preceptor can initiate a student of his own caste alone. A Shudra student of good character T.nd parentage may be initiated into the mysteries of the A5'urveda by omitting the Mantras enjoined to be recited on such an occasion.

Then having thrice circumambulated the sacrificial fire, and having invoked the firegod to bear testimony to the fact, the preceptor should address the initiated disciple as follows :— "Thou shalt renounce lust, anger, greed, ignorance, vanity, egotistic feelings, envy, harshness, niggardliness, falsehood, idleness, ndij all acts that soil the good name of a man. In proper season thou shalt pair thy nails and clip thy hair and put on the sacred cloth, dyed brownish yellow, live the life of a truthful, self-controlled anchorite and be obedient and respectful towards thy preceptor. In sleep, in rest, or while moving about— while at meals or in studv, and in all acts

"^ The libations should he oftered as follows -Svah^ (obeisance) to P,i-ahm4, Svah.4 to Praj^pati (the lord of the created beings), SvahA to Ashvins, .Svaha to Indra, Sv.nhA to Dhanvantari, Sv^hA to Bharadv^ja, and SvAh^ to A'treva.

Chap. il. I SUTRASTHA'NAAl. 19

thou shalt be guided by my directions. Thcju shalt do what is pleasant and beneficial to me, otherwise thou shalt incur sin and' all thy study and knowledge shall fail to bear their wished for fruit, and thou shalt gain no feme. If I, on the other hand, treat thee unjustly even w'ith thy perfect obedience and in full conformity to the terms agreed upon, may I incur equal sin with thee, and may all my knowledge prove futile, and never have any scope of work or display. Thou shalt help with thy professional skill and knowledge, the Brahmanas, thy elders, preceptors and friends, the indigent, the honest, the anchorites, the helpless and those who shall come to thee (from a distance;, or those who shall live close by, as well as thy relations and kinsmen [to the best of thy knowledge and ability], and thou shalt give them medicine [without charging for it any remuneration whatever], and God will bless thee for that. Thou shalt not treat medicinally a professional hunter, a fowler, a habitual sinner, or him who has been degraded in life ; and even by so doing thou shalt acquire friends, fame, piety, wealth and all wished for objects in life and thy knowledge shall gain pubhcity." ,

Prohibited periods of the study of the Ayurveda : — The day of the new moon, the eighth day of the moon's wane, the fourteenth day of the dark fortnight, as well as the corresponding days in

20 tHE SUSHRUTA SAMHITA. I Chap. II.

the brio^ht one, the day oi the tlill moon, and the meetings olday and night such as (morning and evening) are occasions when the study of the Ayurveda is prohibited. Similarly, a clap of thunder heard at an improper season (months of Pousha, Phalguna and Chaitra), or a Hash of lightning occurring at a' time when such phenomena are naturall)' rare, or an evil befalling one's country, relations, or king, should be deemed as occasions jnohibiting the study of the Ayurveda. Moreover, one should not read it in a cremation ground, nor while riding (an elephant, horse, or any) conveyance, nor in a battle-held, nor in a place of execution. A festi- ^ al or the appearance of inauspicious omens, and the days of the fortnight usually avoided by the Brahmanas in studying the Vedas, as well as an unclean state of the body, should be regarded as occasions prohibiting the studv of the Avurveda.

riuis lmhIn llic sccijiul clinitlci' ul ihc .SuLiasLhanaiii in llit; SublmiUi. Sanihila which Ireals oflhc foniuil inil.i;Ui<jn of a .sUulunl intM ihc Aviiivcda.

C H A P T E R in.

Now we shall discuss the chapter which deals with the classification of the Ayurveda and the order [in which the venerable Dhanvantari discoursed on them to his pupils]. Adhyayana-Samprada'niyam.

It has been stated before, that a hundred and twenty chapters have been distributed among the five parts or subdivisions (of the present work, in the followingorder :— Forty six in the part of Definitive Aphorisms (Sutra-Sthanam) ; sixteen in the part dealing with the Etiology of diseases (Nidanam) ; ten in the part explaining the Anatomy and physiology of the human body (Sharira Sthanam); forty in the part of Therapeutics Ciiikitsitam ; and eight in the part dealing with poisons and their antidotes (Kalpa-Sthauam). In addition to these the Uttara-Tantram consists of sixty-six chapters.

Metrical texts : The Sutra-Sthanam which contains tbrty-six chapters, is so called because it dis'jusses in the form of hints, arranges in the form of aphorisms and connects by links topics relating to longevitv. Chapter i Describes the origin of the science of the Ayurveda. 2 Relates to the formal initiation of a inipil into the science of medicine. ' ; Deals with the

22 THE SUSHRUTA SAMHITA. I Chap. III.

classi^cation and order of the study of the Ayurveda. 4 Dwells on general interpretations and explanations of subjects studied, 5 Treats of preliminary preparations for surgical operations. 6 Deals with seasons and their influence on health and drugs. 7 Treats of surgical appliances. 8 Describes surgi(l:al instruments. 9 Gives practical instructions for surgical operations. 10 Dwells on the duties of medical men preliminary to their commencing practice. 1 1 Pharmacy of alkalies (potential cauteries). 12 Cauteries and the rules to be observed in their use. 13 Leeches how and which to use). 14 Blood. 15 Dwells on the study of development and non-development of the humorous constituents of the body and excrements,

1 6 The ceremony of piercing the lobules of the ears.

17 How to distinguish between suppurating and nonsuppurating swellings. 18 Dressings and bandages of ulcers. 19 The management of patients with ulcers, etc. 20 The salutary and non-salutary effects of regimen, etc. ?.i The decisive modes in the treatment of sores, etc. 22 The opening of abscesses, etc. 2S General rules to be observed in the treatment of curable and incurable (surgical diseases. 24 The nature of diseases in general. 25 The (eight different) ways of using surgical instruments. 26 The exploration of splinters lost (deep seated; in the body. 2 J The extraction of splinters. 28 How to know favourable' and unfavourable terminations

Chap. III. ] SUTRASTHANAM. oin surgical diseases. 29 The favourable or unfavourable prognosis in diseases as' known from messengers, omens and dreams. 30 Prognosis from the perversion of sense perception. 31 Prognosis based on the altered condition of features, etc. 32 Prognosis based on the perversion in the external appearances of the body. 33 Palliative treatment of incurable diseases. 34 The precautions to be taken (against dangers, such as poisoning of water, etc. by a medical man for the safety of a king whose army is on the march. 35 Clinical observations made b}' physicians. ^6 Miscellaneous subjects connected with the treatment of injuries and surgical diseases. ^y The examination of the soil for the selection of vegetable products growing on it to be used as medicines. 38 Classification of drugs according to their therapeutical uses.; 39 The two classes of drugs which cleanse the system [by evacuating bad humours] and drugs which pacify the irritated humours.

40 Drugs, their flavours, properties and maturity.

41 The properties of drugs specially considered.

42 Flavours. 43 The choice of emetics. 44 The choice of purgatives. 45 Liquids. 46 Food and drink.

From their investigatmg the (pathological) causes and symptoms of diseases, they 'are called Nidananij (etiology) and are sixteen in number.

24

THP: SUSHRL'IA SAiMHlTA. [Chap. III.

Chapter i Causes and S5''niptoms of diseases caused b}' wind. 2 Hoemorrhoids. 3 Urinaiy calculi 4 Fistulas. 5 Skin diseases Kushtha), 6 Urethral discharges. 7 .Abdominal tiVmours and dropsy. 8 Abortion and unnatural labours. g Abscesses. 10 ErN'sipelas and Carbuncles. 1 1 Tumours 12 Scrotal tumours. 13 Fractures 'and disl(>."ations) 14 Diseases of the male organ of generation caused by Shuka. 15 Minor .and _ miscellaneous diseases. 16 Diseases of the mouth.

The great sage has devoted ten chapters to the subject of Anatomy and Physiology (Sharira-Sthanam) for medical men and contemplative saints to learn the component parts of the human body. They are : —

Chapter i Cosmology. 2 Healthy and unhealthy) condition of male and female germs. 3 Development of the foetus. 4 Analytical description of the fetus. 5 Component parts of the body. 6 Investigation of each vital part. 7 Description of the veins. 8 \'enesection. g Arteries. 10 Pregnancy (child-birth and management of womt.-n in child-birtli and of children).

The division of Therapeutics, (Chikitsitam) includes (amongst others; the modes of treating diseases by medicines, expiatory ceremonies, propitiatory rites, and tranquillizing efforts. Torty chapters have been devoted to this division. Chapter i 'Prcatment of two varieties

Chap. III. J SUTRASTHANAM. 25

of ulcers. 2 Treatment of instant wounds and ulcers resulting therefrom, 3 Fractures and dislocations. 4 Diseases of wind. 5 Grievous maladies caused by wind. 6 Haemorrhoids. 7 Urinary calculi. 8 Fistulas. 9 Skin diseases. 10 Grievous skin diseases. 11 Urethral

discharges. 12 Warts, pustules and sores caused by urethral discharges, 13 Diabetes. 14 Abdominal Dropsy. 15 Abortions and unnatural hibours. 16 Abscesses. 17 Erysipelas and Carbuncles. 18 Tumours. 19 Scrotal tumours and Syphilis. 20 Minor diseases. 21 Diseases of the male genital organ caused bv Shuka. 22 Diseases of the mouth. 2^ Swellings. 24 Prophylactic treatment against diseases in general. 2=) Miscellaneous diseases. 26 Tonics for virile debility. 27 Tonics for general debility. 2S Remedies for increasing mental powers and duration of life. 2g Remedies for innate maladies. 30 Means for removing wordly distresses. 31 Treatment of diseases where oleaginous substances are useful. ^^2 Treatment by diaphoretics. 33 Emetics and Purgatives. J4 Treatment for mishaps from the injudicious use of emetics and purgatives. 35 Nozzles and pipes, and enema apparatus. ^6 Mishaps from injudicious use of enemas. 37 Enemas and injections. ^S Clysters. 39 Treatment of complications in general. 40 Inhalation, fumigations, gargarismata, etc.

From their proposing remedies against poisons, they are called Kalpas, and are eight in number. 4

46 THE SUSHRUTA SAMHITA'. I Chap. ill.

ChUpter I Preservation of food. 2 A'egetable and inorganic poisons. 3 Poisons from organic creation. 4 Snake poison. 5 Treatment of snake-bites. 6 Ratbite and its treatment. 7 Emitting the sound ol kettle-drums (for the eh'mination of poison). 8 Antidotes for and treatment of venomous insect-stings.

Thus a synopsis of one hundred and twenty chapters has been given. Now here follows the supplementary division called after its own name (Uttara-Tantram).

The Chapter on Sympathetic diseases is placed first, as this division has for its main object the description of such diseases and their treatment. 2 Diseases of the joinings (margin of the eyelids) of the eyeball. 3 Diseases of the eyelids. 4 The Sclerotic of the eye. 5 The Cornea. 6. The eyeball, as a whole. 7 Diseases of the pupil. 8 Treatment of eye diseases. 9 Prophylactic and curative treatment of wind affections of the eye and ophthalmia. 10 Treatment of Bile affections of the eye and ophthalmia. 1 1 Treatment of Phlegm affections of the eye and ophthalmia. 1 2 Treatment of Blood affections of the eye. 13 Treatment of aftections in which scarification is needed. 14 Treatment in which paracentesis is needed. 15 Treatment by incisions. 16 Entropium and ectropium. 17 Treatment of the diseases of the pupil and vision. 18 General rules regarding ophthalmic medicine and surgery. 19 Treatment of traumatic affections of the eyeballs. 20 General

Chap. III. I SUTRASTHA'NAM.

27

signs and s3nnptoins of ear diseases. 2 1 Treatment ol ear diseases. 22 Signs and S3'mptoms of nose affections. 2}, Treatment of nose affections. 34 Treatment of nasal catarrli. 25 Signs ai^d sj'mptoms of cranial diseases. 26 Ti;eatment of cranial affections. These (twenty-six ciiapters) form the end of the eight divisions of the A^'urveda, called Shilikyam.

Chapter 2-] Signs of diseases caused by the Navagrahas. 28 Prophylactic treatment of diseases caused by Skandha. 29 Treatment of convulsions caused by Skandha. 30 Treatment of Sakuni affections. 31 Treatment of Revati affections. },2 Treatment of Putana. 33 Treatment of Andha Putana. 34 Treatment of Slueta-Putana. 35 Treatment of Mukhamandika. 36 Treatment of Naigamesha. i"] Origin of the nine Grahas. 38 Diseases of the Vagina (and internal female genital organs). These twelve chapters together Vvith what is included in (the last chapter of the division on ; anatomy, form the fifth division of the A5'urveda) called Kaumara Tantram.

Chapter 39 Fevers and their treatment. 40 Enteric Catarrh and its treatment. 41 Consumption and its treatment. 42 Diseases of the abdominal glands and their treatment. 43 Diseases of the heart 'Angina Pectoris etc. 44 Anaemia and allied diseases and their treatment. 45 HfCmorrhag^c affections and their treatment. 46 Apoplectic diseases and their treatment.

2-8 THE SUSHRUTA SAMHITA'. 1 Chap. ill.

47 Diseases from excessive drinking and their treatment.

48 Symptoms, causes, and treatment of excessive thirst. 49 Causes, S5'mptoms and treatment of vomiting. 50 Causes, s5^mptoms and treatment of Hiccough. 5 1 Causes, symptoms, and treatment of Dyspnoea. 52 Causes, symptoms and treatment of cough. 53 Aphonia. 54 Entozoa. 55 Causes, symptoms and treatment of retention of excrements. 56 Causes, symptoms and treatment of Dyspeptic and Choleric diarrhoea.' 57 Anorexia and its treatment. 58 Causes, symptoms and treatment of cystic and urethral affections. 59 Causes and treatment of urine diseases. These twenty one chapters describe the remaining diseases of Kayachikitsa ; (which forms the third division of the Ayurveda \

Chapter 60 Causes, symptoms and treatment of diseases caused by superhuman powers. 61 Causes svmptoms and treatment of Epilepsy. 62 Mania. These three chapters form the Bhuta Vidya (the fourth division of the Ayurveda).

Chapter 63 on the different varieties of flavour. 64 (leneral rules for the preservation of health. 65 Deductions and inunctions drawn from tbe texts and study of the Ayurveda. 66 On the varieties of morbid elements (h^^mours;. These four chapters are to be understood as being supplementary, and as ornaments to this division.

Chap. III. j SUTRASTHANAM. 20

This last division from its superiority over the others, the great sages have called the Excellent (Uttarani). From the information it gives on varied subjects, it is called the best, the permanent and ihe last.

In this division which is called the last, there are included four divisions (of the Ayiirveda) viz, Shalakyam, (treatment of diseases of parts situated above the clavicles), 2 Kaumarabhrit^'am (management of children), 3 Kayachikitsa general diseases) and 4 Bliuta-Vidya.

The division (named) Vajeekaranam (on the strengthening of virile power, etc.) and Rasayanam remedies preserving vigor, etc.) have been included in the (fourth ) division (of this treatise called Chikitsa.

The doctrine of antidotes comes under the head of Kalpa of this treatise and Shah'am surgery is incidentally treated throughout the book. Thus these are the eight limbs divisions, of tne Science of Medicine proclaimed to the world by the original god. Those, who stU'ly them with due care and make use of the knowledge with caution, shall preserve the li\'es of men on this earth. It is imperatively necessary that the book should be read ; and after having read it one should attend to the practice (of the science . The physician who has learnt these both, is lit to be honoured by kings,

30 THE SUSHKUTA SAiMHlTA. f Chap. III.

Authoritative verses on the subject :— A ph^'sician, well versed in the principles of the science of medicine (Ayurveda), but unskilful in his art through want of practice, loses his wit at the bedside of his patient, just as, a coward is at his wit's end to determine what to do when for the first time he finds himself in the ranks of a contending army. On the other hand a physician, experienced in his art l)ut deficient in the knowledge of the Ayurveda, is condemned by all good men as a quack, and deserves capital punishment at the hands of the king. Both these classes of ph3^sicians are not to be trusted, because th}- are inexpert and half educated. Such men are incapable of discharging the duties of their vocation, just as a one-winged bird is incapable of taking flight in the air. Even a panacea or a medicine of ambrosial virtues administered b)' an unpractised or ignorant ph)^sician, will prove j^ositively baneful as a draught of poison, or a blow with a weapon, or a thunderbolt. A physician, ignorant of the science and art of surgery and emollient measures Sneha-karma , etc. is but a killer of men out of cupidity, and who is allowed to carry on his nefarious trade only through the inadvertence of the king. A physician well --ersed in the principles of surger}-, and experienced in the practice of medicine, is alone caj^able of curing distempers, just as only a two- wheeled cart can be of service in a field of battle.

Chap. III. SUTRASTHANAM.

31

Now hear me, O child, describe the mode of st'adying the present science of the Ayurveda.) The pupil having worshipped and recited his daily prayers should calmly sit near his preceptor, pure in body and mind, who should teach him a full i^hloka or couplet of the Ayurveda), or a half or a quarter part thereof, adapted to his intellectual capacity. Then he should make a full and elaborate paraphrase of the recited couplet or any piwi thereof, and ask his pupils individually to do the same. When the pupils have paraphrased the same to the satisfaction of the preceptor, he should again recite the same stanza or couplet. The passages or shlokas should not be recited too hastily, nor drawled out in a timid or faltering voice, nor with a nasal intonation. The voice should be neither too loud, nor too weak, but each sound should be clearly and distinctly uttered, and the lips, the eyes, the eyebrows, and the hands, etc. should not be lifted or moved to keep time with the recitation. Xo one should be allowed to pass between the pupil and the preceptor at the time of study.

Authoritative verses on the subject : — A pupil who is pure, obedient to his preceptor, applies himself steadily to his work, and abandons laziness and excessive sleep, will arrive at the end of the science (he has been studying .

.\ student or a pupil, having 'finished tire course ol.

32

THE SUSHRUTA SAMHITA. L Chap. III.

his studies, would do well to attend to the cultivation ol" fine speech and constant practice in the art he has learnt, and make unremitting efforts towards the attainment of perfection (in the art).

Thus ends the ihird Chapter uf the Siilraslhanani in the Sushrul.i Sanihila wliich deals with the Classification of tlie Ayurveda.

CHAPTER IV.

Now we shall discuss the Chapter which deals with General Explanations (Prabha'Saniyamadhyaryam).

The endeavours of a man who has studied the entire Ayurveda (shastra) but fails to make a clear exposition of the same, are vain like the efforts of an ass that carries a load of sandal wood (without ever being able to enjoy its pleasing scent).

Authoritative verse on the subject : — A foolish person who has gone through a large number of books without gaining any real insight into the knowledge propounded therein, is like an ass laden with logs of sandal-wood, that labours under the weight which it carries without being able to appreciate its virtue.

Hence the preceptor will clearly explain each shioka or a half or a quarter part thereof as contained in the present work, divided into a hundred and twenty chapters (as well as in the concluding portion of the Uttara-Tantram appended to it) ; and the student or the disciple shall attentively hear everything explained or discoursed on by the preceptor. Since it is extremely difficult to classify drugs, ta^te, virtue (Guna), potency (Virya), transform at ory or reactionary effect

34 THE SUSHRUTA SAMHITA. [ Chap. IV.

(Vipaka), fundamental bodily principles i Dhatu) bodily excrement (Mala), hollow viscera ( Ashaya), vital parts cMarma\ veins (Sira), nerves (Snayu), joints (Sandhi), bones (Asthi; and the fecundating principles of semen and ovum, and to extricate any foreign matter lodged in an ulcer), or to ascertain the nature and position of ulcers or fractures, or the palliative, curable or incurable nature of a disease, etc. ; and since these subjects perplex even the profoundest intellects though a thousand times discussed and pondered over, not to speak of men of comparatively smaller intellectual capacity, hence it is imperatively obligatory on a pupil or a disciple to attentively hear the exposition of each shloka^ or a half or a quarter part thereof, made by the preceptor (while studying the science of medicine).

For explanations of truths and principles quoted from other branches of (science or philosophy) and incidentally discussed in the present work, the student is referred to expositions made by the masters fof those sciences or philosophies;, since it is impossible to deal with all branches of science, etc. in a single book (and within so short a compassX

Authoritative verses on the subject: — By the study of a single Shastra, a man can never catch the true import of this ( Science of Medicine). Therefore a physician should study as many allied branches of (science or philosophy) as possible. The

Chap. IV. ] SUTRASTHANAM.

35

physician who studies the Science of Medicine from the h"ps of his preceptor, and practises medicine after having acquired experience in his art by constant practice, is the true physician, while any other map dabbling in tne art, should be looked upon as an impostor.

The Shalya-Tantras (surgical works) written or propagated by Aupadhenava, Aurabhra, Sushruta and Paushkalavata, are the bases of the works or Tantras written by others {^Karavirya, Gopura-rakshita, etc, i.

Thus ends the fourth chapter of the Sutrasthanam in the Sushruta Samhit^ which deals with General Explanations.

CHAPTER V.

Now we shall discuss the Chapter which treats of Preliminary measures in connection with the curative remedies of a disease).* (Agropaharaniyamadhyaryam).

The entire course of medical treatment in connection with a disease ma)?' be grouped under Ihree subheads, as the Preliminary measures (Purva-karma) ; the Principal therapeutical or surgical appliances (Pradhana-karma'> ; and the After-measures (Paschatkarma). These measures will be discussed under the head of each disease as we shall have occasion to deal with them. As the present treatise principall)'-

* Several authorities hold that acts such as fasting, administration of purgatives, etc. should be included within the preliminary measures ; application of absorbent (Pachana) or healing medicinal agents, within the second or the principal measures ; and the administration of tonics or restoratives within the third or the after-measure group. Others, on the contrary, lay down that measures adopted for the absorption, lubrication (pacification by the application of oily substances) or elimination of the deranged bodily humours Ijy sweating should be grouped under the first subhead ( Purva-karma), the administration of active purgatives, emeticsr etc., under the second (Pradhana-karma) and the giving of rice meal, etc. to the patient under the (Paschat-karma) last ; while according to others the active medicinal agents employed to cope with the deranged humours in the incubative stage of a bodily disease till the appearance of its first characteristic symptoms, should be denominated as the Preliminary measure ; measures employed for the subjugation of a disease in its patent or fully developed stage as the Pradhana-karma, and measures employed to guard against the recrudescence of a disease and for the restoration of health in a patient is the sequel treatment or the Pasch^t-karma.

Chap.^ V. 1 SUTRASTHA'NAM. -^7

treats of surgical acts or operations, we shall discourse on them and their accessories at the outset.

Surgical acts or operations are divided into eight different kinds such as Incising (Chhedya), Excising (Bhedya), Scraping (Lekhj^as Puncturing (Vedhya), Searching or probing (Eshya), Extracting (Abarj'-a), Secreting fluids (Visravya) and Suturing (Seevya). A surgeon (Vaidya) called upon to perform any (of the eight preceding kinds) of operations, must first equip himself with such accessories as surgical appliances and instruments, alkali, fire, probe or director (Shalaka), horns, leeches, gourd (Alavu), Jamvavoushtha (a kind of pencil shaped rod made of slate with its top-end cut into the shape of a Jamboline fruit), cotton, lint, thread, leaves, tow(Patta), honey, clarified butter, lard, milk, oil, Tarpanara (powdered wheat soaked in water), decoctions Kashaya , medicated plasters, paste (Kalka), fan, cold water, hot water, and cauldrons, etc., and moreover he shall secure the services of devoted and strongnerved attendants.

Then under the auspices of blissful astral coi-Qbinations, etc., and having propitiated the Brahmanas and the physicians, with gifts of curd, sun-dried rice, cordials and gems, etc., and having made offerings to the gods and uttered benediction, etc., the surgeon should commence his work. The pa'dent should be given light food (before the act), and made to sit with

38 THE SUSHRUTA SAMHTTA'. [ Chap. V.

his face turned towards the east. His limbs should be carefully fastened (so as to guard against their least movement during the continuance of the operation). Then the surgeon, sitting with his face towards the west, and carefulh' avoiding the vital parts (Marmas), Veins, nerves (Snayus), joints, bones and arteries of the patient,should insert the knife into the affected part along tlie proper direction till the suppurated part would be reached and swiftly draw it out. In case of extended suppuration, the part opened (length of incision) should be made to measure two or three finger's widths in length. An incision (Vrana) which is wide, extended, equally and evenly divided, should be deemed the best.

Authoritative verses on the subject : — An incision which is wide, extended, well divided, does not involve any vital part, etc. of the patient, and is well-matured as regards time, is the best of its kind*. Courage, light handedness, non-shaking, non-sweating, sharp instruments, self confidence and self command are what should be possessed by a surgeon engaged in opening a boil or an abscess.

Two or three incisions should be made if a single opening does not seem large enough for the purpose.

* Certain commentators interpret the couplet as follows : A boil or an abscess which is wide, extended, well defined in its shape, equally suppurated in all its parts and does not involve any vital part of the body is the fittest thing for a surgeon's knife — Tr.

Chap, v.] SUTRASTHANAM. 39

Authoritative verse on the 'subject : — The knife (lancet) should be freely used wherever a fissure, sinus, or a cavity would appear in a boil, so as to ensure a complete flowing out of the pus accumulated in it.

Lateral (tirjak) incisions should be made in regions of the eye-brows, temple, forehead, cheeks, eyelids, lower lip, gums, armpits, loins, belly and the groins.

An incision made in the region of the hand or root should be made to resemble the disc of the moon, while those about the anus and the penis should be made semi-circular ! half-moon j in shape.

Authoritative verse on the subject : —An incision in any of the abovesaid regions not made as directed, may give rise to extreme pain, prolonged granulation (healing) and condylomatous growths in and about the ulcer, owing to an inadvertent cutting of the local veins, or nerves. In a case of artificial or instrumental parturition, in ascites, in piles, in stone in the bladder, in fistula in ano, and in diseases affecting the cavity of the mouth, the patient operated on should be kept on an empty stomach (before thS^act).

Then sprays of cold water should be dashed over the face and the eyes of the patient to relieve the pain and the sense of exhaustion incidental to the operation. The sides of the incision should be firmly pressed fso as to ensure a good outflow of the accumulated pus) and

40 THE SUSHRUTA SAMHITA. [Chap. V.

the margins of the wound should be rubbed with the fingers (so that they may have a level surface and be of uniform structure throughout.) Then the wound should be washed with an astringent decoction (of Nimba, Triphala, etc.) which should be wiped and made thoroughly dry with a piece of clean linen. Then a lint plug 'Varti) plastered over with the (paste) Kalka of sesamum, hone)' and clarified butter, and soaked in disinfectant (lit : — purifying medicines such as Ajagandha, etc. i should be inserted deep into the cavity of the wound. After that, a poultice made of officinal substances should be applied over it and the whole should be bound up with thick layers of tow (Kavalikas— such as the leaves and bark of the Indian figtree etc.) which are neither too irritant nor too cooling in their effect ; and finally scraps of clean linen should be wound round them. The limb, [or the affected part] should be subsequently fumigated with the fumes of pain-killing (anodyne) substances and also with those of drugs which are supposed to ward off all malignant spirits (from the bedside of the patient.)*

Then it should be fumigated with the drugs, known as Guggulu, Vacha, white mustard, Saindhava and the leaves of the Ximva tree, soaked in clarified butter. The residue of the clarified butter [dripped

* Even the bedsheels, etc. of the patient should be fumigated as above. This foreshadows the germ theory of the modern days— Tr.

Chap. V. ] SUTRASTHA'NAM. 41

down and collected from the fumigating corftpound described above], should be rubbed over the region of the heart and other vital parts of the patient, and the floor of the chamber should be washed and sprinkled over with drops of water previousl)^ kept in a (new) pitcher for the purpose. The rites of protection from the influences of baneful spirits, should then be performed by reciting the Mantra which runs as follows : — "I am about to practise the prophylactic incantation for guarding thy person against the malignant influences of Rakshas and conjured demonesses, and may the god Brahma be graciously pleased to approve of its performance. May the Gods and deities and ministers of grace disperse and confound the hosts of wrathful Nagas (celestial serpents), Pishachas, Gandharvas and Pitris that might be maliciously disposed to strike thee in thy sickly confinement. May the spirits, which stir abroad in the night and roam about in the sky and on earth, defend thy person in recognition of thy fervent devotion to them. May the concourse of Brahma-begotten sages 'such as, Sanaka, etc.), the saintly and canonised kings (Rajarshis) in heaven and the sacred mounts, streams and oceans of the earth protect thee from evil. May the fire-god guard thy tongue ; the wind-god protect thy breath ; and the Moon-god, Parjanya, Vidyut lightning) and the spirit of the clouds preserve the healthy coursings of» those vital winds in th}' organism which are respectively known as Vy^na, 6

42 THE SUSHRUTA SAMHITA [ Chap, v

Apana; Udana and Samana. May Indra, the presiding deity of all physical energies, keep thy bodily strength immaculate. May Manu defend the two side tendons at the nape of thy neck, as well as thy facult)^ of intellect ; the Gandharvas, thy faculty of desire ; Indra, thy fortitude ; Varuna, thy faculty of cognition ; the Ocean, thy region of umbilicus ; the Sungod, thy eyes ; the Quarters of the Heaven, thy ears ; the Moon-god, thy mind ; the Stars, thy complexion ; the Night, thy shadow ; the Water, thy vigour ; the Oshadhis, thy hair ; Infinite Ether, the space which is imprisoned in thy body ; \\isundhara, thy body ; Vaishvanara, thy head ; Vishnu, thy moral courage ; Purushottama (the foremost of beings), thy energy of action (dynamical action of purposes); Brahma, thy self; and Dhruva (immutable being), thv eyebrows. May these divinities, which perpetually reside in thy body, ensure thy safe continuance in being and may thou enjoy a long life through their grace. May the gods such as, Brahma, etc., confer blessings on thy head. May the Sun, the Moon, the twin sages Narada and Parvata, the fire-god, the wind, and the other celestial helpmates of Indra, bring thee good. May the prophylaxis devised by Brahma keep thee from evil. Mav thou be spared to witness the return of many a long and happy year on earth. May such abnormal physical phenomena as, droyght, deluge, excessive downpour of rain, and excessive germination (or wholesale

Chap, v.] SUTRASTHANAM. .,

43

extinction of such vermin as) rats, mosquitoes, flies which invariably portend evil and mortality in a community, as well as bloody feuds among kings, abate and cease. May thou be relieved of all pain and misery. We close the prayer with a "Svaha" (obeisance\ The present Vedic mantra exercises an occult power in relieving ailments which are due to the malignant influences of conjured up she-devils. May thou acquire a long life through the protective energy of the prophylactic prayer (lit :— incantation; now read by me.

Then having protected the body of the patient with the recitation of the above Vedic Mantra, the surgeon shall see his patient taken to his own chamber, and prescribe the proper course of medicine and diet according to the exigencies of each case. The old bandage should be loosened on the third day of the operation, when the wound or the ulcer should be washed, and a fresh bandage should be wound round as before. The bandage should not be loosened on the day following the lancing of a boil, as such a measure might give rise to a sort of excruciating pain and formation of knots in the wound and retard the process of granulation (healing). On the third day, the surgeon (Vaidya) should prescribe the proper medicated plaster, diet, etc. after fully considering the strength of the patient, the nature of the disease, and the then prevailing season of the year. A wound should not be tried to be healed up, as long as

44

THE SUSHRUTA SAMHITA [ Chap. V.

the least morbid matter, or pus remains in its inside, as it would lead to the formation of fresh cavities in the surrounding health}^ tissues, and ultimately to a recrudescence of the disease.

The authoritative verses on the subject : — Accordingly a wound or an ulcer should be made to heal up after the perfect purification of both of its inside and exterior has been fully brought about. Even after the healing of the wound the patient should studiously avoid all sexual connections, indigestive viands, fatiguing physical exercises and indulgence in emotions of grief or fright, or in ecstasies of joy, until the cicatrix has acquired enough toughness. The dressings and bandages should be untied and changed ever}' third day in winter, in spring and in the season of Hemanta, and on each alternate day in summer and in the rains. But a physician (surgeon) should not be guided by these rules in cases where there would be reasons to apprehend imminent danger, and in such cases the wound or the ulcer, like a house in flames, should be checked as speedily as possible.

Clarified butter boiled with Yashtimadhu, and applied tepid to a wound, incidental to a surgical operation, is sure to alleviate the excruciating pain that is usually experienced in such an affected part.

Thus ends llie fifih chapter, of the Sutiasthanani in ihc SushnUa Sanihita which treats of Preliminarv nieasiues.

CHAPTER VI.

Xow we shall discuss the Chapter which treats of the characteristic features of the differetit seasons of the year and their influence on health and drugs fRitucharya'dhya'yam).

The Eternal Time is without origin, middle, or end, self-l/egotten, and the lord of all attributes. Contrariety or non contrariety of the natural attributes of drugs or substances endued with characteristic tastes, such as sweet, etc., are brought about by time ; and time is the principal factor that controls the births or deaths of beings.

Etymology of the term Ka'Ia (t^me): — The Kala or the Eternal time is so called from the fact of its not suffering even one of its own minutest particles or subdivisions (Kala) to perish, though perpetually moving, and in constant motion in itself ; or it derives its epithet from the. fundamental quality of its destroying all beings and laying their dead remains in heaps in succession. Some assert that the name is due to the fact that time blends ( kalanam ) all beings with misery or happiness according to their respective acts, or to its leading all beings to destruction ( kala).

The Sun-god, by his peculiar motions, divides eternal time which is measured by years ( Samvatsaras)

46 THE SUSHRUTA SAMHITA. [ Chap. VI.

into 'increasingly progressive but smaller subdivisions) such as, Nimeshas (lit : — time taken in closing the eyelids^, Kashthas^ Kalas, Muhurtas, days and nights, fortnights, months, seasons, solstices, years and Yugas.

Time taken in articulating any of the short vowels (such as A. etc.), is called an Akshi-Nimesha. Fifteen Akshi-Nimeshas make one Kashtha. Thirty Kashthas make one Muhurta. Thirty Muhurtas make one day and night. Fifteen days and nights make one fortnight. A fortnight is either dark or bright. Two fortnights make one month. The twelve months such as, Magha, etc. are divided into six seasons such as. Winter, Spring, Summer, Rains, Autumn and Hemanta, each consisting of two months.

The two months known as Tapas and Tapasva (Magha and Phalgunai constitute the season of winter. Spring consists of two months called Madhu and Madhava (Chaitra and Vaishaka . Summer is marked by two months known as Shuchi and Shukra Jaistha and Ashadha '. The rains or the rainy season is marked by two months called Nabhas and Xabhasya (Shravana and Bh^dra\ The two months known as Isha and Urja (Ashvina and Kartika) constitute what is called the season of Autumn. Hemanta is marked by two months called Sahas and Sahasya ' Agraha5^ana and Pousha). These six seasons are respectiveh^ characterised by cold, heat, rains, etc.

Chap. VI. 1 SUTRASTHA'NAM.

47

The two Ayanams are ushered in by the sun afid the moon changing their respective courses in the heavens (passing over the tropics of Cancer and Capricorn) as the measurers of time. The rains, autumn and Hemanta follow one another in succession when the sun is over the Tropic of Capricorn or is in the Winter Solstice (Dakshinayanami and the moon gains in strength in this part of the year. Rasas (Serum or sap) possessed of acid, saline and sweet tastes, grow strong and become dominant when the sun is over the Tropic of Capricorn ^Dakshinayanam) and all beings gain in strength and energy more and more. Winter, spring and summer mark the passing of the sun over the Summer Solstice ' Uttarayanam . The sun grows stronger in heat and light, and saps rasas i of bitter, pungent and sour tastes increase in intensity, and all animals gradually begin to lose strength and energy.

Authoritative verses on the subject :— The moon imparts the moisture and humidity to the earth which is soaked up by the sun in his daily course, while the wind in conjunction with the sun and the moon, contributes towards the preservation of animal life. The successive change of the two solstices marks a year.

Five such complete years count as a Yuga. The subdivisions of eternal time from the- minutest Ximesha to a complete Yuga, are constantly revolving like a wheel_,

48 THE SUSHRUTA SAMHITA. [Chap. VI.

and this constant or perpetual revolution is called the wheel or C5Tle of time ^,Kala-Chakra 1 by certain authorities.

The six seasons such as, the Rains, etc., have been again adverted to in this chapter for the purpose of fully describing the accumulation, excitation aggravation) and pacification of the bodily humours, such as wind, etc. According to some, the rainy season consists of two months known as Bhadra and Ashvina ; Autumn consists of the two months of Kartika and Margashirshya ; Hemanta consists of the two months of Poushaand Magha ; spring consists of the two months of Phalguna and Chaitra ; summer, of Vaishakha and Jaistha ; and Pr^^Tit, of Ashadha and Shravana.

Oshadhis ' Medical plants and cereals sprout during the rains and are enfeebled in their properties. Water becomes muddy or turbid and the earth is covered over with fresh deposits of washed off or silted mud. The sky becomes overcast with clouds, and the wind, charged with an excess of humidity, dulls the appetite and organisms of beings. Hence the food of beings which principally consists of tender and new-grown vegetables of feeble potency, considerably vitiated by the turbid water partaken of as drink during the season, proves acid in its digestive reaction, and germinates exce-ssive bile in the human system. In autumn the skv becomes cloudless, the mire is dried

Chap. VI. ] SUTRASTHA'NAM. ^g

up, and the bile originated and accumulated during the rains, is liquefied by the , rays of the sun and gives rise to bilious diseases*

Plants and vegetables (Oshadhis) tlmt grow or sprout during the rainy season, are matured in course of time and ripen in their virtues and potency in the season of Hemanta. The water becomes clear, cool and heavy in this season. The sun's rays become feeble and mild ; and the winds moistened with frost and snow, make the human system a little numb and heavy. Hence water and vegetables partaken of in Hemanta are divested of their properties of acid reaction after being assimilated in the human system, but they give rise to an accumulation of phlegm in the body owing to their heaviness, sliminess, and cooling and oily character. In spring, the phlegm thus accumulated in the body is hquefied and ushers in diseases due to a deranged state of that bodily humour, t

The said plants and vegetables, in their turn, lose their sap, moisture and nutritive element in summer, and become dry and extremely light. In the same manner water becomes drought-making [produces a state of parchedness in the organism — Ruksha] in its virtue,, and considerably loses its natural coolness and

* This should be regarded as the excited, aggravated or agitated state of bile (Pitta) in the parlance of Ayurveda.

i This is called the excited or agitated state of phlegm (Kafa).

50 thp: sushruta samhita. [ chap. vi.

nutritive properties. The sun's rays dry up the natural moisture of the human system, and accordingly water and vegetables largely partaken of in summer, give rise to an accumulation of wind in the system owing to their lightness, dryness, or expansive and drought-making properties. Subsequently wind thus accumulated in the summer, is agitated by the rains and cold winds in the '^Cr^V^rt of the rainy season (V^^vrii) when the ground is flooded witii water and thus gives rise to diseases \v^hich are incidental to a deranged state of the bodily wind.*

The fundamental bodily humours such as, wind, bile, etc. augmented and accumulated during the rains, Hemanta and summer, should be checked as soon as they become aggravated (manifest themselves) in autumn, spring, or in the forepart of the rainy season (Pravrit;.

Diseases which owe their origin to a deranged state of bile, phlegm and wind, are respectivel}'- ameliorated in Hemanta, summer, and autumn by natural causes, [such as the variations of atmospheric or earthly temperature, rainfall, etc.]. Thus far we have discussed the accumulation, excitation and pacification or alleviation of the deranged bodily humours.

Likewise the features, which specifically mark the different seasons of the year are observed to

* This is called the excited state of wind (Vayu).

Chap. VI. ] SUTRASTHANAM. ^ i

• characterise the different parts of a complete day and

night, [or in other words] .traits peculiar to spring time

exhibit themselves in the morning ; the noon is marked

by all the characteristics of summer r, the evening by

those of the rainy season ; the midnight by those of

autumn ; and the hours before dawn by those of

Ilpmiinta And similarly, like the seasons of the year,

the diffeieftypkiLs'of the day and night arc -/x«.rked b"^

variations of heat, cold, etc. [or in other words] the

deranged bodily humours such as wind, bile, etc.

naturally and spontaneously accumulate, aggravate, or

subside during the different parts of the day as they do

in the different seasons of the year [represented by

those parts of the day and night as stated above].

Water and vegetables retain their natural properties when the seasons are natural, and do not exhibit contrary features, and they then tend to increase the appetite, vitality, strength, and power of the human system. Contrary or unnatural seasons are but the consequences of sin committed by a whole community and portend the workings of a malign destiny. A season, exhibiting unnatural or contrary features, affects or reverses the natural properties of water and vegetables peculiar to it, which, drunk or partaken of, cause dreadful epidemics in the country. The best safeguard lies in not using such defiled water and vegetables when an epidemic breaks out in the country.

52 THESUSHRUTA SAMHITA, [ Chap. vi.

Sometimes a town or a city is depopulated by a curse, anger, sin, or by a monster or a demoness conjured up by a spell or incantation. Sometimes the pollens of poisonous flowers or grasses, etc., wafted by the winds, invade a town or a village, and produce a sort of epidemic cough, asthma, catarrh, or fever, irrespective of all constitutional n^^nii-vit^^c kDr'^dei'Un^::! bodily humours agitateS'l^/Lkll^^, fTowns and villages are known to have been depopulated through malignant astral influences, or through houses^ wives*, beds, seats, carriages, riding animals, gems and precious stones assuming inauspicious features.

Prophylactic measures:— In such cases migration to a healthy or unaffected locality, performances of rites of pacification and atonement, (wearing of prophylactic gems and drugs), recitations of mantras, libations of clarified butter cast into the sacrificial fire, offerings to the gods, celebration of sacrificial ceremonies, obeisance with clasped palms to the gods, practice of penances, sell-control and charity, kindness, spiritual initiation; obedience to one's elders and preceptors, and devotion to the gods and the Bramhanas, and observance of such like rules of conduct may prove beneficial to the affected community.

* Marriages with girls of prohibited description have been known as well to have ushered in an epidemic which devastated a whole town or a country.

Chap. VI. ] SUTRASTHANAM. 53

The characteristic features of the seasons Avhich c|o not exhibit unnatural traits (Metrical texts) -Cold winds from the north blow in the season of Hemanta. The quarters of the sky are enveloped in smoke and assume a dusky aspect. The sun is hid in the frost, and lakes and pools are frozen or lie covered over with flakes, or thin layers of ice. Cro\^'s, rhinoceroses, buffaloes, lambs and elephants become excited and sprightly in this part of the year ; and the Lodhra, Priyangu, and Punnaga trees begin to blossom.

Winter exhibits the same features as above, only in a greater degree of intensity ; and the quarters of the sky are agitated by strong gales of wind and showers of rain.

In spring, when the summits of the mount Malaya are besmeared red with the moist foot-prints of the brides of the Siddhas and the Vidyadharas, and are perfumed in contact with the sweet-scented sandal forests, the lively south- wind is roused up from his lair and winnows gladness to damsels burning with desires, and kindles up the flame of love and appeases the amorous anger of the beloved pairs by turning their fancies to themes of love. The quarters of the sky are cleared up and look joyful. The woods are decked with the full-blown flowers of the Kinshuka, lotus,

54 THE SUSHRUTA SAMHITA. [Chap. VI.

Vakula, mango and Ashoka trees. The bee hums and the notes of the Cuckoo are heard to reverberate through the skies. The south wind fans this king of the seasons, and the forests are hung with the festoons of tender and sprouting leaves in his honour.

The sun's rays become stronger and more intense in summer. Unhealthy winds blow from the south-east. The earth is heated ; the rivers run narrow and shallow in their beds ; the quarters of the sky glare with a blazing light, the birds Chakravakas with their mates roam about in quest of cool ponds and reservoirs of water ; herds of deer are tormented and overwhelmed with thirst ; trees, plants and creepers are scorched by the intense heat, and withered leaves drop off from the trees which alone serve to make the identification of their parents possible.

In the forepart of the rainy season (Pravrit', packs of detached clouds, spangled with lightning and driven before the gales of the west-wind, come thundering over and envelop the skies. The Earth is robed in green with luxurious growth of corn, enlivened here and there by the dark crimson of the cochineal insects (Indragopa), and Kadamva, Nipa, Kutaja, and the Ketaki trees begin to flower.

During the rainy season, the rivers overflow their banks, tumbling down the trees which grow on them. Ponds and lakes are decked with the full-blown Kumud

Chap. VI. ] SUTRASTHANAM.

55

and Nilotpala flowers. The earth is covered with firofuse vegetation. All distinction between dry lands and resers^oirs of water becomes impossible, and the sun and the planets are enveloped in dark clouds that shower torrents of rain but do not roar.

In autumn the sun's rays assume a mellow golden tint. Masses of white clouds are seen to sail the dark deep blue of heaven. Ponds are decked with the full blown lotus flowers, agitated by the wings of the diving swans The high grounds become dry, while the lowlands still retain their muddy character. The level plains are covered with shrubs and undergrowths, and plants and trees such as, Vana, Saptahva, Vandhuka, Kasha and Asana, flower in abundance.

The bodily humours such as wind, etc. aie disturbed and aggravated by the contrariety, excess or variations in the characteristic features of the seasons. Hence it is prudent to check the deranged phlegm in spring, to conquer the deranged bile in autumn, and to subdue the deranged bodily wind in the rains, before they develop themselves in any patent or manifest bodily ailment.

Thus ends the sixth chapter of the Sutrasthanam in the Sushruta Sanihit^ which treats of the characteristic features of the seasons and their influence on health and drugs.

C H A P T E R V I I .

Now we shall discuss the Chapter which treats of Surgical Appliances, their Uses and Construction. (Yantra-VicJhimadhya'yam).

Surgical instruments number one hundred and one * in all, of which the hand is the most important, inasmuch as (all of them depend on the hand for • their principal auxiliary) and as none of them can be handled without it ; and further because all surgical operations pre-eminentlj^ require its co-operation. Any foreign or extraneous substance, which finds a lodgment in the Inunan system and becomes painful to the body and the mind alike, is called a Shalyam ; and surgical instruments are the means of extracting it (from its seat or place where it is embedded \

(Surgical Appliances may be divided into six different groups or types, such as the Svastika, the Sandansha, the Tala, the Nadi Yantras, and the Shalakas, besides those that are called the minor or accessory appliances (Upa^yantras).

The Svastika instruments (forceps) in their turn, are divided into twenty-four sub-classes ; the Sandansha instruments (tongsi into two ; the Tala Yantras

* According to certain authorities hundred is here indefinitely used for a large number.

Chap. VII. ] SUTRASTHA'NAM. 5-

• into two ; the Nadi Yantras tubular) into twent)^ ;

and the Shalakas (bougies; into twenty-eight ; while the Upa-yantras admit of being divided into twentyfive different types. These instrumeijts are all made of iron which ma}" be substituted for any other similar or suitable substance where iron would be unavailable.

The mouths of these appliances are usuall}' made to resemble those of birds and beasts, and hence they should be made to resemble the mouths of some particular animal in shape, or otherwise, according to the advice of old and experienced ph3"sicians - surgeons;, or according to the directions as laid down in the Shastras (Medical books of recognised authority, or according to the exigencies of the case, or after the shape and structure of other appliances used on similar occasions.

Metrical texts: — Appliances should be made neither too large nor too small, and their mouths or edges should be made sharp and keen. They should be made with a special eye as to strength and steadiness, and they should be provided with convenient handles.

Appliances of the Svastika class should be made to measure eighteen fingers in length ; and their mouths should be made to resemble those of lions, tigers, wolves, hyenas, bears, cats, jackals, deer, Erv^rukas ;a species of deer, crows, cormorants,

58

THE SUSHRUTA SAMHITA'. [ Chap. Vll.

Kururas la species of birdi, Hasas (a species of sparrow vultures, falcons, owls, kites, herons, Bhringarajas (a species of bird , Anjalikamas, Avabhanjanas, Nandimukhas, and such like beasts and birds. The two blades or halves of a Svastika should be welded together b}- means of a bolt resembling a Masura pulse 1 lentil; in size, and the handles should be turned inward in the shape of a mace, or an Ankusha. Apphances of this type should be used in extracting an}' thorn or foreign matter which may have entered into the bones.

Sandanshas tongs are divided into two classes as thev are soldered together with or without a bolt. They should he made to measure sixteen fingers in length, and should be used to withdraw any thornlike substance from below the skin, tlesh_, veins or nerves.

The Tala Yautras which measure twelve fingers in length, mav be divided into two classes as the siiigle Tala and the double Tala. The former resemble the scales of fish in shape, while the latter, according to certain authorities, are made to resemble the entire mouth of a fish of the Bhetuli species. These Yantras are used in extracting splinters from inside the nose, ears and other external channels or passages ot the body.

The Nadi Yantras tubular instruments like syringe,s

Chap. VII. ] SUTRASTHANAM. ^o

enemas, etc, with a passage or aperture running through their entire .length^ are constructed in a variet}' of shapes and for various purposes. Some of them are open at one end, while others are open at both. These instruments are used for the purpose of extracting any shalyam that has pricked into the external canals or passages of the body, or for inspecting the seat of affection as in piles, etc., or for sucking (blood, etc. from any affected part , or simply as accessories to other surgical appliances. The length and circumference of a Nadi Yantra should be made to commensurate with those of the passage 'Srota'i or outlet of the human system into which it is intended to be introduced. We shall describe, later on, the types of Nadi Yantras which are to be used in connection with such diseases as fistula in ano, piles, etc. or in tumours and ulcers, in Mutradvriddhi (Hydrocele) in Niruddha Prakasha ( Phimosis ), in Niruddha Guda 'Stricture of the rectum) and in ascites, as well as those to be used for the purpose of injecting anything into the urethra, the bowels, the vagina and the uterus, or are used in connection with medicated inhalation, or with those that are known as the Alavu Yantras (gourd used for cupping).

The Shalaka- Yantras bougies are of various shapes and serve a variety of purposes. The lengths and girths of these instruments should be determined

6o THE SUSHRUTA SAMHITA. : Chap. vil.

according to the necessity of each individual case. Four probes or directors shalaka in two pairs, are used for the purposes of searching Eshana pus in a suppurated part or limb, or in connection with uplifting, cutting and thereby withdrawing a shalyam from the part it has pricked into, or with a view to transfer such a body from one place to another Chalanam , or for the purpose of extracting it i Shalyam from the affected part. The mouths of the two types of these directors respectively resemble those of a Gandupada earthworm and of a Sharapunkha Tephrosia Purpurea, Pers while the other two are respectively headed like the hood of a serpent and a fish hook. A couple of directors are used for the purpose of withdrawing a foreign matter 'Shalyam; imbedded in any outer canal of the body (Srotas ). The top-ends of these directors are bent down a little, and they resemble a lentil seed in size. Six types of directors or probes are used in cleansing the pus from an affected part of the human organism ; and their top-ends are fitted with caps of loose cotton. The three sorts of directors used in applying alkaline medicines, are shaped like ladles, and their mouths resemble the cavities of little stone mortars (Khala.) Of the six sorts of directors used in connection with the process of cauterisation (AgniKarma) three are mouthed like the Jamboline fruit, while the other three are faced like a mace or a spear (^Ankusha. . A kind of director used in removing nasal

Chap. VII. ] SUTRASTHANAM. 6l

tumours, is mouthed like the half of the kernel 'found in the inside of a Jujube-stpne, with a little dip in the middle, its lip or end having a keen or sharp edge. The ends of the type of probe used in applying Anjanams medicated collyria to the eyelids are wrought into two small round lobes like the Matara pulse and are blunted, while the sort of probe used in cleansing the urethra, is made round like the end of tht; stem of a Mdlati flower.

The Upa-yantras or minor surgical accessories — include such substances as rope, the Venika (braided hair;, silk thread, the bark and the inner-skin of trees, creepers, linen, Ashthila 'stones , large oval shaped pebbles, a hammer, the palms of the hands, the soles of feet, fingers^ tongue, the teeth, the nails, hair, the mane of horses, branches of trees, a magnet, alkali, fire, and medicine, and such acts as spitting, straining (kunthanam;, exhilaration and intimidation.

IVIetrical texts : —These accessories should be applied to the entire body of a patient, or to any part thereof such as, the arteries, the ^'iscera, or the joints, according to the necessities of each case to be determined by the surgeon.

The Functions of Surgical Instruments : — are striking out Nirghatanam-lit : — withdrawing a Shalyam by moving it to and fro), mjection or filling, binding, up-lifting, cutting and

62 THE SUSHRUTA SAMHITA. [Chap. vii.

thereby withdrawing a Shalyam, resetting by means of a twirling motion, removing of a Shalyam from one place to another, twisting, expanding, pressing, purifying of a passage, drawing off, attracting, bringing to the surface, uplifting, lowering down, applying pressure all round a part, or an organ, agitating, sucking, searching, cutting or cleaving, straightening, washing or flushing, stuffing the nose and cleansing. They number twenty-four in all.

IVIctrical texts :— The intelligent surgeon shall exercise his judgment and determine the nature of the surgical operation required in each individual case, for surely the shalj^as requiring a surgeon's aid are infinitely varied in their character.

An appliance A^antraUvhich is too thick, or. made of inferior metal and hence) not substantially made, or too short or too long, or does not admit of being easily handled and is incapable of taking in the entire Shalyam, or is curved, loosely fitted, or soft-bolted, or loosely tied up with cords, 'should not be used in surgical operations). These are the twelve defects of a surgical instrument.

Metrical texts : — The use of an instrument

devoid of the abovesaid defects and measuring eighteen

fingers in length, is commended in surgical operations,

Shalyas which are manifest and visible to the naked

eye, should be extracted with the instruments of the

Chap. VII. ] SUTRASTHA'NAM, 6^

Sinha-mukha (lion-mouthed) type, while those that can not be seen, should be removed with the help of the Kanka-mukhas ( heron-mouthed ) instruments, etc., according to the directions laid down in the Shastras medical or surgical works of recognised authority). The Kanka-mukhas are the best of all other types of instruments, inasmuch as the}'- can be inserted and taken out without the least difficulty, are capable of drawing out a'Shalyam with the greatest ease, and are applicable to all parts of the human body 'be they an artery or a bone- joint.)

Thus end.s the sevenih chapter "( ihc SiUiasthSnam of the Sushruta SamhitS which treats of the shape, construction and dimensions of surgical appliances.

C H A P T E R V I I I.

Now we shall discuss the Chapter which treats of instruments used in connection with a surgical operation. (Shastrarvacharaniyamaclhya^am).

These instruments are twenty in number such as, the Mandalagram, the Karapatram, the Vriddhipatram, the Nakhashastram, the Mudrik^, the Utpalapatram, the Arddhadh^ram, the Suchi, the Kushapatram, the Atemukham, the Shardrimukham, the Antarmukhanij the Trikurchakam, the Kuth^rika, the Vrihimukham, the Ar^i, the Vetasapatrakam, the Vadisha,the Dantashanku, and the Eshani.*

■ The MandaMgram measures six fingers in length and is provided with a round or circular face. The Karapatram is the same as the modern saw. The term Vriddhipatram signifies a razor. A Vriddhipatram measures seven fingers in length, the handle alone measuring five fingers. The Nakhasastram is the same as the modern nail-clipper, the blade of the instrument measuring a finger in breadth. The Utpalapatram resembles a lotus leaf in shape. The Arddhadhfiram (lancet) measures eight fingers' breadth' in length, being one finger broad at the middle, and two fingers at the blade. The Suchi. is the same as the modern needle. The Kushapatram is so called from its resemblance to the blade of a Kusha-grass. An Atemukham resembles the bill of a bird of the Ate species. The blade of an Atemukham measures two fingers in length, the handle measuring five fingers and thus giving an entire length of seven fingers. The SharSrimukham (scissors) is so-called from the resemblance of its blades to the bills of a Shariri bird and looks somewhat like a modern black-smith's clipper, the measure of its entire length being twelve fingers. The Antarmukham is semicircular in shape and is provided with a toothed edge like that of a hand-saw. The Trikurchakam (trocar) is provided with three separate blades. The intervening space between the couple of blades attached to a handle measuring five fingers in length, is equal to ihe width of a Vrihiseed, its entire length being eight fingeis.

Chap. VIII. ] SUTRASTHANAM. 65

Of the abovesaid instruments the Mandalagram and the Karapatram should be 'used in incising and scraping. The Vriddhipatram, the Nakhasastram, the Mudrik^, the Utpalapatram, and the Arddhadharam, should be employed in incising f Chhedanam ) and excising (Bhedanani) ; and the Kushapatram, the Shuchi, the Atemukham, the Shararimukham, the Trikurchakam and the Antarmukham should be made use of in exudating or secreting (Visravanam.i The Kutharika, the Vrihimukham, the Ara, the Vetasapatram and the Suchi (needle) should be used in puncturing. The Vadisha and the Danta-Shanku should be used in extracting sohd bodies. The Eshani 1 probe or director) in probing or searching the course or direction of the pus (in a suppurated part), and the Suchi (needle; should be used in suturing. Thus we have explained the eight different functions ol the instruments in connection with surgical operations.

The kutharika (small, blunt axe) measures seven lingers and a half in liic handle, the blade is half a finger in width and is blunted like the tooth of'a cow. The Vrihimukham measures six fingers in its entire length and its top is like that of a Vrihi seed, and the edge is cut into small thornlike projections. The Ar5 resembles the awl of a cobbler and measures ten fingers in its entire length, the blade is wide as the seed of a sesamum and has the girth of a Durva (grass) stem. The Vetasapatram (knife) resembles the leaf of a Vetasa plant. The blade is four fingers in length, one finger in width, and is keenly edged, the handle measuring four fingers in length. The Vadisha is shaped like a modern fishing hook. The Danta-shanku (pincers for extracting teeth) somewhat resembles the Vrihimukham in shape. The face of an Eshani (probe) is like that of a Gandupada (earth-worm). 9

66 THE SUSHRUTA SAMHITA. [ Chap. Ylll.

No^v we shall deal with the mode ol handling the abovesaid instruments. — The Vriddhipatram and other instruments for excising (Bhedanam; should be caught hold of at a part between the blade and the handle. In acts of scraping the Vriddhipatram and the MandaUgram should be handled with the palm of the hand slightly turned up. The instruments for secreting should be caught hold of at the roots of their blades at the time of using them, while in the case of a king, an old man, a timid or a delicate person, a child, a woman and specially in the case of a prince of the royal blood, the Trikurchakam should be used when any secreting or exudating operation would be necessary. The handle of a Vrihimukham should be kept concealed within the palm of the hand and the blade should be caught hold of with the thumb and the index finger (Pradeshini). The Kuth^rika should be first supported on the left hand and then struck with the thumb and third finger of the right. The Ara, the Karapatram and the Eshani, should be caught hold of at their roots. The rest of the surgical instruments should be grappled according to requirements.

The abovesaid instruments are shaped like things which their very names imply, as ha^^e been already described. The Nakashastram and the Eshani measure eight fingers in length. The Suchi (needle)

Chap. VIII. ] SUTRASTHA'NAM. 67

shall be described later un. The top-ends of the Vadisha and the Danta-Shankhu pental pincers'; are a little bent down and their faces are made to resemble sharp thorns, or the newly sprouted leaves of a barley plant. The top-end of an Eshani closely resembles the mouth of an earth-worm. Tlie lenj^th of a Mudrika should be made equal to that of the top phalanges of the index finger 'of a man of avera'ge height.) A Shararimukham measures ten fingers in length. The rest of the instruments are mostly made to measure six fingers in length.

Commendable features in a Surgical instrument : —Instruments that are fitted with handles of easy grip and are made of good and pure iron, well shaped, sharp, and are set with edges that are not jagged and end in well formed points or tops, should be deemed as the best of their kind.

Curvature, bluntness ( Kuntha— lit :— incapable of cutting hair , unequal sharpness of the edge, roughedgedness, over- thickness, over-thinness, over-lengthiness, and over-shortness are the defective traits in a surgical instrument. Those possessed of contrary features should be used. But a Karapatram set with a very rough (dentated) edge may be used for the purpose of sawing the bones.

A surgical instrument meant *'or excision 'Bhedanann should be set with an edge as thin as that of a Musura

68 THE SUSHRUTA SAMHITA'. [ Chap. VIII.

pulse 'lentil seed , while an instrument used in scraping should be set with an edge half as thin as that of the former. An instrument used either in connection with the measures of secretion or cutting by uplifting (Vyadhanam) should be set with an edge as fine as the human hair, while an instrument of incision should have an edge half as thin as that of the former.

Surgical instruments should be tempered with one of the three substances such as, alkali, water, and oil. Instruments used in cutting an arrow, a bone, or any foreign matter (Shalyami pricked into the human body, should be tempered with alkali, whereas those that are made use of in cutting, cleaving, and lopping off the flesh from an affected part), should be tempered with water. Instruments used in opening Vyadhanam) a vein (Shira) or in cutting open a nerve .Sna)^!: should be tempered with oil, and should be whetted upon a species of stone-slab resembling a Masha pulse in colour, and their set- edge should be protected by putting it in a sheath made of Sh^lmali wood.

Authoritative verses on the subject :— An instrument, well-ground, well-shaped, fitted with a convenient handle and capable of (laterally) cutting a hair in two and made according to measures laid down in the Shastras, should be alone used in a surgical operation.

Chap. VIII. ] SUTRASTHA'NAM. 6g

The Inferior or substitutive instruments (the Anu-Shastras : — The skin of bamboos, crystals, bits of glass, Kuruvindas Ca sort of crystal"* leeches, fire, alkali, nails, the leaves of trees known as Goji, Shephalika and Shakapatra, the tender sprouts of corn, hair, and the fingers, should be included within the category of the minor instruments of surgery and (which may be used in certain instances in substitution for the principal and usual ones.

Metrical texts :— The four articles such as strips of bamboo skin, crystals, bits of glass, and the rock known as Kuruvinda, should be used by an intelligent physician in incising or excising Bhedanam i operations, where the patient would be found to have a dread of the knife, or too young to be surgically operated upon with it, or where the proper instrument cannot be procured. The nails of fingers should be used in operations of incising, excising or extracting in (substitution for the instruments enjoined to be used for the purpose), when such a course would appear feasible. The processes of applying alkalis, leeches and cauterisation will be dealt with later on. In Diseases affecting the eyelids or the cavity of the mouth, operations for the purposes of secreting or evacuating 'the accumulated pus or phlegm), may be performed with the leaves of Shakapatra, Shephalika or Gojis. In the absence of a probe or director, searching may be done with the help

^o

THE SUSHRUTA SAMHITA. L Chap. vili.

of a finger, or with a hair, or with a corn sprout. An intelligent physician should deem it his imperative duty to get his surgical instruments made by a skilful and experienced blacksmith, and of pure, strong and sharp iron steel >. A physician, skilled in the art of using surgical instruments, is always successful in his professional practice, and hence the practice of surgery should be commenced at the very outset of medical studies.

Thus ends the eighth chapter of the Sutrasthiinam in the Sushruta SamhitS which treats of Surgical|Instruments.

CHAPTER IX. Now we shall discuss the Chapter which treats of practical instructions in surgical operations (YogyaSutra).

The preceptor should see his disciple attends the practice of surgery even if he has already thoroughly mastered the several branches of the science of Medicine, or has perused it in its entirety. In all acts connected with surgical operations of incision, etc. and injection of oil, etc. the pupil should be fully instructed as regards the channels along or into which the operations or applications are to be made (Karma-patha\ A pupil, otherwise well read, but uninitiated into the practice (ol' medicine or surgery) is not competent > to take in hand the medical or Surgical treatment of a disease . The art of making specific forms of incision should be taught by making cuts in the body of a Pushpaphala (a kind of gourd , Alavu, watermelon, cucumber, or Ervaruka. The art of making cuts either in the upward or downward direction should be similarly taught. The art of making excisions should be practically demonstrated by making openings in the body of a full water-bag, or in the bladder of a dead animal, or in the side of a leather pouch full of slime or water. The art of scraping should be instructed on a piece of skin on which the hair has been allowed to remain. The art of venesection

72 THE SUSHRUTA SAMHITA. [Chap. IX.

(Vedhya) should be taught on the vein of a dead animal, or with the help of a lotus stem. The art of probing and stuffing should be taught on worm (Ghuna) eaten wood, or on the reed of a bamboo, or on the mouth of a dried Alavu (gourd). The art of extracting should be taught by withdrawing seeds from the kernel of a Vimbi, Vilva or Jack fruit, as well as by extracting teeth trom the jaws of a dead animal. The act of secreting or evacuating should be taught on the surface of a Shalmali plank covered over with a coat of bee's wax, and suturing on pieces of cloth, skin or hide. Similarly the art of bandaging or ligaturing should be practically learned by tying bandages round the specific limbs and members of a full-sized doll made of stuffed linen. The art of tying up a Karna-sandhi (severed ear-lobe) should be practically demonstrated on a soft severed muscle or on flesh, or with the stem of a lotus lily. The art of cauterising, or applying alkaline preparations \^causticsj should be demonstrated on a piece of soft flesh ; and lastly the art of inserting syringes and injecting enemas into the region of the bladder or into an ulcerated channel, should be taught (by asking the pupil) to insert a tube into a lateral fissure of a pitcher, full of water _, or into the mouth of a gourd (Alavu).

Authoritative verses on the subject :— An intelligent physician who has tried his

Chap. IX. ] SUTRASTHANAM. 73

prentice hand in surgery ion such articles of experiment as, gourds, etc., or has learnt the art with the help of things as stated above , or has been instructed in the art of cauterisation or blistering (application of alkali) by experimenting on things which are most akin, or similar to the parts or members of the human body they are usually applied to, will never lose his presence of mind in his professional practice. >

Thus ends the ninth chapter of the SutrasthSnam in the Sushruta Samhit^ which treats of Instructions in Surgical operations.

10

C HAPTER X.

Now we sliall discuss the Chapter wliich treats of the essential qualifications of a physician before he formally enters his profession (Vishlkha'-

nupravcshaniya-madhya'yam).

A physician haying thoroughly studied the Science of medicine, and fully pondered on and yerified the truths he has assimilated, both by obseryation and practice, and haying attained to that stage of (lucid ) kno^vledge, ^yhich \yould enable him to make a clear exposition of the science (^vhene^■er necessary), should open his medical career conmience practising) with the permission of the king of his country. He should be cleanly in his habits and well shaAed. and should not allow his nails to grow. He should wear white garments, put on a pair of shoes, carry a stick and an umbrella in his hands, and walk about with a mild and benignani look as a friend of all created beings, read}- to help all, and frank and friendly in his talk and demeanour, and neyer allowing the full control of his reason or intellectual powers to be in any way disturbed or interfered with.

A physician, haying met with a messenger of happy augury, or having been encouraged on his journey by the notes of auspicious birds or sights, should go to the house of his patient. [Then, haying entered the

Chap. X. ] SUTRASTHANAM. >jz^

sick room], the physician should \ie\v the bod>' of his patient, touch it with his own hands, and enquire (about his complaint . SeNcral authorities hold that these three, (inspection, touch and questioning; largely form the means of our ascertaining the nature of a disease. But that is not correct, inasmuch as the five senseorgans of hearing, sight, etc. and oral enquiry materially contribute to a better diagnosis.

Diseases, which are to be diagnosed with the help of the organ of hearing, will be fully treated, later on, in the Chapter on Vrana-Srava (secretions from an ulcer). The wind (Vayu), making the blood ebullient, forces it up with a distinctly audible report and thus affects the sense of hearing. But this will be dealt with later on in the abovesaid chapter. The heat and coldness of the body, or the gloss, roughness, hardness, or softness of the skin of the affected part as in fever, or in an oedematous swelling of the body, are perceptible by the sense of touch. Fullness or emaciation of the body (cachexia), state and indications of ^■itality, strength, complexion, etc. are perceived by the sense of sight. Secretions or discharges (from the inflamed mucous membrane of the urethral in Prameha etc., should be tested with the organ of taste.* The characteristic smell emitted

* The .-jwecl, ur an}' olher ta.'^lc of ihe dibcharj^eb should Ijt; inleiicd from the fad of iheir bting or not being swarmed wiili hosts of ants or flies, etc.

76 THE SUSHRUTA SAMHITA. [ Chap. X.

by an ulcer in its critical stage f Arishta) should be determined with the help of the organ of smell.

While such facts as the time or season (of the first appearance) of the disease, the caste which the patient belongs to, and things or measures which tend to bring about a manifest amelioration of the disease, or prove comfortable to the patient (Satm3'ami as well as the cause of the disease, the aggravation of pain, the strength of the patient, and his state of digestion and appetite, the emission of stool, urine and flatus, or their stoppage, and the maturity of the disease as regards time, should be specifically ascertained by directly interrogating the patient (on those subjects). Though the abovesaid five organs of sense, like the three fundamental vital humours, help us to make the correct diagnosis of a disease, still the objects locally perceived by these senses should not be left out of account in ascertaining its specific nature.

Authoritative verse on the subject : — A disease wrongly observed or incorrectly described, or wrongly diagnosed, is sure to mislead a physician.

Ha^'ing made these observations the physician will try to cure diseases that are curable, adopt palliative measures in cases where palliation is the only remedy that can be offered, and give up a case which is beyond

Chap. X. ] SUTRASTHANAM . ^7

all medical treatment, and mosth' those which are of more than a year's standing. Diseases affecting a Br^hmana well versed in the Vedas_, or a king, or a woman, or an infant, or an old man, or a timid person, or a man in the royal service, or a cunning man, or a man who pretends to possess a knowledge of the science of medicine, or a man who conceals his disease, or a man of an excessively irascible temperament, or a man who has no control over his senses, or a man in extremely indigent circumstances of life or without any one to take care of him, are apt to run into an incurable type though appearing in a common or curable form at the outset. The physician, who practises his art with a regard to these facts, acquires piety, wealth, fame and all wished for objects in life.

Authoritative verse on the subject : — A physician should abjure the company of women, nor should he speak in private to them or joke with them. A physician is forbidden to take anything but cooked rice from the hands of a woman.

Thus ends the tenth Chapter of the Sutrasthanam in the Sushruta Samhiti which treats of the essential qualifications of a physician.

CHAPTER XI.

Now we shall discuss the Chapter which treats of the pharmacy of alkalis or potential cauteries (KshaTapa'ka-vidhi-madhya'yam).

In cases that require incising, excising and scraping, alkalis or alkaline preparations are of greater importance than surgical instruments and appliances (both principal and secondary or substitutive, as they are possessed of the virtues of subduing the three deranged bodily humours such as wind, bile and phlegm).

The etymological signification of the term Kshara (alkalis) is based on their property of corroding i the skin or the flesh of an affected part of the body), or on their peculiar quality in destroying the skin and flesh where such an effect is desired . Since a variety of substances enter into the composition of Kshara alkalis , they are endued with the virtue of subduing the three deranged bodily humours. Owing to their white colour, Ksharas should be included within the category of cooling substances ( Saumya'.

But since many drugs or substances of a hot or fiery nature ( Agneya) enter into their composition, KshiCras (alkalis) are endued with the properties of blistering, burning, suppurating • Pachana >, opening etc., without

Chap, XI. 1 SUTRASTHA'NAM,

79

involving any contradiction to their generic iSanimya) nature, and lience the}- are included within the list of those substances which are both hot and cooling (Saum^^a and Agne^'a in their ^'irtues. The}' are pungent in taste, of a heat- making potency, irritant, digestive, corrosive, absorbent, liquefacient, improve unhealth}' sores and granulation, and act as styptic and paralysing agents. They exercise destructive action on aaimal tissues. They are antitoxic, anthelmintic and possess the propert}- of curing mucous accumulations in the intestines. They tend to reduce fat and phlegm and they have the ^'irtue of destroying skin diseases. In large doses, 'alkalis) have the effect of destroying the virile potency of a man.

Kshara (caustics may be grouped under two distinct heads according to their mode of administration \ such as the Pratisaraniya i for external application) and the Pania i alkaline potions . Alkaline preparations should be externally used in such skin diseases as Kitima, Dadru, Kilas, Mandala, Fistula in ano, tumour, bad ulcer fDushta Vrana', sinus, Charma-kila, Tilkalaka, Nacchya, Vyanga, Mashaka and external abscesses and hoemorrhoids. In cases of worms and poisoning as well as in the seven forms of diseases which affect the cavity of the mouth, such as Upajihva, Upakusha, Danta-Vaidarbha, and in the three types of Rohini, external applications of alkalis act like substitutive

go THE SUSHRUTA SAMHITA'. [Chap. XI.

surgical instruments. Alkaline potions or any other internal use of alkalis, should be prescribed in cases of Gulma (abdominal glands;, Ascites, loss of appetite, indigestion, flatulent distension of the abdomen with suppression of stool and urine, urinary calculi, stone in the bladder, internal abscesses, worms in the intestines and hcemorrhoids, as well as for subduing or eliminating any sort of poison from the system.

Alkalis or alkaline potions will prove positively injurious to a patient laid up with fever or hsemoptysis, to a man of bilious temperament, to an infant, or to an old man, and they will work similar mischief in a weak person, or in a patient suffering from vertigo, insensibility, syncope and Timira (darkness of vision). These preparations of Alkalis should be made in one and the same way b}- filtering ; and we reserve the full description of this process for another occasion.

Alkalis for external application are prepared in three different potencies ; the mild, middling and strong (extremel}' irritant'. A physician wishing to prepare such an alkali, should first purif^^ his body and mind, and observe a l^st on a day in autumn marked by auspicious astral combinations. Then having ascended the brow of a hill, he should select a full grown Ashita-mushka (Ghanta parul i tree of middle age, and growing on soil recommended in the works on pharmacy and not anywise affected. Then having

Chap. XI. SUTRASTHANAM. 8l

formally invoked the spirit of the aforesaid tree, which bears no white flowers) the physician should fell it on the day following, — reciting the Mantra which reads as : — " O thou possessed of mighty virtues, O thou endued with fiery potency, may thy potency never decrease or vanish. Stay here, O thou blissful one, execute my work, and after the performance thereof thou shalt be at libert}- to ascend to the heavenly regions."

Then haA'ing performed the Homa ceremon}' with thousands of white and red flowers, the physician should cut the wood of the abovesaid tree into small pieces and put them in a place protected from the wind. Then having placed pieces of unslaked limestone over them, the physician should burn them to ashes with the lighted faggots of dried sesamum plants. Then after the fire has fairly burnt itself out, the ashes of the limestone and the Ghanta-parula wood should be separately collected and stored. Similarly the wood as well as the leaves, roots and fruits of Kutaja, Palasha, Ashvakarna, Paribhadra, Vibhitaka, Aragvadha, Tilvaka, Arka, Snuhi, Apamarga, Patala, Naktamala, Vrisha, Kadali, Chitraka, Putika, Indra-Vrilvsha, Asphota, Ashvamaraka, Saptachchhada, Agnimantha, Gunja, and the four species of Koshataki, should be burnt

down to ashes. II

S2 THE SUSHRUTA SAMHITA'. [Chap. XI.

Then a Drona measure of the ashes thus prepared* should be dissolved and stirred up in six Drona measures of pure water or cow's urine, and be filtered twenty-one times in succession. The ('alkaline water filtered as abo\-e) should ])e kept in a large caldron over a fire and boiled by gently agitating it with a ladle. . It should be taken down from the fire when bv gradual stirring, the saturated water would appear transparent, slimy, red and irritating. It should then be filtered through a piece of clean linen, and the dregs thrown away. After this a Kudava measure and a half 12 Palas) of the (abovesaid) saturated or alkaline water should be taken out of the caldron, and the rest should be again kept boiling over the fire. Following this, substances laiown as Kata-Sharkara, the ashes of the burnt limestone pre^■iously obtained, Kshirapakas (fresh water oysters) and Sankhanabhi, should be burnt red hot in equal proportions, and then immersed and pressed in the Kudaba measure of alkaline water previoush" set apart in an iron basin as above described.

Then having immersed eight Pala measures of the substances known as the Shankhanabhi etc., in the abovesaid alkaline water, the physician should boil it by continuous and steady stirring, care being

* Two piuia of tht buinl ashes of Ghanla-panila and one pari of ihc ashes of Kuiaja, n^Ic.

Chap. XI. ] SUTRASTHA'NAM. 8

taken not to make it of too thin nor of tod thick a consistency. Then the basin or the caldron should be taken down from the oven, and its contents poured into an iron pitcher, carefully covering its mouth after filling it. The alkali thus prepared is called the Kshara (alkali of middling potency, which, if prepared without the subsequent addition (lit : throw-over) of the ashes of Katasharkara, etc., goes by the name of mild alkali 'IVLi-idu Kshara). Similarly, alkali prepared with the addition of the powders of the drugs known as Danti, Dravanti, Chitraka, Langulaki, PutikaPravala Talpatri, \'idha, Suvarchika, Kanaka-Kshiri, Hingu, Vacha, and Visha, or with as many of them as are available, each weighing four tolas, is called the strong Kshara (extremely irritating alkali). These alkaline preparations of different potencies, should be severally used in cases where their adnn'nistrations would be clearlv indicated. An alkaline preparation, any way weakened, should be strengthened by adding to it alkaline water (water saturated with an alkali) as before described.

Authoritative verses on the subject ; The commendable features in an alkali are based on its whiteness, on its being neither too mild nor too strong, on its gloss and sliminess, on its sticking to the place of application, and on its power of secreting (Abhisyandi the morbid fluid, and on its rapid effect. On the other hand, its defective traits consist in its being

8^ THE SUSHRUTA SAMHITA. | Chap. XI.

too m'lld, of excessive whiteness, excessive strength or

irritability, of over-sliminess, excessive stickiness or

thickness, insufficient boiling, and insiifiiciency of component ingredients.

A patient laid up with a disease amenable to an application of alkali potential cautery or caustic) should be kept in a spacious chamber, and should not be exposed to draughts and to the hot rays of the sun, [Then the physician having secured] the necessary appliances etc, as already laid down in the Chapter V, should view the part of the patient's body to which the alkali is to be applied. The affected part should be then* rubbed or scarified t with an alkali, and covered overt with a piece of linen. The alkaline preparation should be applied with a rod or director* and kept undisturbed for a period needed to articulate a hundred long letter sounds).

Metrical texts : The perfect burning (blistering, should be inferred from the black colour of the skin of the affected part. Madhuka and the substances included within the Amla-varga (group of acid drugs) pasted with clarified butter, should be applied to allay the incidental burning isensation). A plaster composed

♦ In a case brought about by (Pitta) ascendency of the deranged bile.

t It sliould be scraped with the alkali where the skin would appear hard and benumlied owinp; In ihc action of the deranged vital winds (V5yu).

i In a case of deranged phlegm (Kafa) the affected part being marked by itching and swelling.

Chap. XI. ] SUTRASTHA'NAM. g^

of the shreds of Amla-Kaiijika, sesamum and Madhiikam taken in equal parts, and pasted together, should be applied to the part burnt with an alkali ; in the event of the latter having failed to produce the desired effect owing to the disease being deepl}" seated. Madhukam and the Kalka paste of sesamum mixed with clarified butter would cause such an incidental; ulcer to heal.

Now you may ask the question how can an acid subst'ance, which is fiery in its virtue and heat-making in its potency, tend to subdue the effects of an alkali which is possessed of similar virtues and properties, instead of augmenting them, as can naturally be apprehended ? Well my child, the question can be fairly answered by stating, that substances of all tastes enter into the composition of an alkali except the acid one. The pungent (Katu : taste is the principal taste of an alkali, while the saline :Lavana forms its minor or accessory flavour LAnurasa). Xow this saline taste in conjunction with the acid one renounces its extremely sharp or irritating property and is thus transformed into one of sweetness or of soothing virtue. Hence it is that an acid taste tends to alla)^ the burning incidental to an application of alkali (potential caustic) in the same way as water tends to put out fire.

An operation of perfect cauterisation with an alkaline application brings about an amelioration of the disease, or the disease is entirely subdued, accompanied by

86 THE SUSHRUTA SAMHITA'. [ Chap. XI.

Hghtne^ss of the limbs and absence of secretion from the affected part ; while an insufficient burning [of the part] is generally attended by symptoms of aggravation of the malad}' and also gives rise to local pain, itching and numbness, [On tire other hand], excessive burning [of the part] with an alkaline preparation may ha^'e a fatal termination, and is attended by such symptoms as burning, suppuration, redness, secretion in and from the seat of affeqtion. A feeling of languor and fatigue comes upon the patient accompanied with thirst, swooning and an aching sensation. An ulcer incidental to a burn by an alkali should be treated with a special eye to the nature of the disease and the deranged bodily humour specifically involved in the case.

A weak person, an infant, an aged person, a man of timid disposition, a patient suff'ering from abdominal dropsy with general anasarca or from haemoptysis, a pregnant woman, a woman in her menses, a person suffering from an attack of high fever or urethral discharges, or emaciated with chronic inflammation of the lungs, or a person subjected to fits of fainting or abnormal thirst, or a person suffering from virile impotency, or whose testes ha^'e become deranged either upwards or downwards, or a woman suffering from retro\'ersion or introversion of the uterus or prolapsus of the vagina, should be deemed

Chap. XI. ] SUTRASTHANAM. 87

unfit for being cauterised with alkalis. Moreover their application is. not to be sanctioned over the veins, nerves, joints, gristles or tender bones or cartilages, sutures, arteries, throat, umbilicus, genitals, regions of Srotas (external channels), parts covered over with a thin layer of flesh, inside the nails and other vulnerable parts of the body, nor in diseases of the eyes, excepting those which affect the eyelids.

Alkalis fail to produce any beneficial effect in a patient suffering from oedema of the limbs, or suffering from bone- ache, or laid up with a disease affecting the joints or the heart, or in a person of impaired appetite who has lost all relish for food, even when their use is otherwise indicated.

Authoritative verse on the subject : An Alkali adnn'nistered by an ignorant phvsician is to be dreaded more than poison, fire, blows with a weapon, thunder-bolts, or death itself ; while in the hand of an intelligent physician it is potent enougli to speedily subdue all serious diseases in which its use is indicated.

Thus ends the eleventh Chapter of the Suliasthanam in the Siishiuta Samhita which treats of the Pharmacv of AlkaHs.

C H A PT E'R XII.

Now we shall discuss the Chapter which treats of cauteries and the rules to be observed in their use

(Agni-Karma-Vidhimadhyayam).

A fire (cautery ) is better than an Alkali as far as its healing property is concerned. A disease burnt with fire, is cured for good and knows no recrudescence ; and diseases which ordinarily baffle the skill of a surgeon or a physician, and never prove themselves amenable to medicinal or surgical remedies, are found to yield to fire I cauterisation .

The following drugs, articles and substances should be understood as accessories to an act of cauterisation, viz., Pippali, the excreta of goats, the tooth of a cow I Godanta'', Shara, a rod, the surgical instrument known as the Jamvavaustha, articles made of copper or silver, honey, treacle, oil, or any other oily substance. Out of these, Pippali, the Godanta, Shara and the rod should be (made red hot and) used in cauterising the affected part in a disease which is restricted only to the skin ; similarly the surgical instsument known as the Jamvavaustha, as well as the appliances made of copper or silver should be used in a disease which is seated in the flesh. Honey, treacle and oil should be (boiled and employed in cauterising the disease

Chap. XII. ] SUTRASTHANAM. 89

which affects any of the veins, nerves, bones or'bonejoints.

Cauterisation is admissible in all seasons of the year except summer and autumn; but no such distinction should be observed in cases of impending danger, when it should be practised with the help of such appliances of a contrary (cooling) nature, [as wet sheets, cooling drinks and cooling plasters, etc.]

In all diseases and in all seasons of the year, the patient should be fed on a diet of slimy (mucilaginous) food before actually applying the cautery ; while the patient should be kept on an empty stomach before the act where the complaint would be a case of Mudagarbha rfalse presentation), fistula in ano, haemorrhoids or a disease affecting the cavity of the mouth.

According to certain authorities the processes of cauterisation may be grouped under two heads according as the skin or the flesh is cauterised. The present work does not lay an}^ injunction against the cauterisation of any nerve, vein, bone or bone joint (as stated before). A burning of the skin is accompanied by a peculiar bursting or cracking sound. The skin becomes contracted and emits a fetid smell. Similarly, in a case where the flesh is burnt, (the affected part) assumes a dove color of (blackish brown), marked by pain and a little swelling, and the incidental ulcer becomes dr)' and contracted. In the case where a nerv^e or a vein

12

90

THE SUSHRUTA SAMHITA'. [ Chap. Xll.

is burnt, the ulcer presents a raised (elevated) and black aspect with the stoppage of all secretions ; while an ulcer incidental to the cauterisation of any of the bone joints has a parched red hue and becomes hard and rough.

The regions of the eye-brows, forehead and templebones, should be cauterised in diseases affecting the head as well as in a case of Adhimantha (Ophthalmia). In diseases affecting the ej'elids the eye should be covered over with a moist piece of Alaktaka (a thin pad of red pigment principally used in d3'eing the feet of ladies) and the roots of the eyelashes should be duly cauterised. Cauterisation is specificall}' enjoined to be resorted to incases of glandular inflammation, tumour_, fistula in ano, scrofula, elephantiasis, Charmakila, warts, Tilakalaka, hernia, sinus hoemorrhage, and on the occasion of cutting a vein or a bone joint, as well as in the event of the vital wind (Vayu) being extremely agitated and lodged in the local skin, flesh, vein, nerves and the bone-joints and giving rise to excruciating pain in and about the ulcer which in consequence presents a hard, raised and inert surface.

The modes of cauterisation vary according to the

seat of the disease, and number four in all, viz., the

Ring, the Dot, the Lateral or Slanting lines, and the Rubbing modes.

Chap. XII. ] SUTRASTHANAM.

91

Authoritative verse on the subject : —

A physician, after having tarefully considered the seat of the disease and judiciously ascertained the patient's strength and the situations of the Marmas the vital parts of the patient's') body, should resort to cauterisation with an e3''e to the nature of the malady and the then prevailing season of the year.

The part, after being properly cauterised, should be rubbed with an unguent composed of honey and clarified butter. A man of bilious temperament or with a quantity of bad blood lying stagnant and locked up in any part of his bod}', or of lax bowels, a person with any foreign substance (such as a thorn or a splinter still lodged in his body), a weak or an old man, an infant, or a man of timid disposition, or a person afflicted with a large number of ulcers, as well as a patient suffering from any of the diseases in which diaphoretic measures are forbidden, should be regarded as a subject unfit for cauterisation.

Now we shall describe the characteristic symptoms of the several kinds of burns other than those caused (for surgical purposes). Fire feeds both upon fatty and hard fuels, [such as oil and logs of wood etc.]. Hot or boiling oil has the property of permeating or entering into the minutest nerves and veins, and

g2 THE SUSHRUTA SAMHITA. [ Chap. Xli.

hence, it is capable of burning the skin, etc. Accordingly an ulcer incidental to such a burning (scald) is characterised by extreme pain, etc.

Burns may be grouped under four distinct heads viz., the Plush tam, the Dur-Dagdham, the Samyag-Dagdham and the Ati-Dagdham. A burn characterised by the discolouring of its seat and extreme burning and marked by the absence of any vesicle or blister, is called the Plushtam, from the root "plusha" to burn. A burn, which is characterised by the eruption of large vesicles or blisters, and assumes a red colour, and is characterised by excessive burning and a kind of drawing pain, and which suppurates and takes a long time to heal, is called the Dur-Dagdham (bad burn or scald). A burn, which is not deep (superficial) and assumes the colour of a ripe Tala fruit, and does not present a raised or elevated aspect and develops the preceding symptoms, is called the Samyag-Dagdham (fully burnt one). A burn in which the flesh hangs down, and where the veins, nerves and bones are destroyed, accompanied with fever, burning, thirst, fainting and such like disturbances, and which leads to a permanent disfiguration of the body, retarding the healing of the incidental ulcer which leaves a discoloured cicatrix even after healing, is called the Ati-Dagdham (over burnt one). A physician should try to heal any of these four types of burns with the measures already laid down before.

Chap. XII. ] sutrasthanam 93

Authoritative verses on the subject.— The blood of a. man is agitated and made hot by fire, and the blood thus heated tends to excite or causes it to raise the bile. And since fire and bile (Pittam) are similar in their taste, essence, effect, potency and natal factors, the effects of Pittam (burning sensation etc.), are naturally aggravated and augmented through a contact with fire. Blisters or vesicles crop up in rapid' succession and mark the seat of burning, and fever, thirst, etc., supervene.

Now I shall describe the course of medical treatment to be adopted for the cure of burns. Hot and dry fomentations, as well as warm plasters should be applied to a burn of the Plushtam type, and a course of hot food and drink should be likewise prescribed for the patient. The blood becomes thin when the body is diaphorised by m.eans of warm fomentations, and water, in virtue of its natural cooling properties, tends to thicken the blood. Hence warm fomentations or applications exercise curative virtues in the case of a burn of the foregoing t)^pe, and water or cold applications produce the contrary effect.*

Both warm and cold measures are to be adopted in the case of a burn of the Dur-Daghdha t5''pe, the

* By arresting the radiation of the incarcerated heat and thereby favouring the elevation of the local temperature and the increase of the burning sensation.

94 THE SUSHRUTA SAMHITA. [ Chap, xil

medicinal remedies consisting of cold applications and unguents of clarified butter.* •

A plaster composed of Tugakshiri, Plaksha, Chandana, Gairika, and Amritam Guduchi), pasted together with clarified butter, should be applied over a bum of the Samyag-Dagdha type, or the flesh of domestic or aquatic or amphibious animals should be pasted and plastered over the affected part. A burn ol the present type, marked by excessive burning, should be medicinally treated in the same manner as a case of bilious abscess (Pitta-vidradhi).

In the case of a burn of the Ati-Dagdha (over-burnt i t3^pe, the loose or the dangling integuments (skin) and flesh should be removed, and cold applications should be made over the ulcer. Then the affected part should be dusted over with pulverised Shali rice, or a plaster composed of the pulverised skin of Tinduki and clarified butter pasted together, should be applied over its surface.! The affected part should be covered over with the leaves of Guduchi, or of lotus, or other aquatic plants, and all measures and remedial

* Cold applications and cooling measures should be resorted to in the case of a deep and excessive burn, while the contrary should be held as the correct remedy in the case of a slight and superficial one.

•)• Several authorities prescribe Tinduki bark and human cranium powdered together and mixed with clarified butter, while others prescribe a decoction of Tinduki bark.

Chap. XII. ] SUTRASTHANAM. 95

agents, indicated in the case of a bilious erysipelas, should be resorted to in the present instance as well.

A plaster composed of bee's wax, Madhukam, Sarjarasa, Manjistha, (red) Chandanam and Murva pasted together and boiled with clarified butter should be regarded as beneficial to burns of all types to promote rapid healing.

In the case of a burn from boiling oil, clarified butter or such like substances should be externally applied and all measures which promote dryness of the part (Ruksha) should be adopted without the least hesitation.

Now we shall describe the s5''mptoms which become manifest in a person [whose nostrils and larynx] are choked with smoke. — The respiration becomes laboured and hurried and the abdomen is distended accompanied by constant sneezing and coughing. The eyes look red and seem as if burning. The patient breathes out smoke and fails to catch any other smell than that of it. The sense of hearing is considerably affected ; the sense of taste becomes inert ; fever, thirst and a burning sensation supervene ; and the patient drops down utterly unconscious.

Now hear me discourse on the course of medical treatment to be adopted in the case of one

g6 THE SUSHRUTA SAMHITA'. [ Chap. XII.

over-powered with smoke.— Emetics in the shape of clarified butter mixed with sugarcane juice or milk saturated with the juice of grapes, or lumps of sugar- candy dissolved in an adequate quantity of w^ater, or any acid potion slightly sweetened, should be administered to th.e patient. The contents of the stomach are speedily discharged by vomiting ; the distension of the abdomen is removed ; the smell of smoke in the breath is mitigated, and the accompanying fever with (its concomitants) of sneezing, languor, thirst, cough, laboured breathing etc. is abated, and the patient is restored to consciousness. Gargles having a sweet, saline, acid or pungent (katu) taste restore the senseperception of the patient, and gladden his mind. Medicated snuffs in adequate quantities should be administered by a well-read physician to such a patient, whereby his head, eyes and neck would be able to resume their normal functions. And a course of diet, which is light, emollient and not acid in its reaction, should be prescribed.

Cooling measures or applications should be prescribed or made in the event of any part of the body being scorched by excessive heat, or by being exposed to a draught of hot and parched wind. Similarly, hot and emollient measures or applications should be resorted to where any part of the body has become frozen or shrivelled by snow or cold winds. A person struck

Chap. XII. ] SUTRASTHA'NAM. gy

by lightning should be regarded as beyond the pale of medicine.*

* Additional texts :— \\Tieie the scorching would be found to be considerably extensive ; otherwise such measures as lubrication with medicated unguents etc. should be adopted in a case where the patient is picked up alive.

Thus ends the twelfth Chapter of the SutrasthSnam in the Sushruta Samhit^ which treats of Cauteries and the rules to be observed in their use.

'3

CHAPTER XIII.

Now we shall discuss the Chapter which treats of leeches and of how and which to use (Jalaukarvacharraniyamadhyaryam).

Leeches should be applied where the patient would be found to be old or imbecile, or a woman, or an infant, or a person of an extremely timid disposition, or a person of a delicate constitution, and as such is not fit to be surgically operated upon, since this mode of bleeding is the gentlest that can be possibly devised. The blood vitiated by the deranged wind (Vayu\ bile (Pittam), and phlegm (Kapham) should be respectively sucked through a horn^ by leeches and a gourd appliance (Alavu-Yantra) or with whichsoever of them is available at the time, irrespective of the cause of such vitiation, whenever such bleeding or sucking would be found to be imperatively necessary.

Authoritative verses on the subject : — A CO whom is described in the Shastras as of a hot or heat making potency, and as possessed of a slightly cooling (Snigdha) or soothing (Madhura) property. Accordingly it should be used in sucking the blood vitiated through the action of the deranged bodily wind. Leeches, which are born in water, are possessed of Madhura (sweet or soothing) properties, and hence they

Chap. XIII.] SUTRASTHANAM. 9^

should be used in sucking the blood vitiated throoigh a deranged condition of the bile (Pittam\ The gourd (Alavu) is pungent, parching and irritating in its potency and should be therefore used in sucking the blood vitiated through the action of the deranged phlegm (Kapham).

Mode of application :— The part from which the blood is to be sucked should be first scarified or slightly cut in two or three places, and then the mouth or the open end, of the horn, covered with a thin piece of muslin tied round its edges should be placed over it and sucked with the mouth through the aperture at its tip or top- end, or with a gourd appliance equipped with a lighted lamp placed in its inside.

The term Jalauka (leeches) may be etymologically interpreted to mean creatures whose life (Ayu) or whose longevity is in, or depends upon, water, whereas the derivative meaning of the term Jalauka (leeches) is based upon the fact of their dwelling ("Oka"— dwelling place) in water (Jalam). Leeches may be divided into twelve distinct species of which six are venomous, and six non-venomous. The six venomous species are named Krishna, Karvura, Alagarda, Indrayudha, Sdmudrik^ and Gochandana. The leeches of the first-named species (Krishna) are marked by thick heads, and of a colour resembling powdered lampblack. The leeches of the Karvura type have extended or

lOO THE SUSHRUTA SAMHITA. [Chap. XIIl.

elongated bodies like the Varmifishes, and are indented and thick at the waist. The Alagarda leeches are hairy, thick and round at the sides, and black at the mouth. The leeches of the Indrayudha species are marked on the surface with up-pointed rainbow coloured lines. The skins of the Samudrikas are blackish yellow, dotted over with white spots of a variety of shapes. Leeches which are provided with narrow mouths and are marked by bifurcating line at the bottom like the scrotal sac of a bull are called Gochandanas.

A person bitten by any of the abovesaid venomous leeches has an irresistble inclination to scratch the seat of the bite which is marked by a considerable swelling. Fever, with burning, retching, drowsiness and delirium supervenes and ultimately the patient loses all consciousness. The remedy consists in the administration of an anti-toxic medicine known as Mahagada, as snuffs, potions and unguents, etc. A bite by an Indrayudha usually proves fatal. Venomous leeches, as well as cures for their bites, have thus been described.

The non-venomous species include Kapilas, Pingalas, Shankhamukhis, Musikas, Pundarimukhis and Saravikas. The Kapilas are coloured like Manah-Shila ( realgar ) at the sides, and their backs are tinged with a glossy hue like that of a Mudga pulse. The Pingalas have a reddish colour, are round in shape and

Chap. XIII. ] SUTRASTHANAAI. loi

capable of speedy locomotion. The Shankhamuldiis are marked by a blackish red hue like that of the liver, are provided with sharp elongated moutlis, and are capable of sucking blood with the greatest swiftness. The Musikas are coloured like the common blind moles, and emit a fetid smell from their bodies. The Pundarimukhas are coloured like the IMudga pulse and are so called from the fact of the resemblance of their mouths to the full-blown lotus hhes TPimdarikas). The Saravikas have cold bodies marked with impressions like lotus leaves and measure eighteen fingers' width in length, and they should be employed in sucking blood from the affected parts of lower animals. This exhausts the list of non-venomous leeches.

The countries, such as Turkesthan (Yavana), the Deccan (Pandya), the tract of land traversed by the Ghaut mountains (Sahya), and Pautana (modem Mathura), are the natural habitats of these leeches. The leeches, found in the aforesaid countries, are specifically nonvenomous, strong, large-bodied, greedy and ready suckers.

The venomous leeches have their origin in the decomposed urine and fecal matter of toads and venomous fishes in pools of stagnant and turbid water. The origin of the non- venomous species is ascribed to such decomposed vegetable matter, as the petrified stems of the several aquatic plants known as Padma, Utpalam,

I02 THE SUSHRUTA SAMHITA. [ Chap. XIII.

Nalina, Kumuda, Pundarika, and the common zoophytes which live in clear waters.

Authoritative verse on the subject.— The non-venomous leeches swim about in sweet scented waters, live on non-poisonous weeds, lie on the leaves of flowering water plants instead of on the dank and ooz)^ beds of pools, and suck blood from the affected part of a human organism without causing any discomfort.

Leeches should be caught hold of with a piece of wet leather, or by some similar article, and then put in to a large-sized new pitcher filled with the water and ooze or slime of a pool. Pulverised zoophytes and powder of dried meat and aquatic bulbs should be thrown into the pitcher for their food, and blades of grass and leaves of water-plants should be put into it for them to lie upon. The water and the edibles should be changed every second or third day, and the pitchers should be changed each week, (the leeches should be transferred to a new pitcher at the end of every consecutive seven days).

The authoritative verse on the subject : — Leeches that are venomous, thick about the middle, elongated, of slow locomotion, look fatigued, do not readily take to the part they are appHed to, and capable of sucking only a small quantity of blood, should be looked upon as not belonging to the proper or the commendable type.

Chap. XIII. ] SUTRASTHA'NAM, 103

Then having seated or laid down the patient 'suffering from a disease which requires the application of leeches, the seat of bleeding, if not previously ulcerated, should be roughened b}' dusting it over with a composition of loose earth and pulverised cowdung. Then the leeches should be taken out of their receptacles and sprinkled over with water saturated with mustard seed and pasted turmeric. Then for a moment they should be kept in a basin full of water, and after they have regained their natural vivacity and freshness, they should be applied to the affected part. Their bodies should be covered with a piece of thin and wet linen, or with a piece of white cotton. The affected part should be sprinkled over with drops of milk or blood, or slight incisions should be made into it in the event of their refusing to stick to the desired spot. Other fresh leeches should be applied even when the preceding measures should prove ineffectual. That the leeches have taken to the affected part may be inferred from the mouths of the leeches assuming the shape of a horse-shoe, and the raised and arched position of their necks after they had become attached to the seat of the disease. While sucking, the leeches should be covered with a piece of wet linen and should be constantly sprinkled over with cold water.

A sensation of itching and of a drawing pain at the seat of the application would give rise to the pre104 ^^^ SUSHRUTA SAMHITA'. [Chap. XIII.

sumption that fresh blood was being sucked, and the leeches should be forthwith removed.*

Leeches refusing to fall off even after the production of the desired effect, or sticking to the affected part out of their fondness for the smell of blood, should be sprinkled with the dust of powdered Saindhava (rock salt.)

After falling off, the leeches should be dusted |

over with rice powder and their mouths should be j

lubricated with a composition of oil and common salt. Then they should be caught by the tail-end with the thumb and the forefinger of the left hand and their backs should be gently rubbed with the same fingers of the right hand from tail upward to the mouth with a view to make them vomit or eject the full quantity of blood they had sucked from the seat of the disease. The process should be continued until they manifest the fullest symptoms of disgorging. Leeches that, -y.^

had vomited the entire quantity of blood sucked as above, would briskly move about in quest of food if placed in water, while the contrary should be inferred from their l5nng dull and inert. These should be made to disgorge again. Leeches not made to emit the entire quantity of the sucked

"^ The leeches, though a blissful dispensntion of Nature in themselves, instinctively draw off the vitiated blood from a diseased part, attacking the healthy vital fluid (red blood) \Yhen the former has been completely tapped or sucked.

Chap, XIII. ] SUTRASTHANAM. 105

blood stand in danger of being attacked* with an incurable disease peculiar to their genus, and which is known as Indramada. The leeches should then be put into a new pitcher, and treated as before laid down, after they had fully emitted the sucked blood.

An ulcer incidental to an application of leeches should be rubbed with honey or washed with sprays of cold water, or bound up with an astringent (kashaya) sweet and cooling plaster, according to the quantity of blood removed from the part.*

Authoritative verse on the subject : — The physician who is fully conversant with the habitat, mode of catching, preservation and application of leeches, can well aspire to cure the diseases which yield to them or in which their use is indicated.

* In case of full and proper bleeding (Voga) the ulcer should be rubbed with clarified butter technically known as the Shatadhautam (lit: hundred times washed) Ghritam (clarified butter), or a piece of cotton, soaked in the same substance, applied as a compress over the part. The ulcer should be rubbed with honey in a case of insuflicient bleeding, while it should be washed with a copious quantity of cold water if excessive bleeding (Ati-Yoga) should set in. Similarly in a case marked by the absence of any bleeding at all (Mithya-Yoga) a sour, sweet and cooling plaster should be applied over the ulcer.

Thus ends the thirteenth Chapter of the Sulrasthinam in the Sushruta Samhita which treats of Leeches and of how and which to use.

14

CHAPTER XIV.

Now we shall discuss the Chapter which treats of blood (Shonita-Varnaniya- mad hya'yam).

The food of a human being, which is usually composed of the five fundamental material principles, admits of being classified under four different heads [as, drinks and edibles, etc.]. It has six different tastes or is of two [cooling or heat-making] potencies, or consists of eightfold properties, [viz. hot, cool, dry, expansive, slimy, mild, sharp, etc.] and of a variety of other active or efficacious virtues. The food is fully digested with the help of the internal heat and ultimately assimilated in the system, giving rise to lymph chyle (Rasa) which is extremely thin or attenuated in its consistency and which forms the essence of the assimilated food.*

The lymph chyle (Rasaj, though running through the whole organism, has its primary seat in the heart, whence it flows through the twenty- four vessels which branch off from the latter (heart) to the remotest parts and extremities of the bod5\ Of the aforesaid twenty-four vessels, ten are up-coursing, ten are down-coursing, and four have a lateral direction. The Rasa or the

* It is free from all sorts of impurities such as fecal matter, etc., and permeates the minutest vessels and capillaries.

Chap. XIV. ] SUTRASTHANAM.

107

lymph chyle, thus flowing out of the heart, constantly soothes, maintains, and irrigates b}^ transudation the body, and further contributes to its growth, and supports life owing to the dynamical effects of causes which lie beyond the ken of human understanding. The nature and course of this lymph chyle, which runs through the whole system, can be inferred from the growth, attenuation, or other modified conditions of the bod5\

Now it may be asked, whether the Rasa, which permeates the entire body and limbs, and which by flowing through different chambers (visceras) of the body is thus in constant contact with the excreta and other morbid humours, is of a cooling (Saum3'a) or heat-making (Agneya) potency ?

The question may be answered by stating that, since the Rasa or lymph chyle is a fluid, and possessed of lubricating, vitalising, moistening, and nutritive (lit : — supporting) properties, it must be included within the class of Saumya (cooling) substances. The Rasa, though a Saumya fluid, obtains its characteristic pigment (Ragam) in its passage through the spleen and liver.

Authoritative verses on the subject:—The Rasa or the lymph chyle, coloured through the effect of the healthy normal d5''eing heat of the body, obtains the name of blood. The Rasa is transformed into the catamenial flow in women which commences at the age of twelve and ceases at fifty.

I08 THE SUSHRUTA SAMHITA'. [ Chap. XIV.

Catamenial blood, though originating from Rasa which is of a cooling potency^, is fiery or heat-making (Agneya) in its character ; and the fecundated or impregnated o\'um (Garbha) is both cooling and heatmaking in its properties on accoimt of its partaking of the nature of both the menstrual blood (ovum) and semen which are respectively possessed of the two preceding virtues. Hence several authorities hold the blood to be identical with the life blood or with the vital principle of a living organism, and being such, to be the product of the five fundamental material principles (Panchabhautikam).

lYIctrical texts:— In blood the properties such as, a raw or fleshy smell, fluidity, redness, lightness and mobility, which respectively characterise the fundamental principles (of earth, water, fire, air, and sky) are to be found thus representing those specific elements in its composition.

The chyle produces blood. From blood is formed flesh. From flesh originates fat which gives rise to bones. From bones originate marrow, which, in its turn, germinates semen.

The Rasa which is originated from the digested or assimilated food and drink pre-eminently strengthens all the fundamental principles of the body.

The Purusha or self-conscious personality is Chyl«-

Chap. XIV. ] SUTRASTHANAM 109

born in its origin, and hence an intelligent person should carefully preserve his bodily Rasa dymph chyle) by adopting a proper regimen of diet and conduct.

The term Rasa is derived from the root "Ras", to go, and the substance is so called from the fact of its continually flowing through and permeating every vital principle of an animated organism.

The Rasa is successively transformed into each of the six remaining fundamental principles of the body, and continues in the shape of each for the period of three thousand and fifteen kalas five days according to our modern computation . Thus the Rasa is converted into semen, or into the menstrual blood 'ovum) in women, in the course of a month.*

* The successive development of the fundamental or root principles of the body follows a distinct order. The essence of the assimilated foodmatter under the heat of digestion goes towards the formation of chyle, and is ultimately transformed into it, its excreted and effete residue being passed out of the organism in the shape of stool, etc. The chyle thus produced is called the immature Rasa, or the Rasa in its nascent stage. Subsequently it enters into the bodily principle of Rasa, becomes matured by the native heat of the latter, and is resolved into three factors, or in other words, its excreted matter is transformed into phlegm, its thick or condensed portion is transformed into and assimilated in the matured Rasa of the bodv, whereas its subtile essence is metamorphosed into blood. The blood, thus newly generated, is merged into the fundamental organic principle of blood ; and there by the heat of the latter it is again resolved into three factors, viz., its excreted portion is transformed into bile, its thick or condensed portion is transformed or assimilated into the fundamental organic principle of blood, and its subtile essence is metamorphosed into flesh. The flesh, thus newly formed, is merged into the fundamental organic principle of flesh, and there, by the native heat of the latter, it is resolved into three

I JO THE SUSHRUTA SAMHITA. [Chap. XIV.

Authoritative verse on its computation:— In the present work, as well as in other works of recognised authority, a month is calculated to consist of eighteen thousand and ninety Kalas.

The said Rasa courses through the whole body in invisible currents of zigzag shape, like the waves of sound, or in (an upward direction) like flames of fire, or (in a downward direction s like rivulets of water.

factors, vis, its excreted portion goes towards the formation of such excreta as are found to be deposited in the corners of the eyes and inside the integuments of the prepuce, or about the region of the glans penis, its thick or condensed portion is transformed into the organic principle of flesh and its subtile essence is metamorphosed into fat. The fat, thus newly generated, enters into the organic principle ',of that name, and there, by the native heat of the latter, is resolved into three factors, ?7-, its excreted portion is discharged through the pores of the skin in drops of perspiration, its condensed portion is assimilated in the organic principle of fat, and its subtile portion is metamorphosed into bone. Again the bone, in its nascent stage, enters into the organic principle of bone, and there, by the inherent heat of that principle, is resolved into three factors, v!~, its excreted portion goes towards the formation of hairs, mustaches, etc, its thick or condensed portion is assimilated into the organic principle of bone, and its subtile portion is metamorphosed into marrow. The marrow, in its nascent state, enters into the organic principle of that name ; and there matured under the native heat of that principle, it is resolved into three factors, vh, its excreted portion contributes towards the formation of gelatinous matter deposited in the corners of the eyes, and the oily secretions of the skin, its condensed portion is assimilated into the organic principle of marrow, and its subtile portion is metamorphosed into semen. The semen again, in its nascent stage, enters into the organic principle of that name and there matured under its native heat is resolved into two factors, I'i:. thick and thin. The thick portion is assimilated into the organic principle of semen, the thin one being metamorphosed into (albumen). Semen, like gold a thousand times purified, casts off no dregs. Hence certain authorities hold albumen (protoplasmic matter) to be the eighth or the culminating principle of the body.

Chap. XIV. ] SUTRASTHANAM. 1 1 1

Now it may be asked, since the Rasa is naturally transformed into semen in .the course of a month, what is the use of administering medicine which has a stimulating effect upon the organs of generation (Vajikaranam.) The answer is, that such medicines out of their own specific potencies and virtue help the speedy conversion of Rasa into semen and its profuse emission [on the desired occasion] like purgatives aiding the drastic evacuation of the bowels.

Again it may be asked, how is it, that semen is not found in an infant ? Since perfume in a flowerbud is imperceptible to the organ of smell you may as well ask whether there is any perfume in it or not. But what does not exist in a thing can not be evoked in the subsequent course of its development. As the perfume in a flower-bud lies latent in its earl}^ stage of growth but becomes patent only with the growth of its seed organs, so semen or catamenial blood lies in a potential state in a male or a female child, and appears with the growth of beards and mustaches, or with the enlargement of the breasts, uterus and vaginal canal and the appearance of pubic hair.

The same Rasa, originated from the assimilated food, serves only to maintain the vitality in the old and spontaneously decayed subjects owing to an exhausted state of the inner vitalising principle, natural to old age.

112 THE SUSHRUTA SAMHITA. : Chap. XIV.

The abovesaid principles (of Rasa, blood etc.) are called the root principles (Dhatus), inasmuch as they maintain the integrity of the human organism and guard against its speedy dissolution). And since the strength or weakness of the abovesaid bodily principles absolutely depends upon the richness or poverty of blood, we shall discourse on the latter condition of the blood.

The blood, vitiated by the deranged bodily wind (Vayu), becomes thin, frothy, transparent, quick- coursing, and expansive, assumes a vermilion or black hue, and is divested of its slimy character ; whereas vitiated through a deranged condition of the bile (Pittam), it assumes a blue, yellow, green, or brown colour, emits a fishy smell, becomes thin in its consistency and is shun by flies and ants. Similarly, blood, vitiated by the deranged phlegm (Kapham), becomes cold, glossy and thick, assumes a colour like that of the washings of Gairika or that of a flesh tendon, takes time in secreting or in mnning down, and is marked by an increase of its slimy character. The blood, vitiated through a concerted derangement of the three bodily humours, is marked by features peculiar to each of them, and assumes a colour like that of Kanjika (sour gruel), and emits a fetid smell. Similarly, the blood, vitiated through the joint action of any two of the (beforesaid) bodily humours, is characterised by features peculiar to each of them.

Cain . XIV. ] SUTRASTHANAM.

113

The blood in its healthy and natural state is possessed of a vivid red colour like that of an Indragopa (Cochineal) insect, and is neither too thin nor too transparent.*

Cases where blood-letting is prohibited : — A person afflicted with an oedematous swelling extending all over the body should be deemed unfit for bleeding. An intumescence occurring in a weak and enfeebled patient owing to an excessive use of acid food or in a person suffering from jaundice or laid up with haemorrhoids or abdominal dropsy, as well as in an enceinte, or in a person suffering from Pulmonary consumption (Shosha), should not be bled.

Blood-letting, with the help of a surgical instrument, may be grouped under two distinct heads, according as scarification (Prachchhanam) or venesection (SiraVyadhanam) is resorted to for the purpose. In such a case the knife or the instrument (Shastram) should be driven straight and speedily so as to make the incision straight, narrow, unextended, and of equal and slight depth throughout, (so as to reach only the surface layer of the flesh and blood), and not to injure in any way the local veins, nerves, joints, and other vital parts.

Bleeding performed on a cloudy day or done with a

* Additional texts : — Later on we shall have occasion to speak of the principles known as the life-blood (essential conditions of vitality — Sk. Jiva-Shonita) and of the process of blood-letting.

15

114 THE SUSHRUTA SAMHITA. [ Chap. Xiv

wrong incision, or with full exposure to cold and wind, or performed on a patient not previously diaphorised, or on a patient with an empty stomach, is attended . with little or no outflow of blood owing to the thickened condition of the blood.

Authoritative verse on the subject : — Blood-letting surgically performed on a fatigued or exhausted subject, or on a person in a swoon, or anyway poisoned or intoxicated, or on a person suffering from extreme constipation of the bowels accompanied by suppression of the flatus i Vayu) and urine, or on a person of timid disposition, or on one overcome with sleep, is marked by the absence of any outflow of blood.

The vitiated blood, failing to find out an outlet, gives rise to itching, swelling, redness, burning, suppuration and pain in the part (to which it is confined). On the contrary, blood-letting performed on the body of a person excessively diaphorised or heated, or by an ignorant or inexperienced surgeon, or with an injudiciously deep incision, is attended with haemorrhage, which may be followed by such dreadful results as Shirobhitapa or violent headache, blindness or loss of sight (Timria, Adhimantham (ophthalmia^ loss of vital principles of the body (Dhatu-Kshaya), convulsions, paralysis (Ekanga Vikara), Hemiplegia (Pakshaghata), thirst, a burning sensation, hic-cough, cough, asthma, jaundice and even death.

Chap. XIV. ] SUTRASTHANAM. n^

Authoritative verses on the subject : — Therefore blood-Jetting should be performed on a patient not in an extremly hot or cold season, neither on one who is too much heated or improperly diaphorised (before the act). The patient should be given gruel ( Yavagu) before the operation. A spontaneous cessation of red flow would indicate

that there has been a free discharge of blood. » An act of complete and successful blood-letting is

followed b}' a feeling of lightness and alleviation of pain

in the affected part, by an abatement of the disease,

and a general sense of cheerfulness.

A person, accustomed to blood letting, enjoys a kind of immunity from all types of skin diseases, sarcomata, aneurism, oedema, and diseases brought about by a vitiated condition of the blood such as, Ovarian tumour, Carbuncle, Erysipelas, etc.

A plaster composed of Ela, Shitashiva, Kustha, Tagara, Patha, Agaradhuma, Bhadradaru, Vidanga, Chitraka, Trikatus, Ankura, Haridra, Arka, and Naktamala, or three, or four, or as many of them as are available, pasted together and soaked in mustard oil saturated with common salt, should be rubbed over the mouth of the incision. By this means the blood will fully come out. In a case of excessive flow or hcemorrhage, the mouth of the incision should be gently rubbed with a composition consisting of the powders of Lodhra,

Il6 THE SUSHRUTA SAMHITA. [ Chap. Xiv.

Priyangii, Madhiika, Pattanga, Gairika, Sarjarasa, Rasanjana, Shalmali flowers, Shankha, Shukti, Masha, Yava and Godhuma, and firmly pressed with the tips of the fingers. As an alternative, the mouth of the incision should be gently rubbed with the powdered barks of Sdla, Sarja, Arjuna, Arimeda, Mesha-shringi, and Dhanvana, or the edges of the wound should be lightly dusted with the burnt ashes of a silk cord (a piece of silk rolled up in the form of a cord}, and firmly pressed with the tips of the fingers ; or the mouth of the wound should be lightly touched with the powders of Laksha and Samudra-phena, and its edges should be similarly pressed together as above. Then the wound should be firmly tied up (with a piece of silk or linen; plastered over with a paste of the substances mentioned in connection with the bandaging of ulcers (Vrana). The patient should be kept in a cool room, covered over with a wet sheet and constantly soothed with sprays of cold water. A medicinal plaster of a cooling virtue and a course of cooling diet should be prescribed for him. The wound should be cauterised with fire or an alkali, or the vein should be again opened at a point a little below the seat of the first incision in case where the abovesaid measures should have failed to check the flow of blood. The -patient should be made to drink a decoction compound of drugs of the Kakolyadi group, sweetened with sugar or honey ; and his ordinary' drink should consist of the

[Chap. XIV. ] SUTRASTHANAM. II7

blood of the Ena or common deer, or of a sheep, hare, or buffalo. A diet composed of boiled rice, soaked in or saturated with clarified butter, should be prescribed, and the complications should be subdued according to the nature of the deranged bodily humours respectively involved therein.

Authoritative verses on the subject:— Excessive blood-letting is followed b}' im^paired appetite and an agitated condition of the vital Vayu owing to the loss of the fundamental principles of the body, and, accordingly, to recoup the health of the the patient a course of diet should be prescribed which is light and not excessively heat-making, and which contains a fair amount of emollient and bloodmaking matter, and is marked by Kttle or no acid taste.

The four measures indicated for the stoppage of bleeding are known ; as the Sandhanam (process by contracting the affected part), the Skandanam (thickening or congealing the local blood), the Pachanam (process of setting up suppuration in the wound) and the Dahanam (process of cauterisation).

Drugs of astringent tastes are possessed of the property of bringing about an adhesion (contraction) of the wound. Cooling measures such as, applications of ice etc, tend to thicken the local blood ; alkalis and alkaline preparations produce suppuration in such a

Il8 THE SUSHRUTA SAMHITA. [Chap. XIV.

woimci or ulcer, whereas cauterisation has the property of .contracting a vein.

Remedies and appHances possessed of the virtue of bringing about an adhesion of such a wound should be used where applications for thickening or congealing the local blood would fail ; whereas the suppurating measures should be adopted in the event of the former (Sandhanam) proving ineffectual. With any of the three of these preceding measures a physician should try to check the outflow of blood incidental to an operation of bleeding, and lastly the process of cauterisation should be resorted to in the event of the preceding ones having pro^-ed unavailing, as it is pre-eminently the best means of checking the bleeding.

The least residue of the vitiated blood continuing in the affected part may not aggi-avate the disease but prevent its perfect healing. In such a case bleeding should not be again resorted to, but the deranged residue should be subdued by means of pacifying or absorbing remedies.

Blood is the origin of the body. It is blood that maintains vitality. Blood is life. Hence it should be preserved with the greatest care.

The Vayu of a person who has been bled, and which has been aggravated by constant cold applications

Chap. XIV. ] SUTRASTHANAM. 119

may give rise to a swelling of the incised* part characterised by a piercing pain, which should be treated with an unguent of tepid clarified butter.

Thus ends the fourteenlh Chapter of the Sutrasthan^m in the Sushrula Samhit^ which treats of Blood.

CHAPTER XV.

Now we shall describe the Chapter which treats of development and non-deA'elopment of the humoral constituents . of the body and excrements (Dosha- Dhai:u-IVIaIa- Kshaya-Vriddhi - Vijnaniya-madhya^am).

Since the human body is constituted of humours, (Doshas), excretions (Mala\ and the fimdamental principles (Dhatus. of blood, marrow, etc., hear me discourse on the features which are peculiar to each of them.

The Vayu. — The imparting of motion to the body : Praspandanam;, the carrsing of the sensations of the respective sense organs (Udvahanam', the passing down of food to its proper receptacles (Puranam), the separation of excretions from the assimilated food matter (,Viveka , and the retention and evacuation of urine and semen, etc. (Dharanam' should be ascribed to the fimctions of the five kinds* of Vayu inerve forcei which support the body.

The Pittam. — Pigmentations or coloiu-ing (Ragakrit), the digestion of food and metabolism of tissues (Paktikrit), the vitalisation and nutrition of the protaplasmic cells (Ojakrit), the origination and preser-

* They are called Pr^na, Ud<ina, Samdna, \'y^na and Apina.

Chap. XV. ] SUTR ASTHANAM . 1 2 i

vation of eye-sight (Teja-Krit), the germination df heat and maintenance of the temperature of the body (UshmaKrit), and the origination of the faculty of intellection (Medha-Krit) should be regarded as the functions of the five kinds* of Pittam, which contribute to the preservation of the body through its thermogenetic potency (Agni-Karma).

The Shieshma'.— The function of the five kindsf of Shieshma is to lubricate the interior of the joints (Sandhi-Samshleshanam), to contribute to the gloss of the body (Snehanam), to aid in the formation of healthy granules in sores (Ropanam), to add to the size of the body (Puranam', to build fresh tissues (Vrimhanam), to impart a pleasant or soothing sensation to the body (Tarpanam), to increase its strength ' Valakrit , and to give firmness to the limbs 'Sthairyakrit), thereby contributing to the welfare of the body by supplying it with its watery element.

The Rasa or the lymph chyle exercises a soothing effect upon the entire organism and tends

* They are named as Ranjaka. P^chaka, SSdhaka (Medh^krit and Ojakrit), Alochaka and BhrSjaka.

t They are known as Shleshmaka, Kledaka, Vodhaka, Tarpaka, Avalamvaka.

A^. B, — The V^yu, Pittam, andShleshmS, (Kaphham), though ordinarily translated as wind, bile and phlegm, differ in their meaning from their usual English synonyms. We reserve the treatment of these subjects for a separate place in another part of the book when we shall have occasion to deal with the essentials of Ayurvedic Physiology — Tr. i6

122 THE SUSHRUTA SAMHITA'. [Chap. XV.

to contribute to the increased formation of blood. The blood, in its turn, increases the healthful glow of the complexion, leads to the increased formation of flesh and muscles and maintains vitalit}- in the organism. The flesh contributes towards the stoutness or rotundity of the limbs and occasions the formation of fatty matter in the system. The fat gives rise to the glossiness (formation of oily or albuminous matter) of the body and primarily contributes towards the firmness and growth of the bones. The bones, in their turn, support the body, and contribute to the formation of marrow. The marrow contributes towards the formation and increase of semen, and fills in the internal canities of the bones, and fomis the chief soiu"ce of strength, amorous feelings and hilarity. The semen gives rise to valour and courageousness, makes a man amorously disposed towards the female sex, increases his strength and amativeness, is the sole impregnating principle in the male organism, and is possessed of the virtue of being quickly emitted.

The excreta or the fecal matters of a man are indispensably necessary for the preser\^ation of the body. They contain the wind and digestion .being primarily connected with the movements of the bodily Vayu and the feeling of hunger). The urine fills the receptacle of the bladder, and is possessed of the property of washing or draining off the waste or refuse matter of the organism ; whereas perspiration tends to moisten the skin.

Chap. XV. ] SUTRASTHANAM.

123

The Artavam (menstrual blood) is endued with the same properties as its arterial namesake, and is one of the essential factors in a woman which makes impregnation possible. The foetus or impregnated matter (Garbha) serves to make patent the features characteristic of pregnancy. The breast-milk in its turn tends to bring about an expansion of the mammae lof a woman , and maintains the life of her child (by suppl}'ing it with the necessary and nutritive element of food). These Vayu, etc. should be duly preserved in their normal condition.

Now we shall describe the symptoms which attend the loss or waste of any of the foregoing principles of the body.*

The loss of the bodily Vayu f nerve-force) is followed bv a state of languor, shortness of speech, uneasiness or absence of hilarity, and loss of consciousness. The loss of fPittam) is marked b}' a dulness of complexion, diminution of the bodily heat and an impaired state of internal fire (digestive heat). The loss of phlegm (Kapham) is marked by dryness, a sensation of internal burning, a feeling of emptiness in the stomach and other

* Such a loss or perceptible deterioration of any of them should be ascribed to the use of exce^^sive cleansing or cathartic (Samshodhanam) and pacifying (Samshamanam) measures, or to a repression of the natural urgings of the body, or to a course of violent or overfatiguing physical exercise, or to amorous excesses, or to the use of unwholesome and unsuitable food, or ta grief, etc.

124 THE SUSHRUTA SAMHITA. [ Chap. XV.

cavities or chambers of the body, looseness of the joints (a feeling as if the joints were all broken), thirst, weakness, and insomnia. In such cases the medical treatment should consist of remedial agents which are capable of directly contributing to the growth or formation of the humour so lost or deteriorated.

Similarly the loss of lymph chyle is marked by

pain about the region of the heart, Angina Pectoris,

with palpitation of the heart, a sensation of

emptiness or gone-feeling in the viscus, and thirst.

The loss of blood is attended with such symptoms as

roughness of the skin, and a craving for acid food

or drink. The patient longs to be in a cool place

and asks for cool things, and the veins become loose

and flabby. The loss of flesh is marked by emaciation

of the buttocks, cheeks, lips, thighs, breasts, armpits,*

neck, and the calves of the legs. The arteries seem

loose and flabby, and the body seems to be dry and

inert, accompanied by an aching or gnawing pam

in its members. The loss of fat is followed by such

symptoms.as the enlargement of the spleen, a sense of

emptiness in the joints, and a peculiar dryness of the

skin and a craving for cold and emollient meat. The

degeneration of the bones is marked by an aching pain

in the bones and bone-joints, a wasting of teeth and

ffums, and a general drvness of the body. Similarly, .

* The armpits look thin, narrow and contracledt

Chap. XV. ] SUTRASTHA'NAM. 125

the loss or waste of marrow is characterised by the formation of a lesser quantity of semen, aching pain in the bones and breaking pain in the bone-joints which have become marrowless. The loss or waste of semen is marked by pain in the penis and the testes, and by incapacity for sexual intercourse. In such cases the emission of semen but rarely happens, and is then perceptibly deficient in its quantity, the emitted matter consisting of a small quantity of sehien marked with shreds of blood. The medical treatment under the preceding circumstances should consist of remedies of such medicinal virtues as are found to directly and immediately contribute to the formation of the bodily principle (thus wasted or lost).

The loss absence, suppression or scanty formation of fecal matter is attended with a sensation of pain at the sides and the region of the heart, and the upward coursing of (the incarcerated) wind or flatus, accompanied with a rumbling sound about the region of the liver and the intestines. Similarly, the loss, absence or scanty formation) of urine is marked by an aching pain in the bladder, causing it dribble or to come out in thin and scanty jets. Here, as in the foregoing instances, the remedial agents should consist of drugs which directly contribute to the formation of urine. Similarly the waste, absence or scanty formation of perspiration is followed by such symptoms as numbness about the pores of the hair, and

126 THE SUSHRUTA SAMHITA. [ Chap. XV.

dryness of the epidermis (skin\ The sense of touch is perceptibly affected, and perspiration is entirely stopped. The medical treatment in such a case consists in the application of medicated unguents, lubrications, diaphoretics, and adoption of measures (that tend to produce a copious perspiration\

In the case of loss or waste of the catamenial flow, the menses do not appear at the appointed time or are scant}'. The vagina seems stuffed and painful. The medical treatment in such cases consists in the adoption of alterative or cleansing measures, and in the administration of drugs of a heat-making (Agneya) potency or virtue.

The loss or waste of breast-milk is characterised by a shrunken condition of the mammae, and suppression or scanty secretion of the fluid. The medical treatment in such cases lies in the administration of drugs which generate Kapham.

The atrophy or wasting of the foetus in the womb (during the period of gestation) is marked by the absence of any movement in the uterus and the nondistended condition of the sides or walls of the abdomen. The treatment consists in the application of Kshira Vastis (enemas of medicated milk into the region of the utenis) in the eighth month of gestation, and prescribing courses of emollient fare for the patient mother)*

* Several editions read invigorating diets, egg, etc.

Chap. XV.] SUTRASTHANAM.

127

Now we shall describe the symptoms which mark the excess (excessive accumulation in the body > of any of the fundamental humours, ]>rinciples and excrements of the body.

The quantities of these humours, principles and secretion, are abnormally increased through the use of substances that primarily contribute to their formation in the organism.*

An excess of Vayu in the body is marked by such symptoms as roughness of the skin, t emaciation of the body, darkness of complexion flit : blackness of hue), a little tremor or trembling of the limbs, longing for heat, or for hot things, insomnia, thickness or increased consistency of the fecal matter and decrease of bodily strength. (Similarly, an abnormal) increase of Pittam is characterised by a sallow complexion or a yellowish colour of the skin, a general burning sensation in the body as well as insomnia, a craving for cold contacts and cooling things, diminution of strength, weakness of the sense organs, fits of fainting and yellowness of the conjunctivae, stool and urine.

An excess of Kapham in the body is marked by such symptoms, as the whiteness, coldness and numbness of the body, heaviness of the limbs, a

* Several Editions read it as an additional text. + Several Editions read roughness of speech.

128 THE SUSHRUTA SAMHITA. [ Chap. XV.

sense of drowsiness and languor_, somnolence, and a feeling of looseness of the bone-joints.

Similarl}', an increased germination of lymph chyle (Rasa) in the body is manifest by such characteristics as, nausea, water-brash, and an increased flow of salivary secretion. A plethora of blood in the system gives a reddish glow to the complexion and the white of the eyes, and imparts fullness to the veins. An increase of flesh is marked by the rotundit}" and fullness of the buttocks and the lips, as well as of the penis, arms, and the thighs, and an increased heaviness of the whole body. An excess of fat in the body imparts an oily gloss to the skin. The sides of the abdomen are increased in bulk, and the body emits a fetid smell, and the person is assailed with cough and dyspnoea. An excessive formation of bone (abnormal ossification) is attended with such symptoms as the cutting of additional teeth and the abnormal development of any of the bone-structures. An excessive formation of marrow gives rise to a heaviness of the eyes and to the members of the body.

An excess of semen in the body is marked b}' an excessive flow of that fluid and gives rise to the fomiation of gravels (concretions) in the bladder which are known as Shukrashmari. An abnormal increase in the formation of fecal matter is attended with distension of the abdomen and colic pains in the loins and the intestines. An excessive formation of urine is manifest by constant

Chap. XV. SUTRASTHANAM. 129

urging for micturition and distension of the bladder, attended by a kind of gnawing or aching pain.

Similarly, an increased secretion of perspiration is attended with an itching of the skin which emits a bad odour. An excess in the quantity of catamenial blood* gives rise to an aching of the limbs and an excessive flow. So also an excess in the quantity of the breast-milk is attended with frequent secretions of that fluid, and with inflaihmation and pain in the mammae. An excessive growth of the faetus in the uterus tends to abnomially swell .the region of the abdomen, and is accompanied by anasarca, or dropsy, of the lower extremities (phlegmasia dolens;.

These abnormal excesses of the aforesaid humours and principles, etc. of the body should be checked or remedied with corrective (cleansing) or pacifying measures as would be indicated by their respective natures, so as not to reduce them to a smaller quantity than that in which they are found in the normal and healthy state of a body.

IVIetrical text : — An increased quantity of a bodily principle gives rise to a similar increase in the quantity of one immediately succeeding it in the order of enumeration as stated above ; aud hence an

* An abnormal flow tends to stimulate the voluptuous sensation of a woman to a considerable extent, and is followed by a sense of reactionary weakness. Il emits a fetid smell and originates ovarian tumours.

17

130

THE SUSHRUTA SAMHITA. [ Chap. XV.

increase in any of the fundamental principles of the body should be checked and reduced to its normal quantity.

Now we shall describe the characteristic features of the strength-giving principles of the body, as well as the symptoms that mark their loss or waste. The quintessence of all the fundamental principles of the body, starting with lymph chyle and ending with semen, is called the Ojas, which is identical with what is termed "vital power." This view of oneness of vitality with protoplasmic albumen has been adopted in the present work*

This Ojas (albumen) or strength-giving principle serves to impart a firm integrity to the flesh (and the muscles), exercises unbounded control over all acts of vitality, improves the voice and complexion, and helps both the external (operative") and the internal ^intellectual) sense organs, in duly performing their natural functions.

Authoritative verses on the subject:— Ojas (albumen being of a white colour belongs to the class of Somatmakam (cooling) substances.

* The Sanskrit lerm "Ojas"' has a variety of meanings. Primarily it means protoplasmic matter as found in cells (Vindus). Secondarily it means albumen as we shall describe later on in the chapters on etiology and therapeutics of Prameha. Several authorities hold a contrary view staling that Ojas (albumen) forms only one of the essentials of vitality and that the two are by no means identical.

Chap. XV. ] SUTRASTHA'NAM. 131

It is cooling, oleaginous, and firm (Sthira), contributes to the formation and growth -of flesh, maintains its integrity or holds it firm, and is mobile or capable of moving about from one place to another within the organism. * It is further soft and shiny, and is possessed of the most efficacious virtue and should be regarded as the most important element (seat) of vitality. The whole body with its limbs and members is permeated with Ojas, and a loss or diminution in its natural quantity leads to the gradual emaciation (and ultimate dissolution) of organism.

A blow, a persistent wasting disease, anger, grief, cares and anxieties, fatigue and hunger, are the causes to which should be ascribed the wasting or disappearance of this strength-giving principle (albumen) of the body. The bodily albumen, through the agency of the abovesaid causes, is wasted through the channels carrying the different fundamental principles of the body. Albumen is transformed into strength which radiates from the heart.

A deranged or vitiated albumen (Ojas) is characterised firstly by its dislodgment from its proper seat or locality (Visransha), secondly, by a change or modification of its native virtues in contact with the deranged humours or disordered organs (Vyapad) and thiidly, by wasting away (Kshaya\

* Several editions read Rasam, meaning it to be possessed of a sweet taste.

132 THE SUSHRUTA SAMHITA. [ Chap. XV.

The first of the preceding properties (dislodgment) gives rise to such symptoms as looseness of the bone-joints, numbness of the hmbs, dislodgment of the deranged humours from their respective receptacles and suppression of the (bodily and intellectual) functions. To the second of the foregoing properties, (change or modification of its natural virtue through contact with the deranged bodily humours etc) should be ascribed such symptoms, as numbness and heaviness of the limbs, dropsy due to the action of the deranged bodily Vayu, discoloured or changed complexion, feeling of malaise, drowsiness and somnolence. The third property of the deranged albumen, loss or wasting), brings on fits of fainting, loss of flesh, stupor, delirium and ultimately death.

Authoritative verses on the subject:—A deranged state of albumen is marked by the three abovesaid properties of dislodgment from its proper seat (Visransha) ; by a change of its natural virtues through contamination (Vyapadi and by wasting (Kshaya . The first of these properties (Visransha) is characterised by looseness of the joints, by an inert state of the body, by a sense of fatigue, by a dislodgment of the deranged humours from their natural seats, and by a suppression of the bodily and intellectual functions. Numbness and heaviness of the limbs, malaise, a discoloured complexion, drowsiness,

Chap. XV. ] SUTRASTHA'NAM. 133

somnolence and dropsical swelling brought about by a deranged state ot t\\e bodily Vayu, should be considered as natural consequences of the Vyapad ^change of the natural virtues of albumen through contamination). The loss or waste of Ojah (albumen) is marked by such symptoms as fits of fainting, emaciation of the body, bewilderment and distraction of the mind, delirium and loss of consciousness and ultim?itely death.

The medical treatment in cases of dislodgment or flowing out external secretion) of albumen from its natural seat (Visransha), as well as in the event of it becoming contaminated by the vitiated principles of the body, should consist in improving its quantity by elixirs and remedies possessed of rejuvenating properties, tending to increase the quantity of such fluid (albumen 1 in the body. A patient who has lost all consciousness owing to an excessive loss or waste of albumen) should be given up by a physician as incurable\

The oily or albuminous matter found within the components of the other fundamental principles (Dhatu) of the body as metabolised by the internal heat and regularly metamorphosed into the succeeding ones) should be grouped under the head of fiery or thermogenetic (Agneya)) substances. This fatty matter iVas^'i predominates in the female organism and produces its peculiar softness,

134 ^^^ SUSHRUTA SAMHITA'. [Chap. XV.

beauty and pleasing shape, causes the grovrth of scanty but soft hair on its surface. It strengthens the eyesight and increases the energy of the body, improves its power of digestion and heightens its glow and complexion. Fat is deranged by such acts as, an abuse of astringent, bitter, cold, parchifying or Vistambhi (indigestible food which remains stuffed in the stomach^ substances, a voluntary repression of the natural urging for evacutions of the body, by excessive sexual indulgence, and fatiguing physical exercise, or by the draining action of any particular disease.

An instance of dislodgment of fat from its proper seat or locality is attended by such symptoms as roughness of the skin, loss of the natural healthful glow of the body and a breaking or an aching pain in the limbs. Anaemia or a gradual emaciation of the body, impaired digestive function and a slanting or downward course of the deranged humours, mark the case where the bodily fat has undergone a change in its natural properties through any foul contamination. A case of loss or waste of the bodily fat is marked by such S5aTiptoms as, impaired digestive function, dulness of sight, decay of strength and aggravation of the bodily Vayu, and always ends in death.

The medical treatment in the latter case (loss of fat) should consist in the administration of oily or emollient drinks, use of medicated unguents or lubrications, Pradeha (plasters of oleaginous substances) and

Chap. XV. ] SUTRASTHANAM. 13^

Parisheka (washes) and a diet comprising light, cooling and well-cooked articles of food.

lYIetrical texts : — A person suffering from a wasting of any of the constituent humours or fundamental principles or excrements of the body, as well as one suffering from loss of Ojah (albumen) naturally craves for drink and food that tend to contribute directly to the formation of the matter (or bodily principle) so lost or wasted. Conversely, the particular food or drink longed for b}' a person suffering from a loss or waste of any of the abovesaid fluids or principles, should be looked upon as possessed of a curative virtue in that particular case. Such a person devoid of consciousness and divested of his bodily and intellectual functions through a deranged state of the bodih' Vayu ner\-e-force) and extremely weak and enfeebled owing to the loss of the vital fluid should be regarded as past all cure.

Etiology of Obesity :— Obesity or loss of flesh (Karsha) should be ascribed to changes in the condition of the lymph chyle. The lymph chyle derived from the assimilated food of a person, who is habituated to a course of diet which tends to promote the quantitv of the bodily Kapham or is in the habit of pampering his belly even when a previous meal has not been thoroughly digested, or who is addicted to a habit of sleeping in the day, or leading a sedentary life, or is averse to taking

136 THE SUSHRUTA SAMHITA. t Chap. XV.

any sort of physical exercise, continues in an immature State and is transformed into a serum of sweet taste which moves about within the body, engendering the formation of fat which produces excessive stoutness. A person afflicted with obesity develops such symptoms as shortness of breath, thirst, ravenous appetite, excessive sleepiness, perspiration, fetid odours in the body, wheezing sound in the throat during sleep or sudden suspension of breath, inert feeling in the limbs, dulness or heaviness of the body, and indistinctness of speech. Owing to the softness of fat, a fatty person is unntted for every kind of work. Capacity for sexual intercourse is diminished (in such a one), owing to the obstruction of the passage of semen by phlegm and fatty deposits ; and the growth of the rest of the root-principles of the body such as, lymph chyle, albumen, semen, etc., is considerably arrested owing to the deposit of fatty matter within the channels of the internal passages of the body, thus seriously affecting his bodily strength. An obese or excessively corpulent person is likely to be afflicted with any of the following diseases such as, urethral discharges, eruptions, boils, carbuncles, fever, fistula in ano, or with any of the diseases which are caused by a deranged state of the bodily V^3ai ; and such attacks are invariably found to terminate in death. Any disease in such a person is apt to develop into one of a violent and dangerous type owing to the obstruction of the internal channels with deposits of fat.

Chap. XV. ] SUTRASTHANAM.

^2^7

Hence all things or conditions which foster the growth of abnormal fat should be carefully avoided.

Accordingly medicated compositions, consisting of such drugs and substances as Shilajatu, Guggulu, Go-Mutram, Triphala, Loharaja, Rasanjanam, IMadhu, Yava, Mudga, Koradusha, Shyamaka and Uddiilaka which are anti-fat in their properties, or of remedial agents possessing the efficacy of cleansing the internal channels, as well as enematas of liquefacient solutions technically known as Lekhana Vastis and physical exercise should be prescribed.

Etiology of Karshyam :— Loss of flesh or a gradual emaciation of the body should be ascribed to the partaking of food in the composition of which, matter which aggravates the bodily Vayu largel)' or excessively enters, to over-fatiguing physical exercise, sexual excesses, over study, fright, grief or anxiety, to the keeping up of late hours, to unsatisfied hunger, insufficient food, and to astringent food which tends to dr}- up the lymph chyle. The chyle, thus parched up, moves about in the organism, but fails to impart to it the necessary nutritive element owing to its being insufficiently charged with it, thus causing the body to grow extremely emaciated.

A patient suffering from extreme emaciation of the body fails to bear the inclemencies of weather and the variations of terrestrial heat, and becomes apathetic to all movements and does but imperfectly perform the

138 THE SUSHRUTA SAMHITA. [Chap. XV.

functions of vitality, and is also incapable of enduring thirst or hunger. The bodily strength suffers a gradual diminution, and diseases, incidental to a deranged state of the bodily Vayu, make their appearance, and the patient has to meet his doom from any of the following diseases as asthma, cough, Shosha (phthisis), enlarged spleen or liver, abdominal drops}^, dyspepsia, abdominal glands and haemoptysis. Any disease appearing in such a patient develops into one of a violent type owing to the loss or diminished condition of the bodily strength or protoplasm (Prina).

Contrarily, conditions or factors which produce obesity should be avoided. A case of patent obesity should be checked with a medicated compound, consisting of such drugs as, Payasya, Ashvagandha, Vidari, Vidarigandha, Shat^vari, Vala, Ativala, Nagavala and such other drugs of sweet taste. Diets consisting of thickened milk, clarified butter, ciu^d, meat, boiled Shall rice, Yasthika, wheat, barley, etc., should be prescribed in the case ; and sleep in the day, sexual indulgence, physical exercise, etc., should be prohibited. Enematas of nutritive substances can be likewise given with advantage.

On the other hand, the lymph chyle of a man, who partakes of food belonging to both the abovesaid classes, courses through his organism and strengthens the rootprinciples of his body, thus giving a middling or healthful rotundity to his limbs owing to its properties being

Chap. XV. ] SUTRASTHA'NAM. j^c^

equipoised. A man possessed of such a body is capable of all kinds of work and movement. He can fairly stand the inclemencies of weather and the keenness of hunger and thirst, and will gain in strength and energy. Care should be always taken to have such a well equipped body of moderate size.

Authoritative verses on the subject*:— Excessively corpulent and excessively lean persons are alike condemnable. A body which is neither too stout nor too lean, but strikes the mean as regards plumpness, is the best. A lean frame should have the preference to a stout one. The enraged or aggravated bodil}- humours dry up the fundamental principles of the body, such as the lymph chyle etc., just in the same way as a well- kindled fire will evaporate the water contained in a basin placed over it. Since ^the temperament, constitution, size and the fundamental principles of) the body vary in different individuals ; rand since the body, in its turn, undergoes such gradual transformations as infancy, youth and old age), and changes its state each moment, it is absolutely impossible to lay down the exact quantity of the deranged humours, excrements and fundamental principles (of lymph chyle, blood, semen, albumen, etc.) that may be found in the human organism. Hence it is necessary for a physician to ascertain their state of equilibrium (their continuance in normal state and

[_,^0 THE SUSHRUTA SAMHITA. l Chap. XV.

quantity) at any particular time ; and which should be pronounced onl}' in cases where sigiis of perfect health would be visible. An experienced physician would naturally draw a contrar}- inference from the improper functions of the organs in an individual. A person with an uniformly healthy digestion, and whose bodily humours are in a state of equilibrium, and in whom the fundamental vital fluids course in their normal state and quantity, accompanied by the normal processes of secretion, organic function, and intellection, is said to be a healthy person .

An intelligent physician should preserAC the state of health in a healthy individual, wliile he should increase or decrease the quantity of the bodily humours, vital fluids, or excrements in a sick patient according to the exigencies of the case until his health is perfectly restored.

Thus ends ihe fifteenth Chapter of'the Sutrasthanam in the Sushruta Samhit^ which treats of the Development and Non-development of the humoral constituenls of the bodv.

CHAPTER XVI.

Now we shall discuss the Chapter which treats of the piercing and bandaging of the lobules of ears (KamaVyadha-Vandha-Vidhimadhyaym).

The lobules of the ears of an infant are usually pierced through for protecting it (from the evil influences of mali^ant stars and spirits) and for the purposes of ornamentation as well. The piercing should be performed on a day of bright fortnight marked by the auspicious lunar and astral combinations, and in the sixth or the seventh month of the year reckoned from its beginning (Bhadra). The child should be placed on the lap of its nurse, and benedictions should be pronounced over it. Then having soothed it and lured it with toys and playthings, the physician should draw down with his left hand the lobules of its ears with a view to detect, with the help of the reflected sun-light, (the closed up) apertures that are naturally found to exist in those localities. Then he sliould pierce them straight through with a needle held in his right hand, or with an awl (Ara), or with a thick needle where the appendages would be found to be too thick. The lobule of the right ear should be first pierced and then the left in the case of a male child, while the contrary should be the procedure in the case of a female. Plugs of cotton-lint should be then inserted into the holes of the pricked ear-lobules, which

1^2 THE SUSHRUTA SAMHITA'. [ Chap. XVI.

should be lubricated or rubbed with any unboiled oil. A copious bleeding attended with pain would indicate that the needle has passed through a place other than the natural (^and closed up) fissure described above ; whereas the absence of any serious after-effect would give rise to the presumption that the piercing has been done through the right spot. Any of the local veins incidentally injured by an ignorant, bungling surgeon, may be attended with symptoms which will be described under the heads of K^lika, Marmarika, and Lohitika.

Karlika' is marked by fever and a burning pain in the affected part and swelling. Marmarika gives rise to pain and knotty (nodular) formations about the affected region, accompanied by (the characteristic inflammatory) fever ; while in the last named type (Lohitika) symptoms such as, Manya-Stambha (numbness of the tendons forming the nape of the neck), Apatfinak (a type of tetanus), Shirograha (headache) and Karna-shula (ear-ache) exhibit themselves, and they should be duly treated with medicinal remedies laid down under their respective heads. The lint should be speedily taken out from a pierced hole which is marked by extreme pain and swelling, etc., on account of its being made with a blunt, crooked or stunted needle, or owing to its being plugged with a deep and inordinately large lint, or to its being disturbed by the aggravated bodily humours (Doshas), or to its being made

Chap. XVI.] SUTRASTHANAM. 1 43

at a wrong place. An unguent composed of Madhuka, Eranda roots, Manjistha, Yava, Tila, honey and clarified butter pasted together, should be thickly plastered over the affected part until the ulcers are perfectly healed ; after which the lobules of the ears should be again pierced through according to the directions laid down before.

The lint should be removed, each third da)'-, and a thicker one should be inserted in its stead on each successive occasion, and the part should be rubbed with (unboiled oil) as before. For the expansion of the fissures, (sticks of Nimba or Apamarga, or rods of lead) should be inserted into them after the subsidence of the accompanying symptoms and deranged bodily humours t,in the locality).

lYIetrical Text : — The fissures thus expanded may ultimately bifurcate the lobules of the ears owing to the effects of the deranged bodily humours (Dosha), or of a blow. Now hear me discourse on the mode of adhesioning them (with suitable bandages).

These unions or adhesions admit of being briefly divided into fifteen different kinds, viz., the Nemisandhdnaka, the Utpala-Bhedyaka the Valluraka, the Asangima, the Ganda-karna, the Aharyaya, the Nirvedhima, the Vyayojima, the Kapata-sandhika, theArdhakap^ta-sandhika, the Samkshipta, the Hina-karna, the Vallikarna, the Yasthi-karna, and the Kakaushthaka.

144 '^^^ SUSHRUTA SAMHITA. [Chap. XVI.

Out of these, the process, known as the Nemisandhanaka, should be used in cases where each of the bifurcated lobes of the ears would be found to be thick, extended, and equal in size. The process, known as the Utpala-Bhedyaka, should be used in cases where the severed lobes of the ears would be found to be round, extended, and equal in dimensions. The process, Valluraka should be resorted to in cases where the severed lobes of the ears would be found to be short, circular and equal in size. The process, known as the Asangima, should be adopted in cases where the anterior surface of one of these severed appendages would have a more elongated shape than the other. The process, known as the Ganda-Karna, consists in slicing off a patch of healthy flesh from one of the regions of the cheeks and in adhering it to one of the severed lobes of the ears which is more elongated on its anterior side than the other (Plastic-operations). In the case of extremely short lobes, the flesh should be cutoff from both the cheeks and adhered to them, the process being known as the Aharyaya. The lobes of the ears which have been completely severed from their roots are called Pithopamas. The process known as the Nirvedhima should be resorted to in such cases by piercing the two Putrikas (Tragus and Anti-tragus of the ears.

The process known as the Vyayojima should be made use of in cases where one of the bifurcated

Chap. XVI. ] SUTRASTHANAM. 145

lobes of the ear should be found to be dissimilar to the other as regards its . thickness or thinness. The process known as Kapata-Sandhika consists in bringing about an adhesion, on the posterior side, between one of the bifurcated lobes and another, which is elongated on the anterior side of the ear. The adhesion is so called from the fact of its resembling the closing of the two leaves of a door 'Kapatam), The process knoWn as the Ardha-Kapata-Sandhika consists in bringing about an adhesion on the anterior side between the shorter one of the two parts of a bifurcated earlobe with the part, elongated on the posterior side, like a half- closed door.

The ten aforesaid processes of adhesion may be successfully brought about and their shapes can be easily pictured from the meanings of their respective names.

The remaining five sorts such as the Samkhiptam etc., are seldom attended with success and hence are called impracticable (Asadhayas'. The process Samkhiptam has its scope in the case where the auricle (^Shashkuli) has been withered up and one of the bifurcated lobes is raised, the other being reduced and shortened. The process of Hina-karna should be adopted in cases where the supporting rim of the lobe (pinna) has been entirely swept away and its exterior sides and the cheeks are sunk and devoid of flesh. Similarly the adhesive

19

146 THE SUSHRUTA SAMHITA. [ Chap. XVI.

process known as the Vallikarna is indicated in cases where the lobes are short, thin and unequal. The adhesion known as the Yasthi Kama is indicated in cases where the thin and severed ear-lobes are run across with veins and made of knotty or nodular flesh. The case in which the ear-lobe, being permeated with a little quantity of blood, is fleshless and ends in a narrow tip or end, furnishes the occasion for Kakusthakapaii.

The five abovesaid adhesions, if followed by swelling, inflammation, suppuration and redness of the affected part and found to be secreting a sort of slimy pus or studded over with pustular eruptions, may be apprehended as not to be attended with success.

Authoritative verses on the subject : — The exact middle point of the external ear should be pierced (with a knife^ and the severed parts should be pulled down and elongated in the case where both the parts of a bifurcated ear-lobe would be found to have been entirely lost or eaten away. In the case where the posterior one of the two bifurcated parts would be found to be longer or more elongated, the adhesion should be effected on the anterior side ; whereas the contrary should be the case where the anterior one would appear to be more elongated. Only the remaining one of the two bifurcated parts of an ear-lobe would be pierced, cut in two and adhesioned on the top,

Chap. XVI. ] SUTRASTHA'NAM. 147

in the case where the other part would be found to be gone. A surgeon well-versed in the knowledge of surgery ''Sh^stras should slice off a patch of living flesh from the cheek of a person devoid of ear-lobes in a manner so as to have one of its ends attached to its former seat (cheek). Then the part, where the artificial ear-lobe is to be made, should be slightly scarified (with a knife), and the living flesh, full of blood'and sliced off as previously directed, should be adhesioned to it (so as to resemble a natural ear-lobe in shape).

A surgeon, wishing to effect any sort of adhesion other than those described before, should first collect the articles enumerated in the chapter on Preliminary Measures to Surgical Operations, together with milk, water, Dh^ny^mla (fermented rice boilings), Suramanda (transparent surface-part of wine) and powders of earthen vessel. Then the hair of the patient, whether male or female, should be gathered and tied up in a knot, and the patient should be given a light food (so as to keep up his strength without hampering his digestion) ; after which his friends and relations should be asked to hold him firm. Then having ascertained the particular nature of adhesion to be effected in the case, the smgeon should examine the local blood by incising, excising, scarifying or puncturing the affected lobes as found necessary, and determine whether the same is pure or vitiated. Then having

I_|8 THE SUSHRUTA SAMHITA'. [ Chap. XVI.

washed the blood with Dhanyamla and tepid water, if found vitiated through the action of the deranged (V^yu), or with milk and cold water in the event of the same being contaminated by the deranged Pittam, or with Suramanda and warm water in the case of its being vitiated by the action of the disordered Kapham, the surgeon shall bring about the adhesion by again scarifying the affected parts of the ear, so as not to leave the adhesioned parts elevated (raised), unequal and short. Of course the adhesion should be effected with the blood being still left in the parts that had been scraped. Then having anointed them with honey and clarified butter, they should be covered with cotton and linen, and tied with strings of thread, neither too loose nor too tight, and dusted over with powders of baked clay. Then directions should be given as regards the diet and nursing of the patient, who may be as well treated with the regimen laid down in the chapter on Dvi-vraniyam.

Authoritative verses on the subject : — Tlie patient should be careful not to disturb the bandage and avoid physical exercise, over- eating, sexual intercourse, exposure to, or basking in, the glare of fire, fatiguing talk, and sleep by day. For three consecutive days the ulcer should be anointed with unboiled oil ; and cotton soaked in the same substance should be placed over it, which is to be altered, each third day, till healing.

Chap. XVI.] SUTRASTHANAM. 14^

The incidental ulcer should not be tried to be healed up as long as the local blood (blood in the ulcer) is not fully purified ; or so long as there is haemorrhage from the seat of the affection or the local blood continues feeble. An ulcer, adhesioned with the least of the Vayu-vitiated blood continuing in its inside, will spontaneously burst or break open afresh. It will be again attended with pain, -burning, redness and suppuration in the event of its being closed with a little quantity of Pitta-deranged blood incarcerated in its inside. Adhesioned even with a little quantity of Kapha fouled blood in its cavity an ulcer is marked by itching and numbness. An ulcer adhesioned with the continuance of an active haemorrhage from its inside is marked by a brown or blackish yellow swelling. An ulcer, adhesioned at a time when the local blood, though otherwise good or pure, has been thinned or weakened through excessive bleeding, is followed by a corresponding emaciation (thinness) of the adhesioned part. The lobule of the ear thus adhesioned should be gradually pulled down and elongated after the complete healing of the local ulcer and the subsidence of its concomitant symptoms, and after the cicatrix has assumed the colour of the skin of the surrounding part. Otherwise the adhesioned part may be characterised by pain, swelling, inflammation, burning and suppuration, or the adhesion may again fall off. An adhesioned ear-lobe, unI50

THE SUSHRUTA SAMHITA. [ Chap. XVI.

accompanied by any of the distressing or unfavourable symptoms, should be gradually elongated by rubbing it with an unguent composed of the milk, fat, and marrow of any such animals and birds as the Godha, the Pratudas, the Vishkiras, the Anupas, or the Audakas as would be available, and clarified butter and the oil expressed out of the seeds of white mustard, boiled with the decoction or Kvatha of Arka, Alarka, VaU, AtivaU, Anant^, Apamarga, Ashvagandh^, V.idarigandha, Kshira-Shukla, Jalashuka and the drugs forming the group known as the Madhura, which should be previously prepared and carefully stowed in a covered receptacle.

IVIetrical texts :— Then the above medicinal unguent should be applied or rubbed over the lobe of the affected ear, whereby all the disturbing or unfavourable symptoms would be subsided, thus favouring its firm and steady growth. Similarly a plaster composed of Yava, Ashvagandh^, Yashtyahva, and Tila, pasted together might be rubbed over the affected ear-lobe with advantage. Oil prepared and boiled with the essence of Shatavari, and Ashvagandh^, or Payasya, Eranda, Jivana and milk increases the growth of an ear-lobe. The lobe of an ear, which refuses to grow in size in spite of being fomented and lubricated as above indicated^ should be scarified with slight longitudinal incisions on its anterior side (that is on the side nearest to the cheeks)

Chap. XVI. ] SUTRASTHANAM. I^l

and not on the posterior one, as such a procedure might be attended with dreadful results.

An ear-lobe should not be tried to be elongated just after the adhesion of its two severed parts, inasmuch as the centre of the adhesion, still being raw, might cause them to fall off again. Thus an ear-lobe under the circumstance should be gradually elongated, only when it would be found to be marked by the growth of hair on its surface, and the hole or the perforation has assumed a circular look, and the adhesion has become firmly effected, well-dried, painless, even and level in its entire length.

The modes of bringing about an adhesion of the two severed parts of an e;f\-lobe are innumerable ; and a skilled and experienced surgeon should determine the shape and nature of each according to the exigencies of a particular case.*

* Additional Text :— O Sushrula, again I shall deal with diseases which affect the lobule of an ear under the circumstance described above The deranged bodily Vdyu, Pittam and Kaphani, either jointly or severally, give rise to several types of diseases which affect the lobule of an ear. The deranged V^yu produces numbness and an erysipelatous swelling and ulcer about the affected ear-lobe, while an erysipelatous ulcer in the locality accompanied by swelling, burning, suppuration, etc., should be ascribed to the action of the deranged Pittam. Heaviness, numbness and swelling of the ear-lobe accompanied by constant itching in the affected locality mark the action of the deranged Kapham. The medical treatment in these cases consists in effecting a subsidence of the particular deranged humour by means of diaphoresis, lubrication, Parishekas (medicated plasters) or blood-letting as the case may be. These measures should be moderately applied and a nutritive and invigorating food should be pres1^2 THE SUSHRUTA SAMHITA. [Chap. XVI.

Rhinoplastic operations : -Now I shall deal with the process of affixing an artificial nose.

cribed for the patient. The physician who is well familiar with the actions of the deranged bodily humours as described above, should be looked upon as alone entitled to take in hand a case, which falls under the head of one of the preceding types.

Now I shall enumerate the names of the several diseases which affect a severed lobe of the ear and describe the sjTnptoms which each of them develops in succession. They are known as UtpStaka, Utputuka, Shyava, Bhrisam-kanduj^ta, Avamantha, Sakanduka, Akundaka, Granthika, J5mvala, SrAvi and Dihavdna. Now hear me discourse on the nature of medicinal treatment to be adopted in each of them.

Remedies : — A plaster composed of the drugs known as Apam£rga, Sarjarasa, Patala bark and Lakucha bark pasted togather, or a medicated oil prepared and boiled with the preceding substances should be applied in a case of the Utpataka type, wherea' a case of the Utputuka type would prove amenable to a medicinal plaster consisting of Shamp&ka, Shigru, Putika, the fat and marrow of a GodhS and the milk and bile of a she-deer, she-buffalo or sow, pasted togather ; ^r to a medicated unguent composed of the abovesaid substanees duly Lioiled with oil. Similarly, a medicinal plaster composed of the drugs known as Gauri, Sugandhd, ShydmS, Anantd, Tanduliyakam, or an oil prepared and boiled with the extract of the preceding drugs, would prove beneficial in a case of the Shyiva type of the desease. In a case of the Vrisham-Sakundakam type, the affected part should be rubbed or lubricated with an unguent or medicated oil prepared with the boiled extract of PathA, Rasanjanam, Kshoudram, and warm Kdnjik5m. or a plaster composed of the same drugs and substances should be applied over the diseased locality.

In a case of ulceration, the ulcerated ear-lobe should be rubbed with the oil prepared and boiled with the drugs known as Madhukam and KshirakSkoli, or with those which form the group known as the Jivakddi-Varga ; while in a case where Vringhanam measures are to be adopted, lard prepared from the fat of a Godhd, boar, or snake might be used with advantage. In the Avamanthaka type the diseased ear-lobe should be washed and covered with a plaster composed of the drugs known as Prapaundarikam, Madhukam, Samanga and Dhavam, or rubbed with oil prepared and boiled with the same drugs. Similarly, a case of Kandu-Juta (accompanied with itching) would yield to a plaster composed of the drugs known as SahadevA, Vishvadevd, and Saindhava salt pasted with goat's milk, or to the medicated oil boiled and prepared with the same drugs and substances.

Chap. XVI.] SUTRASTHANAM. 1 1;^

First the leaf of a creeper, long and broad enough to fully cover the whole of the severed or clipped off part, should be gathered ; and a patch of li\ing flesh, equal in dimension to the preceding leaf, should be sliced off ;from down upward) from the region of the cheek and, after scarifying it with a knife, swiftly adhered to the severed nose. Then the coolheaded physician should steadily tie it up with a bandage decent to look at and perfectly suited to the end for which it has been employed (Sadhu Vandha). The physician should make sure that the adhesion of the severed parts has been fully effected and then insert two small pipes into the nostrils to facilitate respiration, and to prevent the adhesioned flesh from hanging down. After that, the adhesioned part should be dusted with the powders of Pattanga, Yashtimadhukam and Rasanjana pulverised together ; and

In a case of the Granthika type (accompanied by the formation of knotty growths in its inside) the knotty growths or glandular formations should be first removed, and che affected locality should be bled with a surgical instrument and dusted with powdered Saindhava salt. Likewise, in a case of J^mvala type, blood-letting should be resorted to by scarifying the seat of the disease, which should be then washed with a spray of milk. The ulcer =^ ild be healed after the perfect purification of its internal morbid c^ Of ts. A case of the Srivi (secreting) type would readily vield to a inal plaster composed of the drugs known as Madhuparni,

snd Mad' ..alil, or of Madhukam pasted with honey, or to the medicinal oil Uprepared and boiled with the same drugs and substances. A case of the Jahyam^na (burning) tj'pe should be treated with a plaster composed of the drugs known as the five Kalkas and Madhukam pasted together and nixed with clarified butter, or with a pasted compound of the drugs which form the group of the Jivakadi Varga with a quantity of clarified butter added to it. 20

154

THE SUSHRUTA SAMHITA. [Chap. XVI.

the nose should be enveloped in Karp^sa cotton and several times sprinkled over with the refined oil of pure sesamum. Clarified butter should be given to the patient for drink, and he should be anointed with oil and treated with purgatives after the complete digestion of the meals he has taken, as advised (in the books of medicine). Adhesion should be deemed complete after the incidental ulcer had been perfectly healed up, while the nose should be again scarified and bandaged in the case of a semi or partial adhesion. The adhesioned nose should be tried to be elongated where it would fall short of its natural and previous length, or it should be surgically restored to its natural size in the case of the abnormal growth of its newly formed flesh. The mode of bringing about the adhesion of severed lips is identical with what has been described in connection with a severed nose with the exception of the insertion of pipes. The physician, who is well conversant with these matters, can be alone entrusted with the medical treatment of a King.

Thus ends the sixteenth chapter of the Sutra-Sthina n in the Sushruta

SamhitS which treats of the Piercing and Bandaging of t .-lobes.

Jivaw

opted, i with

nd

2d

as the :es.

CHAPTER XVII.

Now we shall discuss the Chapter which deals with the mode of distinguishing between suppurating and nonsuppurating swellings. Ama-pakkaishaniyamadhyayam.

Diseases such as, Granthi (Aneurism), Vidradhi, (abscess) and Alaji (inflammation of the edge of the cornea) etc. are ushered in by a preliminary swelling which subsequently develops symptoms peculiar to each of them. These diseases differ in their symptoms and outward shape. A swelling which may appear at any part of the body, and is round, elevated, even, or uneven in its (surface) is called a Shotha (swelling). It restricts itself to the skin and flesh of its locality and is characterised by the several or concerted action of the deranged bodily humours. The Shothas (swelling) admit of being divided into six different types according as they are caused by the action of the deranged Vayu, Pittam, Kapham or blood, or are due to the concerted action of the three fundamental humours of the bod)'', or are of traumatic origin.

Now we shall describe the symptoms which

maT'k the respective actions of the humours in a

welling. A swelling due to the action of the deranged

iyu a.'tsumes a reddish or blackish hue and is shifting

1 its ciiif acter. It feels rough and soft to the touch,

1^6 THE SUSHRUTA SAMHITA'. [ Chap. XVII.

and is marked by a sort of aching pain (peculiar to the deranged Vayu) which vanishes at intervals.

A swelling, due to the action of the deranged Pittam, assumes a yellowish hue. It is soft and fluctuates under pressure, and is marl^ed by an accumulation of blood in its body. It swiftly shifts from one part of the body to another, accompanied by a burning, sucking pain. A swelling, brought ^bout through the deranged condition of the Kapham, assumes a grey or whitish colour. The skin becomes glossy and cold, and the swelling very slowl)'- changes its original site, if it shifts at all, accompanied b}- pain and itching. A swelling engendered through the concerted action of the three bodily humours successively manifests the symptoms and assumes the colours respectively peculiar to each of them. The symptoms which mark a swelling due to the action of the vitiated blood are identical with those which are exhibited in a swelling of the Pittaja type with the exception of the blackness of the part (and an increase of heat). A swelling due to an external blow traumatic) manifests symptoms peculiar to'the Pittaja and blood-origined types.

A swelling, which does not 3'ield to internal and external remedies on account of an excessive accumula tion of the deranged local humours, or through +' insufficient or contrary effects of the remedial ame shows sign of suppuration. i can

/ /

Chap. XVII.] SUTRASTHANAM. 157

Now hear me describe the symptoms, which respectively mark an unsuppurated, suppurating or suppurated swelhng. The un suppurated or immature stage continues as long as the skin of the swelling retains its natural hue, marked by a little pain and heat in its inside, and coldness, hardness and a slight elevation of its surface.

The suppurating stage gives rise to a sensation of pricking pain in the affected locality. The swelhng seems as if it is being pricked with needles, or bitten or wandered over by a host of ants, or cut with a knife, or pierced with a spear, or thrashed with a club, or pressed with the hand, or scraped round with fingers, or burnt with a fire or an alkali. The patient complains of a sort of sucking, burning pain in the swelling of a fixed or shifting character. The patient, as if stung by a scorpion, does not find comfort in any place or position. The hue of the local skin is changed and the swelling goes on increasing like an inflated leather bag ; and fever, thirst, a burning sensation and aversion to food etc. gradually supervene.

The suppurated stage is marked by an amelioration of the local pain and a yellowishness of the skin over the swelling, which cracks and seems too big, thus giving pu§ to folds in the integument. The swelling exhibits the uation under pressure and shows perceptible signs large cdinution. Moreover, it yields to pressure and

1^8 THE SUSHRUTA SAMHITA. [ Chap. XVII,

reaches its former height when the pressure is removed. The pus or the suppurated matter changes its place, or shifts from one part of the sweUing to another under pressure hke water in a bloated leather bag. The distressing symptoms gradually subside ; the patient again evinces a desire for food, and feels a constant inclination for scratching the affected part which is characterised by a sort of aching pain. Sometimes, as in cases of traumatic swelling or in those brought about by a deranged condition of the Kapham, the suppurating process is restricted to the deeper tissues of the affected part and hence fail to exhibit its characteristic symptoms — a fact which often misleads a physician (surgeon) as regards the true state (lit : — whether suppurated or not) of the accompan3'ing swelling. But the knowledge that a process of suppuration, occurring in the deeper tissues of an affected part, is accompanied by alleviation of the pain and swelling which becomes as compact as a stone and cold to the touch, and the local skin resuming its natural colour, would unquestionably ward off all apprehensions for error of judgment.

Authoritative verses on the subject :— A physician (surgeon) who is fully conversant with the symptoms which are respectively exhibited by (an inflammatory) swelling in its unsuppurated, supT purating and suppurated stages, is alone worthy of the epithet ; the rest are but impostors. Since there can

Chap. XVil. ] SUTRASTHANAM. 159

be no pain without the intervention of the deranged V^yu ; and no suppuration can set in without the action of the deranged Pittam ; nor pus, without the action of the deranged Kapham ; it is evident that a suppurated swelling is marked b}^ the combined and simultaneous action of the three deranged humours of the body.

According to certain authorities, the deranged Pittam gets the preponderance over the local Vayu and Kapham, and transforms the blood into pus out of its own preponderant energy.

The incision or opening of a swelling in its inflammatory or unsuppurated (lit. immature, unripe) stage is attended with the destruction of the local flesh, ligament, bone, vein, or joint, and is usually followed by excessive haemorrhage. The incidental wound becomes extremely painful. Many distressing symptoms begin to manifest themselves in succession and cavities are formed inside the wound which may lapse into a case of Kshata-Vidradhi (a type of ulcerated abscess).

On the other hand, a fully suppurated swelling, left unopened for a long time out of fear or ignorance by the attending physician, is attended with symptoms which are fraught with dreadful consequences. The accumulated pus, unable to find an outlet, is infiltrated and attacks the deeper tissues of the affected part, and forms large cavities or sinuses in their inside, thus converting

l6o THE SUSHRUTA SAMHITA. [Chap. XVII.

the disease into one of a difficult or incurable type.

Authoritative verses on the subject : — The physician (surgeon) who opens an unsuppurated or unripe swelling out of ignorance, as well as the man who neglects a fully suppurated one, should be looked upon as the vilest Chandala for his wrong or incorrect diagnosis. The patient should be provided with a meal before the surgical operation, or strong wine should be given him, if he is found to be addicted to the habit of taking any. The effect of a good meal under the circumstance will be to keep up the strength of the patient and to guard against his swooning during the operation, while the effect of wine will be to make him unconscious of the pain. The rule as regards the feeding and anaesthetising (wine giving) of the patient should be strictly adhered to, since the internal vital principle of a man is invigorated by the strength of his body which is the product of lymph-chyle, the essence of food, and the quintessence of the five material principles. A swelling, no matter whether limited or extensive, spontaneously runs on to suppuration, if not medicinally treated, or left to nature. The base of such a swelling goes on extending. It becomes unequally suppurated and reaches an unequal elevation, thus affecting the deeper tissues of the part and swiftly running into one of an incurable type. A swelHng, which does not yield to the application of medicated plasters

Chap. XVII. ] SUTRASTHANAM. l6l

or to corrective or blood-letting measures, speedily and uniformly suppurates, and • is marked by a small and restricted base and a circular or conical elevation. As a blazing fire fed by gusts of favourable wind soon consumes a withered forest, so the incarcerated pus, in the absence of any outlet, attacks and eats away the healthy flesh, veins and nerves of an organism.

Surgical acts in connection with an abscess (Shotha) may be divided into seven kinds such as i. mutilation (Vimlapanam) of the swelling by massage,

2. Avashechanam (bleeding or application of leeches)

3. Upanaham (poulticing) 4. Patanam (opening or incision; 5. Shodhanam (purification of the internal morbid matter of an incised boil with corrective medicines) 6. Ropanam (healing) and 7. Vaikritdpaham (restoring of the natural colour of the skin to the cicatrix).

Thus ends the .scvciUecnlh Chaplei of ihc Suiiaslhfinam in ttie Siisliiul;! Sanihit^ which lieals ofhuw to (hslinguisli Ijetween suppurating and noii-suppurating swelhngs.

21

CHAPTER X V 1 1 1 .

Now we shall discourse on the Chapter which treats of dressings and bandages of ulcers (VranarlepanaVandha-Vidhi-madhyayam).

A medicinal plaster should be regarded as the general and most important remedy in all cases of (inflammatory) swelling. We shall presently discuss the nature of plasters to be used in each specific form of disease. A bandage plays a more important part (than a medicinal plaster) as regards its healing and curative efficacy, inasmuch as it materially contributes to the purification and healing of an ulcer and keeps the joints steady. A medicinal plaster should be applied from down upward or in a direction contrary- to that of the local hair (Pratiloma). It should never be applied (so as to run down with the local hair), since a plaster, applied as directed above, would firmly stick to the surface of the affected part, and naturally percolate through the follicles of the hair and the external orifices of the vehicles of perspiration (Sudoriferous ducts), thus permeating the organism with its own native potency and virtue.

A medicinal plaster should be removed or replaced by a fresh one as soon as it has become dry, except in cases where the purpose of its application

Chap. XVIII. ] SUTRASTHANAM. l6^

would be found to be the drawing of pus to a definite head (Pidayitavya Vrana).'

A dried medicinal plaster will prove useless or abortive, and may act as a caustic or corrosive agent. A medicinal plaster admits of being grouped under any of the three subheads of Pralepa, Pradeha and Alepana (according to its thickness or consistency) etc.

IVIeciicinal plasters :— A medicinal plaster of the Pralepa class is applied thin and cold, and is made to be endued with an absorbing (Vishoshi) or non-absorbing Avishoshi*) property according to the nature of the eftbct desired.

On the other hand, a medicinal plaster of the Pradeha class is applied either thick or thin, warm or cold, and acts as a non-absorbent.

A medicinal plaster of the Alepana class stands midway between a Pralepa and a Pradeha.

Of these, a plaster of the Pralepana class is possessed of the efficacy of pacifying or restoring the deranged blood and Pittam to their normal condition. A plaster of the Pradeha class pacifies the deranged Vayu and Kapham and tends to bring about the union, purification, and healing (of an ulcer), causing the

* As in the case of a Pidayitavya ulcer, described before, where the withdrawing or gathering of pus to a definite head is desired.

164

THE SUSHRUTA SAMHITA. [ Chap. XVIII.

subsidence of pain and swelling. Hence it should be used in all types of swelling whether ulcerated or otherwise.

A medicinal plaster (Alepanam) applied over an

ulcer is called by the changed epithet of Kalka or f ...

Niruddha-Alepanam (arrestive or astringent plaster).

The function of such an Alepanam consists in arresting a

local haemorrhage, in softening the ulcer, in withdrawing

sloughing or putrifying flesh from its cavity, in checking

the formation of pus in its inside, and in correcting

the morbid matter or deranged humours (that retard

its union and healing).

IVIetrical Texts : — A medicinal plaster of the Alepanam class would prove beneficial in a sweHing marked by the absence of suppuration, inasmuch as it subdues the characteristic symptoms of each of the deranged bodily humours y/2, the burning sensation (peculiar to the deranged Pittam), itching (incidental to the deranged state of Kapham) and the aching pain (which marks the disorder of the bodily Vayu). Its action lies principally in cleansing the skin, the flesh and the blood of all morbiferous diatheses, in removing the burning sensation, and in alleviating the piercing pain and itching.

A physician (surgeon) should use an Alepana in (ulcerous) diseases appearing about the anus, or about any other vital part ; Marnias) of the body, with a view

Chap. XVIII.] SUTRASTHANAM. 1 5^

to bring about the purification of the (local deranged humours). In diseases caused by a deranged condition of the Vayu, Pittam or Kapham, medicinal plasters should be respectively mixed with a quantity of clarified butter, measuring a sixth, quarter, and an eighth part of their respective quantities.

It has been said that the thickness of an Alepanam "should not be made to exceed that of the newly-flayed skin of a buffalo. Under no condition, should a medicinal plaster be applied at night, inasmuch as such a measure would arrest the escape or radiation of heat from the swelling in virtue of its own inherent humidity, and thus bring on an aggravation.

Metrical Texts : — In diseases, which are amenable to the application of medicinal plasters of the Pradeha type, as well as in swellings resulting from the vitiated condition of blood and the Pittam, or in those which are of extrinsic origin, or are due to the effect of a poison or blow, the plaster should be applied cold, by day. A plaster should not be applied without removing the previous one, nor over the one applied on the day before, as this would increase the local heat and aggravate the pain and the burning sensation on account of its greater or increased thickness. A medicinal plaster, previously used, should not be moistened and applied again ; it should be held

l66 THE SUSHRUTA SAMHITA'. [ Chap, xvili.

as absolutely ineffective owing to its virtue having been previously used or soaked in/

Articles of bandaging^ :— Now we shall enumerate the names of articles which are required in bandaging ulcers. They are as follows : —

Kshauma (cloth woven with the fibres of Atasi plant), Avika (blankets made of sheeps' wool), Dukulum (loom-silk), Kausheya (silk), the Patroma (a kind of cloth made of the fibres of Naga trees, which grow in the provinces of Paundra and Magadha), the Chinapatta (Chinese cloth), Antarvalkala (the inner bark or fibres of a tree), Charma iskin), the Alfivu Shakala 'the skin of a gourd), the Lata-Vidala (half thrashed Shyama creepers), string or cord, the cream of milk, Tula-phalam (cotton seeds) and iron. These accessories should be used in consideration of the exigencies of each case and the time or the season of the year in which it occurs.!

* This portion of the text has been omitted hy Chakrapani in his commentary entitled the Bhdnutniifi.

+ In a swelling or ulcer caused by the deranged \'a\\x and Kapham, the bandage should consist of a piece of thick cloth; whereas in summer it should consist of thin linen. Similarly, a bandage, tied round anv deep or hollow part of the body, should consist of a piece of thick cloth. The contrary rule should be observed, when the seat of the bandage would be at any flexible part of the body.

Similarly, in the ca.se of a snake-bite, a ligature .should be- firmly tied above the punctured wound with a string or twisted cord of cotton, while a fractured bone should be set right by twisting bunches iif half-thrashed shydmS creeper (LatAvidala) round the seat of fracture. A local hemorrhage

Chap. XVIII. ] SUTRASTHAN A M. 1 67

Bandag'es : — The fourteen different forms of bandage are named as the Kosha (a sheath or scabbard), the D^ma (a cord or chaplet , the Svastika (cross), the Anuvelhta a twist), the Pratoli (a winding street or road), the Mandala (ring), the Sthagika (a betel -box), the Yamaka (double or twin), the Khatta (a bedstead), the China (a streamer), the Vivandha (noose), the Vitana (canopy) the Gophana (cow-horn), the Panchangi (five limbed). Their shapes can be easil}' inferred from the meanings of their names.

Applications :— Out of these, the Kosha or the sheath-shaped bandage should be tied round the thumb and the phalanges of the fingers ; the Dama or chaplet-shaped bandage, round the narrow or unbent parts of the body ; the Svastika or cross shaped, round the joints, round the articulations or the Marmas known as the Kurchakas (Navicular ligaments) round the eye-brows, round the ears and round the region of the breast. Similarly, the bandage, known as the Anuvellita, should be used when the seat of the affection would be found to be situated at the extremities (hands and legs\ A bandage of the Protoli class should be tied round the neck or the penis ; the Mandalam 'ringshould be arrested by binding the part with milk-cream, while the aflected part in a case of Ardita (facial paralysis) as well as a broken tooth should be bound with strings of iron, gold or silver. Warts, etc. should be bandaged with Ela (cardamom skins), while dried ^ourd-skins should be used in bandaging ulcers on the head (scalp).

1 68 THE SUSHRUTA SAMHITA. [Chap. XVlil.

shaped), round the circular parts of the body ; the Sthagika (betel-box), round the glans-penis and the tips of the fingers ; the Yamakam, round the confluent or contiguous ulcers ; the Khatta (bedstead-shaped), over and around the cheeks, cheek-bones, and the parts between the ears and the eye-brows ; the Vitdnam over the skull, the Gophana (horn-shaped), round the region of the chin ; and the Panchangi, round the part lying above the clavicles.

In short, a bandage of any particular shape should be tied round the part of the body to which it would be found to be most suited. Now we shall deal with the Yantranas (fastenings of bandages) which admit of being divided into three different classes according as they are fastened above, below, or obliquely round an ulcer.

Kavalika' (Tow) :— Any soft stuffing or tow (such as the leaves or the bark of trees of medicinal virtues) between the medicine applied over an ulcer and the bandaging linen is called the Kavalika (medicated tow). The tow or the Kavalika should be placed thickly (on the seat of affection) ; and then the physician (surgeon; having pressed it with his left hand should* place a piece of straight, soft, untwisted,

* Carefully examining whether ihe applied remedy had been unifurmly dislributed over the diseased surface and whether tlie contemplated pattern of bandage would l)e actually suited to the case.

Chap. XVIII. ] SUTRASTHA'NAM. 1 69

and unfolded or unshrivelled linen over it, and then firmly tie up the bandage in a manner so as not to leave any knot over the seat of the ulcer, or to cause any discomfort to the patient.

Introduction of lint :— A Visheshika (lint) saturated with hone}', clarified butter, and a medicinal paste should be inserted into the ulcer. Care should be taken not to introduce the lint extremely dry, or oily (oversoaked in a lubricating or oily medicinal preparation), inasmuch as an over-lubricated lint would give rise to an excessive formation of slimy mucus in the ulcer, whereas, its parched substitute would bring about the friction and the consequent breaking of the edges of the ulcer, like one misplaced or wrongly inserted.

A bandage should be tied in any of the three ways of Gadha, Sama and Shithila fastenings according to the shape and seat of the ulcer.* A tight bandage (Gadha- Vandha) should be tied round the buttocks, round the sides, round the arm-pits, round the inguinal regions, round the breast or round the head. A bandage of the Sama pattern should be fastened round the ears, round the extremities (hands

* Additional text : — A bandage, tightly tied round an ulcerated or affected part of the body without causing any pain or discomfort to the patient, is called a GAdha-Vandha, while the one which is loosely bound is called Shithila, the one neither too tight nor too loose being called a SamaV'andha. 22

170

THE SUSHRUTA SAMHITA. [Chap. XVIII,

and legs), round the face, round the throat, round the lips, round the penis, round the scrotum, round the back, round the belly and the chest. A loose bandaging (Shithila-Vandha) should be the rule in the region of the eyes and locations of important joints or unions.

An ulcer, brought about or characterised b)^ the symptoms of the deranged Pittam and occurring at a place where a tight bandaging is indicated, should be fastened with one of the Sama-Vandha class, and with a Shithila bandage where one of the Sama type would be indicated ; whereas it should not be bandaged at all in the event of a loose bandage (Shithila-Vandha) being indicated. The same rule should be observed in the case of an ulcer caused through a diseased or contaminated state of the blood. Similarl}'', in the case of an ulcer produced through a deranged condition of the Kapha m, a loose bandaging, otherwise enjoined to be adopted, should be substituted for one of the same pattern. A tight bandage should give place to a lighter one under the same circumstances, and such a procedure should be deemed as holding good even in the case of an ulcer caused by the action of the deranged Vayu.

In summer and autumn, the bandage of an ulcer, due to the vitiated blood or Pittam, should be changed twice a day ; while the one tied round an ulcer of the deranged Vayu or Kapham, should be changed on each

Chap. XVIII. ] SUTRASTHANAM. 171

third day in spring and Hemanta. Similarly, an ulcer, marked by the action of the deranged Vayu, should be bandaged twice a day. " Thou shalt exercise thy own discretion, and vary or adopt the preceding rules of bandaging according to the exigencies of each case."

A medicated lint fails to have any efficacy but rather tends to augment the local pain and swelling where a bandage, enjoined to be loosely bound, or bound up with moderate and uniform steadiness (Sama-Vandha), is replaced by a tight or deep fastened one (GadhaVandha,. A loose bandage, injudiciously used in a case where a tight or a moderately firm bandage should have been used, would cause the medicine to fall off from the lint and give rise to the consequent friction and laceration of the edges of the ulcer. Similarly, a moderately firm and steady bandage (Sama-Vandha; fastened in a case where a light or loose bandage should have been used, would fail to produce any effect. A proper bandage would lead to the subsidence of pain, and the softening of the edges of the ulcer, thus bringing about a purification of the local blood.

Evils of non- bandaging :~An ulcer, left uncovered and untied with a suitable bandage, is soon assailed by gnats and flies. It is moistened by sweat and cold wind, etc. and stands in danger of being irritated by deposits of many foreign matters

172 THE SUSHRUTA SAMHITA. [ Chap. XVIII.

such as> the particles of bone, dust, weeds, etc. Moreover, a constant exposure to heat or cold brings on varied pains, the ulcer develops into one of a malignant type, and the applied medicinal plasters are dried, encrusted and speedily fall off.

IVIetrical Texts :— A smashed, lacerated, fractured, dislocated, displaced bone, or a vein or a ligament similarly jeopardised, may be soon healed or set right with the help of a surgical bandage. The patient is enabled by such a means to lie down, or stand up or move about with ease. And an increased facility of rest or movement leads to speedy healing.

Cases where bandaging is prohibited : —Ulcers should not be bandaged at all that are due to the deranged condition of blood or Pittam, or to the effects of a blow or of any imbibed poison, and characterised by a sucking, burning pain, redness, or suppuration, as well as those which are incidental to burns, or to the applications of actual or potential cauteries marked by a sloughing or phagedenic character.

Metrical Texts :— An ulcer due to a scald in a leper or a carbuncle in a diabetic patient (Pidaka) as well as a fleshy condylomata due to a bite from a venomous rat, or any other poisonous ulcer should not be bandaged at all. The same rule should be observed

* Different reading :— Pricking, burning pain.

Chap. XVIII.] SUTRASTHANAM. 1 73

in the case of a dreadful suppuration about the anus, or in that of a sloughing ulcej. An intelligent physician, familiar with the specific features of ulcers, should observe the shape of the one under treatment, and prognosticate the result from its seat or locality and the nature of the deranged bodily humours involved in the case. The season of the year in which an ulcer is first seen to appear also determines the nature of the pfognosis.

Bandages may be tied up either from above, below, or from the sides of a diseased locality. Now I shall fully describe the process of bandaging an ulcer.* First the Kavalika or tow should be thickly laid over the seat of the ulcer and after that a piece of soft and unshrivelled linen should be placed upon it, and the bandage should be loosely or tightly tied up according to the directions laid down before.*

The lint and the (inserted) medicine should not be over-lubricated and must not be inordinately oily in asmuch as such a lint or medicine would give rise to the formation of excessive and abnormal slimy mucous in the ulcer. On the other hand, an extremely dry lint would set up friction and laceration of the edges of the ulcer, like the one wrongly or improperly inserted

* Several authorities such as GayadAsa, Brahmadeva, etc. hold this portion of the text to be an interpolation. Both Dallana and ChakrapSni have included it within their commentaries with nearly the same remark.

174 THE SUSHRUTA SAMHITA. [ Chap, xviii.

into its cavity, causing numbness, excessive exudation and unevenness of its surface. A lint, properly saturated with a medicinal plaster and rightly inserted into the cavity of an ulcer, leads to its speedy healing. All secreting measures in connection with an ulcer should be continued or stopped according to its condition, whereby the nature and shape of the bandage should be determined as well. An ulcer, due either to the deranged condition of blood or the Pittam, should be dressed and bandaged once a day which may be extended to a number of times in the case of an ulcer brought about by the deranged Kapham and Vayu. The pus or the local morbid matter should be secreted by pressing the base or the bottom of an ulcer and b}- gently moving the hand along it in a contrary' direction (down, upward ; and all bandages around joints and Gudasandhis) should be duly tied up.

The rules laid down under the head of adhesioning the parts of a bifurcated ear-lobe would hold good in a case of severed lips as well. The measures amply discussed in the present Chapter should be extended by means of inference, analogy and judgment to apply mutatis mutandis to the bandaging of a fractured or dislocated bone.

An ulcer, properly bandaged, has a greater chance of not being affected by lying down, sitting up, or any other movement of the patient, nor by the joltings

Chap. XVIII. ] SUTRASTHA'NAM. 1 7^

of a conveyance he may ride or be carried in. An ulcer affecting a vein or a ligament or the skin (superficial) or the flesh or the bones cannot be healed without bandaging it. An ulcer situated in any of the internal chambers (cavities) of the bod}', or occurring at any junction of the limbs or organs, etc. or having its seat in a bone and whether of a deep, superficial, malignant, or corrosive character, cannot be brought to a successful termination without the lielp of a bandage.

Thus ends the eighteenth Chapter of the Sutrasth^nam in the Siishruta Samhita which treats of the dressing and bandaging of ulcers.

CHAPTER XIX. Now we shall discuss the Chapter which treats of the management or nursing of a patient with an ulcer etc. (Vranito-pa^saniya-madhyaryam).

First of all a suitable chamber should be sought and selected for a patient, suffering from an ulcer. It should be roomy and spacious and situated in a commendable site.

IVIetrical Text :— Diseases, which are physical, mental or traumatic in their origin, can never attack a person who dwells in a clean and spacious chamber, protected from excessive heat, and strong gusts of wind.

The bed should be spread clean, ample and comfortable, with the head of the beadstead turned towards the east, and provided with some kind of a weapon.

rVIetrical Texts :— In a spacious and wellspread bed, an ulcer-patient can toss about and move his limbs with the greatest comfort. The reason for the head being turned towards the east is that the patient may easily make obeisance to the (demons and) celestial spirits, who inhabit that quarter of the sky. Thus the patient shall lie in comfortable posture, attended upon by his sweet-talking friends and relations.

Chap. XIX. ] SUTRASTHANAM. 1 77

Metrical Text :— The friends and relations of a patient shall alleviate , the pain of his ulcer with pleasant and interesting topics, and by solacing him with the prospect of a speedy recovery. An ulcerpatient should not sleep in the day time, as it tends to aggravate the pain, swelling and redness of the ulcer, increases its exudations, and gives rise to itching and heaviness of the limbs.

The patient must carefully protect the ulcer when moving any of his limbs, such as standing up, or sitting down, or turning on his sides, or while moving about, or speaking in a loud voice.

IVIetrical Text : — An ulcer-patient, even if he feels himself strong and capable, should avoid a standing or sitting posture, as well as locomotion, and day-sleep.* These acts done to excess, or a long confinement to bed would aggravate the bodily Vayu, thus causing pain in the ulcer.

He should studiously avoid the company and touch of, and even conversation with, women with whom he can legitimately have intercourse.

Metrical Text : — The sight of a woman etc might lead to the secretion and emission of semen and

* Different reading : — Ridint; in a carriage or on horseback, and garrulousness.

23

178 THE SUSHRUTA SAMHITA. [ Chap. XIX.

give rise to all the distressing symptoms, which are consequent upon an act of actual coitus under the circumstance.

Prohibited diet :— A diet consisting of newly harvested Dhan3''am, Masha pulse, Sesamum_, Kalaya, Kulattha, and Nishpaba should be avoided by an ulcer-patient. The pot-herbs known as Haritakashaka, acid, saline or pungent substances, treacle and its modifications, cakes, dried meat, dried pot-herbs, goat's flesh, mutton, meat of animals which are amphibious in their habits or which live close to water, lard, cold water, Krishara (a composition prepared with sesamum, Masha pulse and rice), P^yasa (a sweetened preparation of rice, milk and sugar boiled together), curd, milk and whey should be regarded as unwholesome.

iVIctrical Texts :— Vegetables and articles which belong to the groups commencing from the one technically known as the Nava-Dhanya-Varga, and ending with the one known as the Takra-Varga, should be understood as possessed of the property of ' increasing the pus in an ulcer and of aggravating the deranged bodily humours. If in the habit of taking wine, an ulcer-patient will do well to avoid the use of spirituous liquors, such as Mairaya, Arishta, Asava, Sidhu, Sura and its varieties.* An ulcer may develop

* The species of wine which are made of the expressed juice of grapes and are antacids in their virtues, as well as those mentioned under the head of Haemoptysis, may be given to an ulcer-patient.

Chap. XIX. ] SUTRASTHA'NAM.

179

into one of a malignant type through the use of a wine which is acid in its taste, or is sharp, dry and heat-making in its potency, or is followed by almost instantaneous intoxication.

An ulcer-patient should avoid all things that retard the progress of a rapid cure, such as wind, dust, smoke, exposure to heat and cold, over-eating, unpleasant sounds and sights, envy, humiliation, fear, anger, grief, scheming, keeping of late hours, sitting or lying in an uneven posture, fasting, garrulousness, physical exercise, leaping or a standing posture, locomotion, exposure to cold winds, ingestion of unwholesome, incompatible or indigestible substances, and flea-bites on the affected locality.

IVIctrical Texts :— The food, partaken of by a weakened and emaciated ulcer-patient, is not fully digested owing to the above mentioned, and other multifarious causes. The undigested food violently disturbs and aggravates the bodily humours, which move about in the body and give rise to swelling, secretion, burning pain and suppuration in the ulcer.

An ulcer-patient should always be clad in clean and white garments, have his hair and nails closely clipped and pared off, and live in humble devotion to the Br^hmans, to the gods and the preceptors. The rites of benediction and divine peace should be done unto him. Wherefore ? Because the monsters and

j8o the SUSHRUTA SAMHITA. [Chap. XIX.

demons of mighty prowess, who are the attendants of the gods Pashupati, Kuvera and Kum^ra, roam about in quest of prey, and visit the bedside of an ulcer-patient out of their fondness for flesh and blood, being attracted thereto by the smell of the secreted and morbid matter in the ulcer. These evil spirits come to take away the life of a patient in a case which is doomed to terminate fatally, while in a successful case their advent is due to the desire of extorting sacrificial oblations from him.

Authoritative verse on the subject : —These honour-seeking evil spirits should be worshipped and propitiated with the whole heart ; and offerings of burning incense sticks, edibles and sacrifices, etc. should be made to them with the greatest humility.

The evil spirits, worshipped and propitiated as above, spare the life of a self-controlled patient ^out of compassion '. Hence he shall be kept in a chamber furnished with flowers, garlands, weapons, fried paddy, and lamps kept continuously burning. His friends and relations should regale him with fond and loving topics to drive away the feeling of sleepiness with the prospect of a speedy cure.

Metrical Texts :— A patient, constantly cheered with the suggested prospects of a speedy

Chap. XIX.] SUTRASTHANAM. l8l

recovery, and beguiled with pleasant and congenial discourses, soon gets rid of his complaint.

Morning and evening, the physicians and the Brdhmans should perform the rites of benediction, over him^ as laid down in the Rik, Yajuh, Saman and the Atharva Vedas.

IVIetrical Texts : — For ten consecutive days, the room of the patient should be diligently fumigated, morning and evening, with the fumes of mustard, Arishta-leaves, clarified-butter and salt made into a kind of incense stick.

Drugs such as Chhatra, Atichhatra, Languli, Jatil^, Bramhacharini, Lakshmi, Guh^^ Atiguha, Shata-viryaya, Sahasra-viryaya and white mustard seeds should be placed on the head of the patient.

Metrical Texts :— The patient should be fanned with blowing chowries so that the ulcer may not be in any way thrashed or lacerated during the fanning. The ulcer should not be scratched or pressed. The patient should be carefully watched, while asleep. Demons, that get abroad in the night, fly from the presence of an ulcer-patient protected as above, as herds of deer fly from the forest where lions are found. •

Regimen of diet and conduct :— An

ulcer-patient living on a diet consisting of old and

igo THE SUSHRUTA SAMHITA. [ Chap. XIX.

boiled Shall rice, not extremely liquefied, and treated with clarified-butter, and taken with the cooked meat of animals of the J^ngala species, soon gets rid of his disease. A diet consisting of boiled rice, the pot-herbs known as the Tanduliyakam, Jivanti, Sunishannaka, V^stuka, immatme Mulaka, Vartaku, Patola and K^ravella, fried with Saindhava (rock-salt) and clarified-butter, and seasoned with the expressed Juice of Dhadima and Amalakam, or of Mudga soup treated as above, should be prescribed for the patient. Barley powder, Vilepi, Kulm^sha and boiled water, should be likewise given to the patient for food and drink. Fatigue or physical exercise causes the ulcer to swell, while the keeping of late hours increases the local redness. A sleep during the day under the circumstance would give rise to pain in the affected part, while a coitus may bring on the death of the patient.

An ulcer-patient, not given to sleep in the day, and ^ing in a room protected from gusts of wind, and strictly following the instructions of his physician, (surgeon) is healed in the course of a very short time and will enjoy a long life through the observance of the abovesaid regimen of diet and conduct. This is the dictum of Dhanvantari.

Thus ends the nineteenth Chapter of the SutrasthSnam in the Sushruta SamhitS which treats of the nursing or management of an ulcer-patient.

CHAPTER XX.

Now we shall discuss the Chapter which treats of the salutary and non- salutary effects of regimen, etc. (H ita'h itiya- madhyayam) .

According to certain eminent medical authorities, an article or a substance which is beneficial in derangements of the bodily Vayu may prove positively injurious in a Pittaja affection ; hence it is impossible to name an article or substance which is absolutely or universally wholesome (^irrespective of the nature and type of a disease, and of the deranged bodily humours involved therein}.

But we cannot subscribe to the foregoing hypothesis, since by nature or combination, things (substances are, or become endued with properties, which prove absolutely beneficial or unconditionally harmful or exert a mixed virtue (both beneficial and injurious) according to the difference in the natu^ and type of the disease in which they are employed. Things or articles such as, clarified- butter, water, milk and boiled-rice, etc. may be denominated as absolutely beneficial owing to their congeniality to, or natural suitableness to the human organism.

Similarly, substances such as fire, alkali and poison, may be designated as unconditionally harmful in virtue

184 THE SUSHRUTA SAMHITA. [Chap. XX.

of their burning, suppurating lit : boiling) and fatal effect upon the organic bodies in general. A substance, which is innocuous by nature, may prove equally injurious as any active poison through an injudicious or incompatible combination ; whereas a substance or an article, which proves beneficial in a derangement of the Vayu, ma}^ prove otherwise in a disorder of the Pittam.

Articles or substances which may be safel}'- included within the food stuffs of all human beings are the members of the group Varga) known as the red Shali, the Shastika, the Kanguka, the Mukundaka, the Panduka, the Pitaka, the Pramodaka, the Kalaka, the Ashanaka, the Pushpaka, the Karddamaka, the Shakunahrita, the Sugandhaka, the Kalama, the Nivara, the Kodrava the Uddalaka, the Shy^maka, the Godhuma and the Venn, etc., as well as the flesh of the Ena, the Harina (copper coloured deer), the Kuranga, the Mriga, the Mrigamatrika, the Shvadanstra, the Karala, the Krakara, the Kapota (pigeon), the Lava, the Tittiri, the Kapinjala, the Varttira, and the Varttika, and such like beasts and birds. The varieties of pulse which form the articles of human food are known as the Mudga, the Vana-Mudga, the Makushtha, the Kalaya, the Masura, the Mangalya, the Chanaka, the Harenu, the the Adhaki and the Satina. Similarly, the different species of pot-herbs, which may be safely used by a man to give a greater relish to his food, are named as the

Chap. XX.] SUTRASTHANAM. 1 85

Chilli, the V^stuka, the Sunishannaka the Jivanti, the Tanduliyaka, and the Mandukaparni, etc. Clarifiedbutter, the salt known as the Saindhava, and the luscious juice of the pomegranate and the Amalakam, should be generally deemed the most wholesome articles of food.

Similarly, the practise of self-control, residence in a room protected from the strong gusts of wind, sleeping only at night, tepid water, and moderate physical exercise should be regarded as absolutely conducive to a better preservation of health.

We have already enumerated the names of substances which are absolutely beneficial or unconditionally injurious to human health. Things which are both wholesome and injurious are those, which, for example, may prove beneficial in a distemper of the bodily. Vayu though otherwise in a Pittaj a affection. The Valli fruit, the Karaka, the Karira, the Amla-phala, the salt, the Kulattha, the Pinyaka, curd, oil, Virohi, cakes, the dried pot-herbs, goat's flesh, mutton, wine, the Jamboline fruit, the Chilichima fish, the flesh of the Godha, and the Varaha (wild boar) being eaten simultaneousl)^ with milk, furnish an example of articles which may act as deadly poisons through incompatible combinations.

Metrical Texts:— An intelligent physician, considering the nature of the disease, the strength and 24

1 86 THE SUSHRUTA SAMHITA. [ Chap. XX.

temperament of the patient, and the state of his digestion as well as the seat of the affection, the physical features of the country and the then prevailing season of the year, should prescribe a diet which he thinks the most proper and suitable to the requirements of the case. Since the conditions infinitely vary in the different types of diseases and even the same conditions do not obtain in one and the same type,* physicians generally prescribe a diet of their own selection, one determined with regard to its general effect on health, in preference to one that has been laid down in books of medicine.

If asked to prescribe either milk or poison to a healthy person, a physician would naturally prescribe the former, and thereby, prove the absolute wholesomeness of milk and unconditional harmfulness of poison. Thus is verified, Sushruta, the correctness of the dictum, that things such as water, etc., are absolutely and unconditionally wholesome or otherwise, by virtue of their respective natural properties.

Things which are unwholesome through combination : — Now I shall enumerate the names of substances which become positively unwholesome through incompatible combinations. The

* The propriety and improprietyof a particular diet should be determined with a full regard to the antecedent and attending circumstances of a particular malady.

Chap. XX. ] SUTRASTHANAM. 1 87

flesh of any domestic (Gramya) or aquatic (Anupa) beast or bird, as well as the flesh of those which live in marshy ground (Audaka), should not be eaten with boiled rice prepared from paddy which has commenced sprouting, or with lard, honey, milk, treacle or Masha-pulse. The pot-herbs,, known as the Rohini and the J4tu-shaka, should not be partaken of in combination with milk and honey ; nor the flesh of a heron, eaten simultaneously with Kulm^sha and the spirituous liquor known as V^runi. Maricha (black pepper) and Pippalis should not be eaten in combination with the pot-herbs known as the Kakam^chi. The pot-herbs known as the Nadima and Siddhi should not be simultaneously eaten with curd, and the flesh of a cock. Honey should not be taken immediately after drinking warm water, nor meat and bile should be simultaneouly eaten. Sura (wine), Krishara and Payasa should not be taken in combination. Similarly, Souviraka and sesamum paste, fish and modifications of sugarcane juice, treacle and Kdkam^chi, honey and Mulakam, treacle and the flesh of a wild boar, or honey and boar's flesh should not be taken in combination.

Similarly, milk and Mulakam, mango fruit and Jamboline fruit and the flesh of Godh^, Porcupine and hog should not be eaten together. All fish, specially those of the Chilichimi species, should not be taken with

1 88 I'HE SUSHRUTA SAMHITA. [Chap. XX.

milk, nor the fruit of a plantain tree should be simultaneously eaten with Tila fruit, milk or whey. The fruit known as Lakucha should not be taken with milk, curd or meat soup, nor with honey and clarified-butter, nor immediately before or after the drinking of milk.

I ncompatible preparations of food:—

Now we shall enumerate the names of substances, which become unwholesome through incompatible preparations. Flesh of pigeon fried with mustard oil should not be eaten. The flesh of a Kapinjala, Myura (peacock, L^va, Tittira, and Godha, boiled with castor oil and on a fire of the twigs of castor plants, should not be eaten. Clarified-butter, kept in a vessel of Indian bell metal for ten consecutive days, should be rejected as unwholesome. Honey should not be used in combination with an article or substance heated by fire, nor in the seasons of spring and autumn. The pot-herbs known as the Kakam^chi, boiled in a bowl in which fish or ginger had been previously boiled or prepared, should be rejected as positively injurious.

Similarly, the pot-herbs known as the Upodika should not be eaten by boiling them with the levigated paste of sesamum. The flesh of a heron prepared with hog's lard should not be taken with the pulp of the cocoanut fruit. The flesh of a Bhasa bird, roasted on a spit over a charcoal fire, should not be eaten.

Chap. XX. ] SUTRASTHANAM.

189

Objectionable proportions :— Now we

shall enumerate the names of substances which become unwholesome by being mixed in objectionable proportions. Two oily substances (such as oil and clarified butter) or honey and any of the oily substances, mixed in equal proportions, should not be taken ; nor should rain water be drunk immediately after having taken honey and clarified-butter.

Incompatible tastes, potencies and chemical actions :— Now we shall describe the substances enumerated in couples, and possessed of different tastes, which prove incompatible to each other through their respective tastes, potencies and chemical actions Vipaka). Sweet and acid tastes, or sweet and saline tastes should be deemed incompatible to each other in respect of their potencies and inherent properties. Sweet and acrid tastes are incompatible to each other in all the above three respects.

Similarly, sweet and bitter, or sweet and astringent things should be deemed incompatible to each other in respect of their tastes, and chemical action. Acid and sahne things are incompatible to each other as regards their flavours. Acid and acrid things are incompatible as regards flavour and chemical action. Acid and bitter, or acid and astringent things, are incompatible to each other, both as regards their respective flavours, potencies, and digestive or chemical transformations.

IQO THE SUSHRUTA SAMHITA. [ Chap. XX.

Saline and pungent things are incompatible to each other as regards their respective flavour (Rasa) and digestive (chemical) transformation.

Similarly, saline and bitter things or saline and astringent things are incompatible to each other in respect of all the three abovesaid relations and categories. Pungent and bitter tastes are incompatible to each other in respect of flavour and digestive transformation, whereas substances of pungent and astringent or bitter and astringent tastes are incompatible to one another as regards their respective potencies, flavours and digestive chemical) action or transformation.

Degrees of incompatibility : -Substances that are incompatible with, or antagonistic to, the system through a difference of degree or intensity, as well as things which bring about an extreme dryness of the organism, or those which are extremely oily in their composition or are characterised by extreme cold or warmth, should be categorically rejected.

Authoritative verses on the subject :— Things or substances which are incompatible to one another in their respective tastes, potencies and reactionary transformation should be denied as absolutely unwholesome, while the rest should be considered as possessed of mixed virtues ^wholesome or

Chap. XX. ] SUTRASTHA'NAM. 191

injurious under certain circumstances' as described before.

By taking substances which are incompatible to one another as regards their tastes, potencies and digestive transformation, a greed}^ and intemperate person becomes afflicted with disease and weakness of the sense-organs, and ultimately meets with his doom.

Anything, which being taken enrages or agitates the bodily humours without causing the assimilated food ( effete matter) to be evacuated out of the bowels, or is possessed of a taste contrary to, or other than what is necessary for the purposes of vitalization, should be looked upon as the primary source of all bodily distempers.

Diseases, brought about by a food or drink composed of incompatible substances, are amenable to the use of purgatives, emetics, or pacifying (corrective of the deranged humours) medicines ; and such a diet, even when found unavoidable, should be preceded by the use of drugs or substances potent enough to neutralise its baneful effect.*

A meat, in the composition of which substances of incompatible virtues and potencies largely enter, fails to develop any distressing or harmful symptoms in subjects who are habitually addicted to it, or who takes it in

* This couplet occurs also in the Charaka Samhita.

192 THE SUSHRUTA SAMHITA'. [ Chap. xx.

small quantities, as well as in persons of youthful vigor and strong iappetite, or in those who have become invigorated by the use of oily and albuminous food and healthful physical exercise.*

The effects of the winds :— Now we shall describe the effects of the winds on the body, (as they blow from the dfferent quarters of the heaven) .

The East wind :— The East wind, which is cool and sweet in its potency, is heavy and charged with salt; it aggravates blood and Pittam and gives rise to an acid digestive reaction. It specially aggravates the disease in a patient suffering from a wound or an ulcer, or from the effect of any poison, and affects persons of Shleshmdla temperament. It is highly efficacious to fatigued persons, as well as to those of a Vatala (nervous) temperament, or who are afflicted with any sort of Kaphaja disease ; though it increases the slimy secretion in their ulcers if there be any.

The South wind : — The South wind is light, sweet ('produces the same soothing effect on the organism like a thing of sweet taste) and is followed by an astringent after-taste (Anurasa) being antacid in its reaction. It is the best of winds, gives vigour to the eyes, increases the strength, and soothes the blood and the Pittam without aggravating the bodily Vayu.

' Different Reading—In a child or in a man of voracious appelitc.

Chap. XX. ] SUTRASTHA'NAM.

193

The West wind :— The West wind is pure, non- slimy, dry, rough to the perception, and keen. It absorbs the albumen or oily principle of the body. It absorbs or dries up fat and Kapham, produces a parched condition in the body when exposed to it, and speedily diminishes the strength of a person.

The North wind :— The North wind is cold, crisp, mild, of a sweet taste terminating in an astringent one. It does not in any way enrage or agitate the deranged bodily humours. In healthy subjects it increases the strength and the running secretions from the different orfices of the body (such as the nostrils etc.). It proves extremely salutary to patients suffering from consumption, cachexia and the effects of poison.

Tims ends the twentieth Ch.ipter of (he .Siitiasthanrtiii in the.Sushiuia sanihila wliich iieals (if snlutarx' and nonsnlutai^- efiVrts of the reginien.

25

CHAPTER XXI.

Now we shall discuss the Chapter which investigates the nature of bodily humours, as exciting causes of ulcers (Vrana-prashna-madhyayam).

The Vayu, Pittam and Shleshma should be considered as the primary and the most essential factors in the constitution of human organism. These fundamental and vital humours, occupying respectively the lower, middle, and upper parts of the body, maintain its integrity. The human body is supported by the three fundamental humours in the same way as a dwelling house is propped up by three supporting poles or stays ; from which fact, the body is called the three-supported one (Tristhunam) by certain authorities. A deranged condition of these three fundamental humours may bring about its dissolution or death, while on their continuance in a normal state depends the vitality of the organism. These three humours, in combination with a fourth, the principle of blood, determine the origin, preservation, and dissolution of animated organism and permeate it with their respective properties till the moment of death.

Authoritative verse on the subject : — There can be no organism without Vdyu, Pittam, Kapham and blood, which are necessary to

Chap. XXI.] SUTRASTHANAM. 195

constantly maintain its integrity. The terms Vata (Vayu), Pittam and Shleshma (Kaphami are respectively derived from the roots 'Va', to move or smell, ' Tapa,' to burn or to heat, and " Shlisha," to embrace, with the suffix 'Ta' thereto added.*

Seats of the bodily humours :— Now

we shall describe the locations of the foregoing vital humours. The Vaj'^u may be briefly described as located in the regions of the pelvis (Shroni), and the rectum (Guda . The Pittam has its seat in the region between the stomach 1 Amashaya) and the intestines (Pakvashaya) which is above the pelvis and the rectum and below the umbilicus, while the Kapham is ensconced within the cavity of the stomach (Amashaya. j

Xow we shall divide the locations of each of the vital humours into five parts : — The five localities of the Vayu will be described under the head of VataVyadhis (nervous diseases), while those of Pittam are the liver and the spleen, the heart, the pupils of the eyes, the skin and the intestines (Pakvashaya\ The Kapham is located in the region of the breast, the throat, the head, the joints and the stomach (Amashaya). The foregoing regions are the seats of the vital humours in their normal state.

* From this shiiuld he infenetl that niotion and sim-ll arc ilic nalural allriljutes of ihe viud \^yu, heal and ImininL; arc lliosc uf I'iUam, and union and inlegraliun arc iho.sc of Kapham.

196 THE SUSHRUTA SAMHITA. [Chap. xxi.

IVIetrical Texts :— The vital humours ^Vayu, Pittam and Kapham maintain the integrity of the animated organism by creating, assimilating and diffusing strength in the same way as the moon, the sun, and the winds maintain the integrity of the terrestrial globe.*

The Pittam :— Now it may be asked whether the Pittam is identical with the elemental fire, or is it something other than that ? The question may be answered by stating that the Pittam is the same as fire. Since such symptoms, as a burning sensation, digestion (boiling , and all other characteristics of fire can never exhibit themselves in the human body without the intervention of Pittam. Pittam therefore is called internal fire.t

Consequently, an enfeebled action of Pittam is remedied by the administration of drugs and substances which are akin to the elemental fire in their attributes, while an abnormal or excessive action (secretion) of Pittam is subdued by cooling measures as an overkindled fire is subdued by moisture. There is no other fire (heat making factor) in the organism than Pittam.

* The moon laves the ea.rlh and imparls lo it the vitaHsing principle with her own ambrosial lii^ht. The sun draws off the moisture in virtue of his own attractive force, and the Vdyu distributes the heal and moisture over its surface.

t The analogy is based on the healing (and metabolic) actions of Pittam, and does not extend to its liquid secreli<jn ,'bile). Bui since the former attributes permeate in its entirety, it is designated the Inlernal fireChap. XXI. ] SUTRASTHA'NAM. 1^7

The Pd'Chakygni :— By the ordination of fate or necessity (unfathomable natural cause \ the Pittam, located in the region between the stomach (Am^shaya < and the intestines (Pakvashaya), helps the digestion of the four kinds of food such as drink and edibles etc. 1 partaken of by a living subject, and purges off the residue or impure morbiferous matter in the shape of urine and excreta after the completion of the process. Even thus located, it keeps up the temperature in its other distant locations (skin, etc.) in virtue of its native heat-giving attribute. Hence this Pittam is called the Pachakagni (digestive fire or heat) in an animated organism.

The Ranjaka'gni :— The function of the Pittam, which has its seats in the liver and the spleen, consists in imparting its characteristic pigment ( Ragakrit i to the lymph-chyle and is hence known as Ranjakagni (lit : — dyeing fire or pigment bile.)

The Sa'dhaka'gni :— The Pittam seated in the heart is denominated as the Sadhakagni (performing or operating heat or fire; inasmuch as its action is to bring about the fruition or realisation of one's desires.

The Alochaka'gni :— The Pittam, which is located in the pupils of the eyes, is called the Alochakagni (the Pittam or fire of sight) as its office is to

igS THE SUSHRUTA SAMHITA. [Chap. XXI.

catch the image of any external object presented to the e5'es.

The Bhrarjaka'gni :-The Pittam, which has its seat in the skin, is called the Bhrajakagni (illuminating or irradiating heat) inasmuch as it absorbs the substances used in the shape of imguents. lubrications, etc. and irradiates the glow of one's natural complexion.

IVIetrical texts :-The Pittam is a keen, sharp and warm liquid, of a blue colour (in its normal state), or yellowish (in its deranged condition). It emits a kind of fleshy smell and is possessed of a pungent taste which is transformed into an acid one when deranged or vitiated.

Seats of Shiesh ma' Kapham :— Xow we shall describe the locations of Kapham. The stomach (Amashaya), which is the seat of Kapham, occupies the same position as regards its location to that of Pittam as the sun holds in relation to that of the moon. And since the stomach (Amashaya; is situated above the pancreas (Pittashaya^-, and is endowed with a property (cooling) contrary to the primary virtue (heating) of Pittam, and, since the heat emitted by the receptacle of Pittam is naturally radiated in an upward direction, the four kinds of food, brought in to the stomach (Amashaya), are boiled and transformed into a soft placid mass (chyme;, like rice boiled in a bowl full of water placed over a

Chap. XXI. 1 SUTRASTHA'NAM. 1 99

burning oven. The food, thus brought down into the stomach, is easily moistene'd, disintegrated and digested by coming into contact with the oily secretions of the stomach (Amdshaya).

IVIetrical Texts :— The Kapham is originated through the sweet, slimy, watery, exudating character of the food brought into the stomach (Amashaya) ; and hence the Kapham becomes endued with similar attributes.

The Kledakam :— The Kapham, even though principally located in the stomach, permeates its four other distant localities with its peculiar watery or humid essence in virtue of its inherent attributes.

The Avalamvaka :— The Kapham, located in the region of the chest, protects the joints of the arms, the neck and the sternum, and enables the heart to perform its natural functions with the help of the lymph-chyle derived from the assimilated food and its own intrinsic potency.

The Vodhakam :— The Kapham, situated in the throat and at the root of the palate, lends its aid to the perception of tastes by maintaining the moist or humid character of the tongue.

The Tarpakam :— The Kapham, situated in the head, cools and bathes the different sense organs

200 THE SUSHRUTA SAMHITA. [ Chap. XXi.

with its own humid essence, in virtue of its natural humid attributes.

The Shimcshakam :— The Kapham, situated in the joints, keeps them firmly united, protects their articulation and opposes their separation and disunion.

Metrical Texts :— The Kapham is white, heavy, oily, slimy and cool. In its normal state, it is possessed of a sweet taste, which is followed by a saline one in its reactionary transformation (chemical reaction when deranged or vitiated.

Seats of blood :— The seats ot blood are in the liver and the spleen, as stated before, whence it helps its other receptacles to serve their proper functions.

Metrical Texts :— The blood is red, oily or glossy, a little warm, and is possessed of an attribute similar to something of a sweet taste. It is heav)', and it emits a fleshy smell and resembles the Pittam in its reactionary process, or in other words, those factors, which derange the Pittam, vitiate the blood as well.

These are the locations of the deranged humours, which are respectively accumulated in them on account of the aforesaid causes. The deranged humours exhibit such symptoms as, fullness and stuffedness of the abdomen, or of any of the viscera (due to the action of the

Chap. XXI. ] SUTRA8THANAM. 20I

deranged Vayu ; yellowness of the affected part (due to the action of the deranged Pittam , and diminution of the bodily heat, heaviness of the limbs, and a sense of languor .^due to the action of the diseased Kapham), and a natural repugnance for causes (factors) which lead to their respective aggravations or accumulations. The medical treatment should be commenced as soon as the symptoms, peculiar to their accumulation, would become manifest.

Humours and their aggravations :—

Xow we shall enumerate the causes which agitate and (aggravate) the deranged humours. The bodily Vayu is aggravated by such factors (conduct, practices and diet, etc.) as, wrestling with a wrestler of superior strength, violent gymnastic exercises, sexual excesses, excessive study, a headlong plunge into water or a leap from an inordinate height, running, a violent pressing blow, leaping over a ditch, a bounding gait, swimming, keeping of late hours, carrj'ing of heavy loads, excessive riding, walking a long distance and the partaking of a food into the composition of which pungent, astringent, bitter, light or parchifying articles, or substances of cool potency, largely enter. Diets consisting of dried pot-herbs, Vallura, Varaka, Uddalaka, Karadusha, Shyamaka, Xiv^ra, Mudga, Masura, Adhaki, Harenu, Kalaya, and Nishpava tend to aggravate the

bodily V^yu. 26

202 THE SUSHRUTA SAMHITA'. [ Chap. XXI.

Fasting, unequal or irregular meals, over-eating, voluntary suppression of urine, semen, and tears, or of the mucous secretions from the nose as in a fluent coryza, a forced stoppage of defecation, eructation or sneezing are the factors, which may be set down as the aggravating causes of the bodily Vayu.

Metrical Text :— The bodily Vayu is naturally aggravated in a cold, cloudy or windy day, in winter, during the rains, in the morning and evening and especially at the close of digestion.

Symptoms of aggravated Pittam :—

The Pittam is aggravated by anger, grief, fear, fatigue, fasting, acid transformation (reaction) of the assimilated food, or deficient gastric digestion, unnatural sexual indulgence, partaking of a food consisting of pungent, acid or saline, keen, heat making or light substances, as well as of those whose digestion is followed by a reactionary acidity. It is aggravated by the use of sesamum oil, or of sesamum paste. Kulattha, Sarshapa, Atashi, the pot-herbs known as Haritaka, fish, the flesh of a Godha or a goat or mutton may lead to its aggravation, if taken iniudiciously.

Similarly, the use of curd, whey, Kurchika, (inspissated milk), Sauviraka, different kinds of wine, Amla-phala (sour fruits), or Katvara i.curd mixed with oil) and excessive exposure to the sun, may be followed by the same consequences.

Chap. XXI. 1 SUTRASTHA'NAM. 203

Metrical Texts :— In addition to all these, the Pittam is spontaneously and abnormally aggravated in summer, in autumn, at noon, at mid-night and during the process of digestion, as well as by the partaking of hot or warm substances.

Symptoms of the deranged Kapham : — The deranged Kapham is aggravated by sleep in the day time, or b}' the following of lazy or sedentary habits. The partaking of food, composed of substances which are heav)', slimy, sweet, acid or saline in their taste, or of one consisting of substances which increase the mucous secretions from the fissures of the body^ ma}' be likewise set down as aggravating factors. The use of food grains, which are called the Hayanaka, the Yavaka, the Naishadha, the Itcata, the Masha, the Mahamasha, the Godhuma, the Tilam, or of rice cakes ma}-- lead to its aggravation. Curd, milk, the Krishara, the Payasha (sweetened rice porridge^ the various preparations of cane-sugar are things which produce the same result. The flesh of beasts and birds that are aquatic in their habits or live in swampy lands, as well as lard, have the same effect, if used as food. The use of bulbs and lotus stems or of Kasheruka, Shringataka, Madhura-phala, Valliphala as well as eating before digestion or the partaking of food consisting of both wholesome and unwholesome substances may aggravate this bodily humour.

204 THE SUSHRUTA SAMHITA. [ Chap. XXI.

lYIetrlcal Texts :— The Kapham is naturally and spontaneoush' aggravated in the morning and evening, in Hemanta, and specially in Spring, and just after a meal. Likewise, it is aggravated by the use of cold food or drink, etc.

Symptoms of the aggravated blood: — [Owing to a natural similarity between blood and the Pittam, and through a natural affinity between their attributes], causes, which tend to aggravate the deranged Pittam, tend to aggravate or agitate the blood as well. Moreover, frequent meals or repeated use of food, into the composition of which cool, liquid and heavy substances largely enter, are followed by a disturbed or aggravated condition of the blood. Sleep in the day time, anger, exposure to the glare of the sun or fire, over- fatiguing labour, an external blow, ingestion of indigestible or incompatible substances, and eating before the full digestion of a previous meal, may as well be set down as causes which tend to aggravate blood.

IVIetrical Texts:— As the bodily humours are never aggravated independently of the blood, their aggravation goes together with a disturbed or agitated condition of the blood. The aggravated condition of the humours gives rise to pain and moves the wind A'ayu) in the bowels ; it further occasions acid eructations, thirst, burning sensations, aversion to food, vomiting

Chap XXI.] SUTRASTHANAM.

205

and nausea. Any of these symptoms should be regarded as the second occasion which calls for medical aid.

Expansion of the deranged humours : — Now we shall describe the expansion (Prasaram) of the deranged humours. The deranged humours, aggravated b}- the above mentioned causes, expand and overflow the limits of their respective localities in the same manner as, cakes, soaked in any ferment or enzyme and kept standing over night, ferment and rise through the acquisition of new and unseen attributes. The V^yu, which is possessed of locomotion or extreme mobility, should be looked upon as the cause of their expansion or over-flowing. The Vayu, though an inanimate thing, in reality is possessed of the quality of "Rajas" (creative or cohesive energ}'), and the qualit}' of the Rajas is the only essential or motive principle in the universe.

As a vast and mighty expanse of water, which has been divided into two expanses by a dam or barrier, will sweep away the latter and unite again to form one sheet of water ; so the deranged humours, sometimes singly, sometimes in combination with two or all of their species, or in unison with blood, expand and over-run the organism in all directions. As for example, the Vayu, the Pittam, the Kapham and the blood are singlv expanded, whereas the bi-hu2o6 THE SUSHRUTA SAMHITA. [ Chap. xxi.

moural expansions involve the simultaneous overflow of the two deranged humours, or of any deranged humour and blood, as the Vayu and Pittam, Vayu and Kapham, Vayu and blood, Pittam and blood, and Kapham and blood. The tri-humoural expansions, which involve the blood and any two of the deranged and enraged humours, may be classified as the expansion, of fi) the Vayu, Pittam and blood, {2) the expansion of the Vayu, Kapham and blood, (3) the expansion of Pittam, Kapham and blood, (4) the expansion of Vayu, Pittam and Kapham, (5,1 the expansion of Pittam, Kapham and blood, the different types of expansion numbering fifteen in all.

Metrical Texts:— The aggravated, or the abnormally irritated deranged humours, whether permeating the whole or half of the system or restricted to any particular part or member of the body, give rise to disease in the place of their incarceration, like rain clouds pouring down in the quarter of the sky where they are formed. The deranged humours, not excessively slightly; aggravated, lie inoperative coating the internal passages (Margas) of the body and thus bring about a fresh disease, if subsequent!}' agitated by any disturbing causes.

The deranged and aggravated Vayu, ha\ing moved into any specific seat of Pittam, should be medicinally treated as a case of Pittaja aggravation. Similarly,- the

[Chap. XXI. SUTRASTHANAM. 207

deranged and aggravated Pittam, or Kapham, changing their respective places with. each other, should be medicinally treated as the humour in whose location it is lound. The Vayu, thus aggravated and expanded, tends to deviate from its right passage and gives rise to a swelling or distention of the abdomen, accompanied by a rumbling sound in the intestines. The Pittam, under the similar condition, gives rise to heat, and a sort of sucking, burning pain in the affected part, together with a sensation of radiation or evaporation of heat from its surface. The Kapham, under the circumstance, would usher in a complete aversion to food, inertness of the limbs, ^•omiting and impaired digestion. The preceding symptoms, caused by the aggravation and expansion of the bodily humours, should be the third occasion for medical treatment

Stha'na-Samshrayam :— Now we shall enumerate the names of the peculiar diseases, which are originated by the deranged and expanded humours, incarcerated in the different parts of the body. These humours, confined in the abdomen, give rise to Gulma abdominal glands) tumours, internal abscesses (Vidradhi), abdominal dropsy, impaired digestion in the bowels, constipation (Anaha', cholera fVisuchikai and dysentery.

Lodged in the bladder, these humours usher in Prameha (morbid urethral discharges), Ashman (stone in

2o8 THE SUSHRUTA SAMHITA. [ Chap. XXI.

the bladder), Mutrakrichchhra (stricture of the urethra) and Mutraghata 'retention of urine), and diseases affecting the renal secretion, etc. Restricted to the penis they tend to bring in syphilis, Xirudha-prakasha (phymosis and the local inflammatory diseases known as the Shuka-dosha, etc.

Similarly, lodged in the region of the anus, these deranged and expanded humours beget fistula in ano, hccmorrhoids and polypus growths about that locality. Confined in the region of the scrotum, they give rise to hydrocele and other types of scrotal tumours, etc. Restricted to the region above the clavicles, these humours originate diseases peculiar to that locality, while erysipelas, cutaneous affections (Kushtha . and other minor diseases supervene, when they restrict themselves to the flesh and the skin (lymphchyle) and blood. Affecting only the fat, these humours tend to originate Granthi (Aneurism), Apachi (scrofula), Arvuda (tumour', Galaganda (goitre) and Alaji (inflammation of the eye at the edge of the cornea.*

Lodged in the lower extremities, they bring on elephantisis, Vata-Rakta (a kind of leprosy , VataKantaka, etc. Permeating the whole organism, they irive rise to such diseases as fever, SarAangaroga, etc. which invade the entire system.

* Additional text:— Reaching down and confined in the bone -systems of ihe body, ihey produce Vidradhi (abscesses), Anushayi, cte.

Chap. XXI. ] SUTRASTHANAM. 209

The aggravated and expanded humours, thus firmly ensconced in the different parts of the body, exhibit the premonitor}'' symptoms of diseases which will be fully dealt with under their respective heads. The manifestation of these premonitory symptoms should be considered as the fourth occasion for medical treatment.

Disease- Its Development :— Now we

shall deal with the full development or manifestation of a disease. The full manifestation of a disease, such as a swelling, tumour, aneurism (Granthi), Vidradhi (abscess) and erysipelas (Visarpa) etc., fever or dysentery, signifies the complete development of the characteristic symptoms, which should be regarded as the fifth occasion for medical treatment.

The sixth occasion for the calling in of medical aid should be considered to have arisen when a swelling (abscess, tumour, etc.) would burst and exhibit the characteristic symptoms of an open ulcer. A persistent lingering or continuance of a fever or dysentery, etc., should be considered as marking, or forming one of its particular stages, and which may run into one of an incurable type, if neglected or not sufficiently cared for at the outset.

Authoritative verse on the subject:—

The physician, who fully knows about the accumula2IO

THE SUSHRUTA SAMHITA. [Chap. XXI.

tion (Sanchaya), disturbance or aggravation rPrakopa}, expansion ( Prasaram), and differentiating traits of the deranged humours (Bheda), and is well conversant with the specific localities in which they are respectively confined in the course of their expansion (Sthanasamshrayam), and with the symptoms which they respectively exhibit in connection with the incidental disease (Vyakti), is alone worthy of that epithet.

The deranged humours, checked or subdued in their accumulating stage, fail to exhibit any further or subsequent development, but, if left unremedied, they gain in strength and intensity in the course of their further development. The humours, deranged either singly, or in couples, or in a triple combination as regards one or two of their virtues, push on, follow and blend with humours similarly deranged as regards their qualities and combinative numbers.

The medical treatment in a case, where two or all (three) of the deranged humours are involved, consists in conquering the strongest one in the combination, but so as not to enrage or aggravate the minor or the weaker humours in the group and specially so in a case of Sannipata."

* THl- cuniliinaiinii nfany iwnot ihc IkkIIIv liuiiKiuis wiih the viiiaied hlond niav liki'wisf Uc iiiicrpiL-tL-d in signify a SAnnip^tika (tiihuninuial) conil.iTiaticin.

Chap. XXI. ] SUTRASTHANAM. 211

A concourse of deranged humours, affecting and appearing in a particular part of the body, is called a boil or an ulcer (Vrana) which "is derived from the root "Vri" to cover and is so called from the fact of its covering a particular part of the body or from its leaving a cicatrix which remains the whole life-time of the patient.

Thus ends ihe l\vcnl\-Hisl chapter uf the Sulraslh^nam in the Sushnila Samhili which treats of investigation into the nature ol the humours giving rise to an ulcer.

CHAPTER XXII.

Now we shall discuss the chapter, which treats of secretions from boils or ulcers of

different types. (Vranasra'va-Vijna'niayamadhya'yam).

A boil or an ulcer has its seat generally in one of the eight following components or principles of the body such as, the bone, the skin, the flesh, the veins, the ligaments, the joints, the viscera and the Marmas (vital parts of the body). A boil or an ulcer of any type may crop up or appear in any one of the above mentioned localities.

A boil or an ulcer, which is confined onl)' to the skin, readily yields to medical treatment, while the remaining types, as well as those, which spontaneoush' suppurate and bursty are hard to cure. A boil or an ulcer usually assumes a shape which is either diffused^ rectangular, spheroidal or triangular ; while those, which are irregular or indefinite in shape, (or have forms other than the preceding ones , should be looked upon as belonging to types which can be cured only with the utmost difficulty. Any Vrana (burst or incised abscess) in a patient, who observes a strict regimen, and who, from the outset, is placed under the medical treatment of an experienced physician (surgeon), will be speedily healed ; while an ulcer, affecting a person of

Chap. XXII. ] SUTRASTHANAM. 213

irregular habits and treated by a quack or an ignorant physician, will dcNelop into one of a malignant type, which can be healed only with the greatest difficulty, on account of it becoming aggravated b}' the deranged bodily humours involved therein.

Symptoms of Dushta-Vranas :— Malignant ulcers (Dushta Vranas) are known by the following indications : — They are either too narrow or too widemouthed. They feel either extremely hard or soft to the touch and present either a raised elevated or a depressed aspect. They are of either a black or red, yellow or white colour, and are characterised by extremes of temperature. Exhibiting strange and unusual features, they are checkered with networks of veins, hgaments, etc., and are filled with putrid and sloughing flesh and fetid pus. Indefinite and irregular in shape, they are found to exude a sort of dirty, fetid pus, which runs into fissures and cavities, following an oblique or upward course. They have a cadaverous look and smell and are characterised by extreme pain and burning sensation, attended with swelling, redness, itching and suppuration. Pustules crop up round these ulcers, which largely secrete vitiated blood, and linger unhealed for an inordinate length of time.

These ulcers may be divided into six classes [according as, they are severally caused by the deranged bodily humours fVayu, Pittam and Kapham), or are

214 ^^^ SUSHRUTA SAMHITA. [ Chap. XXli.

due to their concerted action '^Sannip^ta), or to the effects of a blow (traumatic) or to vitiated blood.], and should be medically treated according to the nature of their respective exciting factors.

Secretions from ulcers :— Now we shall describe the characteristic secretions from all types of ulcers. Secretions from a contused or lacerated skin, as well as from an ulcer confined only to it), whether spontaneously bursting or surgically opened, are thin and watery in their consistency. They are characterised by a raw (fleshy) smell and a yellowish colour. An ulcer, affecting the flesh, exudes a slimy, thick and white secretion like clarified-butter. A copious quantity of blood flows out of a vein recently cut, while the incidental ulcer, in its suppurating stage, secretes a copious secretion, like water flowing out of a hydrant, which is moreover detached, thin, pendent (ropy), and slimy in its character and has a brown or frosty hue. An ulcer, confined only to a ligament, secretes a sort of cold and thick secretion, like expectorated mucous, though sometimes marked with streaks of blood.

A bone, mjured, tractured, or suddenly cracked by idiopathic causes (derangement of the bodily humours), loses its internal marrow and appears as if washed (loses its natural gloss\ It assumes the colour of an oyster shell, whereas the secretions from an ulcer, which is seated in

Chap. XXII. 1 SUTRASTHA'NAM. 215

a bone, are cold and marked b}^ streaks of Mood and lumps of marrow. An ulcer, 'situated in an}' of the bonejoints, does not exude any secretion under pressure, but secretes a sort of slimy, pendent, frothy and bloodstreaked pus, when the affected limb or part is flexed, expanded, raised or lowered, as in running (moving about), sitting or standing erect, or at defecation.

An ulcer, seated in the abdominal cavity (Koshtha), exudes a secretion, which is mixed with urine, fecal matter, pus or blood, and a thin or watery (serous) fluid. The secretions from an ulcer, affecting any vital part of the body, need not be separately described, as such a part naturally involves the organic principles of skin, flesh, etc. ; and hence an ulcer, invading it, must necessarily exude a secretion, which is peculiar to any of the aforesaid bodily principles (skin, flesh, etc.) that has become affected.

The deranged V^yu makes the secretions from an ulcer, seated in an}^ of the seven abovesaid principles such as, the skin, flesh, veins, ligaments, bones, joints and the abdomen, respectively coarse, and rough to the touch, brown, grey, frosty, or white like the cream of curd, and coloured like the washings of an alkali, like that of meat or paddy husks. Similarly, the action of the deranged Pittam should be inferred from the secretions assuming the colours of a Gomedha (a species of bluish yellow agate;, or that of the urine of

2,6 THE SUSHRUTA SAMHITA'. [Chap. XXII.

a cow, or that of water saturated with the burnt ashes of conch-shells or that of Kashaya water or that of the wine known as the Madhvika or that of oil, according as the skin, flesh, etc. are respectiveh^ affected. The action of the deranged blood, in changing the nature of the secretions of ulcers in the seven abovesajd locations, is identical with that of the deranged Pittam with the exception, that the secretions are characterised by an extremel}'' fishy smell.

In an epidermic (confined onl}' to the epidermis of a part) or superficial ulcer the action of the deranged Kapham manifests itself by imparting a butter-like or a Kasisha (sulphate of iron) colour to the secretions. They have lard-like hue or a colour like that of rice paste, or that of water tinged with sesamum, or a colour like that of the internal juice or water of a cocoanut, or a colour like that of hog's lard, according as the flesh, a vein, a ligament, a bone or a joint is attacked. On the other hand, through the combined action of all the three deranged humours of the body (Sannipata), those secretions become coloured like the water tinged with the soakings of sesamum seeds, or the internal sap or water of a cocoanut, or the juice of the Ervaruka or the transparent surface layer of rice gruel, or the washings of the Aruka fruit, or the water tinged with the fruits of the Priy^ngu, or like the liver or the Mudga pulse.

Chap. XXII. ] SUTRASTHANAM. 217

Authoritative verses on the subject : — An ulcer, situated in the cavity of the abdomen and secreting an exudation resembling paddy husks in colour, as well as one located in the viscera of blood (spleen or liver — Raktasha^'am) and exuding a secretion like alkaline water, should be deemed incurable. Similarh', an ulcer having its seat in the cavity of the stomach (Amashaya), or in the region of the Trika, (articulation of the clavicle with the intraclavicular notch) and exuding a thin, watery secretion, coloured like the washings of Kalaya pulse, should be regarded as belonging to the same type (incurable). A physician should only take in hand the treatment of an ulcer-patient after having examined the abovesaid nature of the discharges.

Pain and its character :- Now we shall describe all the different kinds of pain, which are experienced in the several types of Vrana (ulcers) described before.

Vartaja pain : — Pains of pricking, piercing, thrashing, cutting, expanding, gnawing, churning, shooting, tingling, burning, breaking, bursting, pinching, uprooting, uplifting, quivering, aching of different types, shifting, stuffing, benumbing, indurating, contracting, and pains of a spasmodic character are usually felt in ulcers. A pain, which comes on or vanishes

without any apparent cause, or is varied and shifting 28

2i8 'I'HE SUSHKUTA SAMHITA. f Chap. XXII.

in its character, should be ascribed to the effects of the deranged Vayu.

Pittaja pain : — A sensation of burning is felt in the ulcer accompanied by a sort of sucking pain. A feeling of inhaling heat or vapour, and a burning sensation running through the whole body, should be looked upon as the resultant of the deranged Pittam. At the same time the body seems as if it had been strewn over with bits of glowing charcoal. The heat or (the temperature of the affected locality) shows a steady rise, and a pain like the one incidental to the application of alkaline water (caustic solution is experienced in the ulcer.

Raktaja pain : — The pain and other specific features of an ulcer due to the vitiated condition of the blood are identical with those developed by one of the Pittaja type.

Kaphaja pain : — An ulcer, characterised by numbness, heaviness, coldness, itching and a slight pain in the affected part, and which seems as if it has been plastered over with a paste, and which proves insensible to touch, should be ascribed to the action of the deranged Kapham.

Sannipai:ika pain -.—The symptoms, described under the head of each of the preceding humoural types of ulcer, simultaneously exhibit

Chap. XXII. ] SUTRASTHANAM. 219

themselves in the one brought about by the concerted action of all the deranged ^ humours 1 Sannipatikam).

Colours of Vranas : — Now we shall decribe the colours assumed by the several types of ulcers. An ulcer, due to the action of the deranged \'ayu, is rough and black, red, or ash- coloured, or is of the colour of a bone, or a pigeon. An ulcer, caused by the action of the deranged blood or Pittam, is coloured either blue, yellow, greenish-brown, black, reddish-tawny or flame-coloured. An ulcer due to the action of the deranged Kapham is white, grey and gloss)'. An ulcer, due to the combined action of the three deranged bodily humours, may assume any colour peculiar to them.

Authoritative verses on the subject : — Not only in the cases of Vrana, but in all (inflammatory) swellings of whatsoever type, the physician should carefully observe the nature of the local pain, and the colour of the epidermis.

Thus ends the t\vcnl_\--second Chaplcr of the SulraslliAnam in llic SushruUi Sanihila which Heats of secretion from different types of ulcers.

CHAPTER XXIII.

Now we shall discuss the chapter which deals with the Prognosis of an ulcer (Kritya'krityaVidhi-madhya'yam).

A boil or an ulcer appearing in a patient who is young, muscular (in frame\ strong, or is possessed of an indomitable courage and fortitude, proves readily amenable to healing measures and applications ; how much more so when one appears in a patient in whom all these four conditions simultaneously obtain.

An ulcer in a young patient is speedily healed owing to the fresh and vigorous vitalizing principles of the body ; whereas the one, which appears in a person of strong and muscular build, finds a speedy and successful termination owing to the inability of the incising instrument to cut deep into the hard and tough muscles of the affected part and to reach down, or in any way destro}" the underl3nng veins and nerves, etc. A strong and vigorous patient can easily endure a considerable amount of burning pain, etc. and does not feel distressed b)' a strict regimen of diet. A man of stupendous endurance and fortitude can sustain the fatigue and worry of even the most painful surgical operation. Accordingly, a boil or an ulcer, appearing in a patient of the above said description, is easily and speedil)' healed ;

Chap. XXIII. 1 SUTRASTHANAM. 221

whereas the one, which affects either an old, emaciated, or timid person or one of small strength and endurance, takes time to heal.

Boils or ulcers, which appear in the regions of the buttocks (Sphik), or about the anus, and the organs of of generation, or on the back, forehead, cheek, or lips, or in the region of the external ears, or on the testes or the abdomen, or in the cavity of the mouth, or about the nape of the neck, or above the clavicles, can be easily healed. Those, that are seated in the eyes, or in the gums, the nostrils or the exterior angle of the e3^e, or in the cavity of the ears, abdomen or the umbilicus, or about any suture of the body, hips, ribs, arm-pits, chest, breasts, sides, or the joints, as well as those, that secrete frothy blood or pus with a gurgling sound, or contain any foreign matter embedded in their inside, are healed only with the greatest difihcult3\

Similarl}^ an abscess or an ulcer appearing in the nether region of the body and pointing upward, or the one appearing on the extremity of scalp (Romanta) or about the end of a finger-nail, or in an)" of the vulnerable parts of the body, as well as the one affecting either of the thigh bones (femurs), should be looked upon as equally hard to cure. Likewise an abscess or an ulcer affecting a bone of the pelvis 'Shronikanda- Acetabulum), as well as a fistula

222 THE SUSHRUTA SAMHITA. [Chap, xxill.

in ano opening inward should be regarded as hard to cure.

Authoritative verse on the subject : — An ulcer (Vrana) appearing in a leper (Kushthi or in a person suffering from diabetes iMadhumeha , or from Shosha (lit : pulmonary- consumption) or from the effects of poison, as well as the one appearing in a pre-existing ulcer, should be looked upon as curable only with the greatest difficulty.

Ya'pya ulcers :--An ulcer incidental to, and affecting the seat of any of the following diseases, viz. Avap^thika ( paraphimosis , or Niruddha-Prakash (phimosis), or Sanniruddha-guda (constriction of the anus), or Jathara abdominal-dropsy), or Granthi (glandular inflammation), and characterised by the germination of parasites in its interior, as well as the one appearing in the cavity of the abdomen _, or affecting the mucous linings of the intestines, or brought about by the corrosi>'e secretions of a nasal catarrh (Pratishyaya), and infested with parasites, should be considered as onh- admitting of a palliative treatment. Similarly palliation is the only remedy in the case of an ulcer which appears in a patient suffering from any morbid secretion from the urethra (Prameha) or from any form of cutaneous affections, marked by worms in its inside.

Likewise a case of gravel Sharkara , or urinary

Chap. XXIII. ] SUTRASTHA'NAM. 223

calculi ■ Shikata ) in which the urine is found to be charged with concretions, or leaves a deposit of sandy sediment, can not be radicalh' cured by medicine alone. A case of V^ta-kundalika, Asthila, Upakusha, Kanthasaluka, Danta-sharkar^, Danta-veshta, ^'isarpa, Asthikshata, Uru-kshata, or Vrana-Granthi, may not perfectly yield to medicine alone. In an inflammation of the gums resulting from the use of poisonous twigs as brushes for teeth Xishkoshana) a temporary amelioration is all that can be expected from a good and efficient treatment.

IVIetrical texts :— In a patient neglecting a disease at its preliminary stage, (or otherwise not observing a strict regimen) even a curable malady ma}' speedily develop into one which admits only of palliative measures, while a disease of the last named type is soon transformed into an incurable one. An incurable disease under the circumstances speedily finds a fatal termination. A patient laid up with a disease, which only admits of a palliative treatment, lives so long as the course of the medical treatment is continued, and will die almost simultaneously with its discontinuance. Just as a prop or a pillar can prevent the collapse of a tumbling edifice, so palliative measures, judiciously^ applied by a skilful physician, may keep off the inevitable in a disease which knows no radical cure.

Incurable diseases :— Now we shall de224 '^^^ SUSHRUTA SAMHITA'. [Chap, xxili.

scribe the types of diseases which are usually held as incurable. An ulcer (\'rana) cropping up like a fleshy tumour, painful and containing pus in its inside, and which is characterised by a copious secretion, with its edges raised like those of the genital of a mare, should be understood as belonging to the incurable type. A condylomatous (papillomatous ) ulcer which is soft and raised like the horn of a cow, or the one which is moderately raised or elevated at its base, and secretes an exudation of vitiated blood, or a thin slimy secretion, should be likewise regarded as incurable. An ulcer with an embossed or heaved up centre, and one dipped or fissured at its extremity should be regarded as past all remedy. An ulcer covered over with shreds of ligaments, and looking as if studded with loose shreds of hemp, should be given up as incurable. Similarly, an ulcer due to the deranged condition of any of the fundamental humours, and secreting an exudation composed of coagulated blood, fat, marrow and brain-matter should be deemed incurable.

Likewise, an ulcer, in a weak and emaciated person, which is located within the cavity of the abdomen, (Koshtha: and which assumes either a black or yellowish colour, and exudes a secretion composed of urine, pus, blood and fecal matter, which finds its outlet both through the upward and downward fissures of the body (the mouth and the anus) making a rumbling, gurgling

Chap. XXIII. ] SUTKASTHANAM. 225

sound, or which simultaneously secretes pus and blood through both the channels, should be regarded as belonging to the incurable class. An ulcer in an emaciated patient, which is situated either on the head or in the throat, and which is narrow-mouthed and is tra\ersed by a network of capillaries, and studded with fleshy or papillomatous eruptions, should be regarded as incurable. A distinctly audible sound or report is heard in these ulcers which are found to be charged with wind.

An ulcer in an emaciated patient, which secretes blood and pus, and is attended with indigestion, cough, painful respiration and non-relish for food, as well as a case of fractured skull, attended with cough, dyspnoea, secretion of brain-matter, and symptoms peculiar to the concerted action of the three deranged humours of the body, should be given up as past all remedy.

Authoritative verses on the subject : — A traumatic ulcer, which exudes a secretion of fat, marrow or brain- matter, may prove amenable to medical treatment, whereas a humoural ulcer under the circumstance will prove incurable. •

An ulcer appearing at an}' part of the body other

than a vital one (Marma), and which is found to invade

its successive elements though without affecting any

vein, bone, joint, etc. should be regarded as incurable.

29

226 THE SUSHRUTA SAMHITA. [Chap, xxili.

Just as a tree, that has grown old and that has spread its roots deep into the soil, can not be uprooted, so a disease can not be eradicated that has gained in strength and maturity with the process of time, and that has gradually invaded the different essential principles of the body. A disease, which, having been neglected at the outset, has run on to one of a lingering or persistent type by invading the successive elements of the bod}', and has thereby gained in strength and intensity, baffles medicines, (of tested and marked eflicac)^, just as malignant astral combinations tend to nullify potent incantations.

Symptoms of cleansed Fiealthy

ulcers : — An ulcer, not belonging to any of the above said types, may prove easily amenable to the curative efficacies of medicines. In other words, an ulcer of recent origin is easily uprooted like a tender sapling of recent gi^owth. An ulcer, which is unaffected by any of the three deranged bodily humours, and which assumes a dark brown hue along its edges, and is characterised by the absence of any pain, pustular eruptions or secretions, and which is of an even or of an equal elevation throughout its length, should be regarded as cleansed (asepsised or healthy), and divested of all morbid matter or principle (Shuddha-Vrana).

Symptoms of Healing Ulcers:— An

ulcer, which is dove-coloured (yellowish dusky), and is

Chap. XXIII. ] SUTRASTHA'NAM. 227

not lardaceous at its base, and is further characterised by the absence of any muco-piirulent secretion along its margin, and which has become hard and surrounded b}' shreds of dead skin, and presents symptoms of healthy granulation, should be looked upon as in course of healing.

Symptoms of Healed Ulcers:— An ulcer, with its edges firmly adhered and characterised by the absence of any pain and swelling and not appearing knotty or glandular to the touch and that has left a cicatrix of the same hue with the surrounding skin, should be considered as perfectly healed.

Causes, such as mental excitements, as excessive grief and ecstacies of joy, anger or fright, as well as an external blow, or excessive physical exercise, or an abnormal excitation of any of the deranged humours, or an impaired digestion, may tend to reopen an ulcer recently adhered and healed. Accordingly such acts and conditions should be avoided by an ulcer-patient.

Thus ends the twenty-third Chapter of the Sutrasth^nam in the Sushruta Samhita, which treats of the prognosis of ulcers.

C H A P i E R XXIV.

Now we shall discourse on the Chapter^ which deals with the classification of diseases according to their specific nature (Vya'dhi-Samudcihcshiyamadhya'yam).

Diseases may be grouped under two broad subdivisions, such as Surgical, and Medical, that is those that yield to the administration of purgatives, emetics, oils, diaphoretics, and unguents.

The use or administration of medicated oils and unguents, etc., is not prohibited in a surgical disease, while a case, which is exclusively medicinal in its character, does not admit of the adoption of any surgical remedy. Onl}^ a general outline of the nature and S3miptoms of all diseases will be found to have been briefly laid down in the present work. This work includes within its scope subject matters which have been fully dealt with in other books (having only a general bearing upon all the several branches of the science of medicine).

It has been stated before that anj^thing that afflicts either the body or the living personality— self, or both, is called disease. This pain or affliction

Chap. XXIV. ] SUTRASTHANAM. 229

ma}^ be either physical* in its character (Adhyatmikam), or due to an}'- disturbance in the physical environments of a man (Adhibhautikam), or to the acts of God (Adhidaivikam) etc. This three- fold pain may be ultimately transformed into an)' of the seven kinds of diseases such as, the Adi-vala-pravritta, Janma-vala-pravritta, Dosha- vala-pravritta, Sanghatavala-pravritta, Kala- vala-pravritta, Daiva-vala-pravritta and Svabhava- vala-pravritta.

A'di -vala-pravritta :— The disease termed Adi-vala-pravritta is ascribed to any inherent defect in the semen or the ovum of one's parent, which forms one of the original and primary factors of " being " and includes leprosy (Kushtham), hemorrhoids, phthisis etc. This type may be divided into two subdivisions, according as the disease is generated by the deranged paternal or maternal factor at the time of incubation.

J an ma -vala-pravritta :— The Congenital or the Janma-vala-pravritta type usually follows such causes as an improper conduct on the part of the mother during the period of gestation, etc., and embraces such defects or maladies as (congenital) blindness, deafness, dumbness, nasal-voice, and such monstrous aberrations of nature as congenital cretinism,

* Certain commentators interpret the term "Atman" in "AdhyStmikam" to mean body only, and accordingly designate all phenomena that may be manifest in the body as AdhyAtmikam,

230 THE SUSHRUTA SAMHITA. [ Chap. XXIV.

and the births of dwarfs and pigmies. This type, in its turn, admits of two sub-divisions, according as the disease is due to the action of the deranged lymphchyle (Rasa-krita), or to an ungratified desire of the mother during gestation, or to her gratification • of any improper longing or conduct during pregnancy (Dauhridyam).

Dosha-vala-pravritta -.—The Dosha-valapravritta (idiopathic) type is due to the action of any of the fundamental bodily humours deranged by an improper diet, or resulting from the dynamical energies of the mind, such as (Rajas and Tamas, etc). This type may be classified under two sub-heads, according as the disease is found to have its origin in the Amashaya (stomach), or in the Pakvashaya (intestines), and each of these again may be further divided into two main sub-divisions such as the physical and the mental. The three preceding kinds of diseases include within their category disorders which are called mental or psychical (Adhyatmikam).

Samghala-vala-Pravritta :— The Traumatic type (Samghatha-vala-pravritta) includes diseases that are caused by an external blow or are due to wrestling with an antagonist of superior strength. They may be sub-divided into minor divisions, according as the disease is due to an external wound, or to the bite from any fierce beast or

Chap. XXIV. ] SUTRASTHA'NAM.

231

poisonous reptile, etc. These types belong to the Adhibhautikam t5'pe, i. e. (brought about by physical causes).

Ka'Ia-vala-pravritta:— The Periodical type (K^la-vala-pravritta) includes diseases that are brought about by the variation of atmospheric heat or humidity with the change of the seasons, and admits of being grouped under two different sub-heads, according as the seasons, which usher these changes in, exhibit natural or contrary features.

Daiva-vala-pravritta :— The Providential ('Daiva-vala-pravritta^ type includes diseases that are the embodiments of curses, divine wrath or displeasure, or are brought about through the mystic potencies of charms and spells, as described in the Atharva-Veda. This type may be divided into two minor divisions according as the disease is due to such acts of God as when a man is struck by lightning, etc., or to the malignant influences of demons and monsters, and these may be further grouped under two main sub-heads, according as the disease assumes a contagious character (epidemic), or is purely accidental, and restricts itself to isolated cases (sporadic).

Svabha'va-vala-pravritta:— The Natural

or the Spontaneous (Svabhava-vala-pravritta) type includes such natural organic phenomena as,

232

THE SUSHRUTA SAMHITA. [Chap. XXIV.

decrepitude, death, * hunger, thirst, sleep, etc. These phenomena are either Kalakrita (timely) or Akalakrita (untimely). They are called Kalakrita when the}^ occur at the proper time in persons who strictly observe the rules of health, and Akalakrita, when they appear at the improper time (morbid or premature) as the effects of unhealthy living. These diseases belong to the Providential or Adhi-daivikam typet. Thus we have classified diseases into their several types.

The deranged bodily humours such as, Vayu, Pittam and Kapham should be looked upon as the primary sources of all diseases, inasmuch as symptoms characteristic of each of them may be detected in the case of a disease of whatsoever type, (which usually abates with their corresponding subsidence), and also because the Shastras have ascribed to them the fatherhood of all maladies that assail the human frame.

As the three qualities of Sattva, Rajas and Tamasi

are inherent in, and inseparable from, all the phenomenal appearances in the universe whicli are, in reality,

* Accord. ng lo certain aulhorilies "Death" may also mean death of tissues.

+ Several authorities on the other hand include such diseases as thirst, hunger etc., within the Adhy^tmika class inasmuch as they are but the indications of the want of certain vital principles in the body and appear in the mental plane (Adhy^tmika) only as longings for water, food, ttc

X The Sattva :— Illuminating or psychic principle. Rajas : — Principle of Action and Co-hesion. Tanias -.—Principle of Nescience or Illusion.

Chap. XXIV. ] SUTRASTHA'NAM. 233

but modifications of their own qualities, so the three fundamental bodily hum'ours underlie at the root of, and run through, the course of all known forms of bodily distemper.

The deranged bodily humours (Dosha" in contact with the different elements, Dhathu) and excrements (Mala) of the body, together with the difference of their locations and pathological effects, give rise to the different forms of disease.*

The nomenclature of a disease depends upon where the affection of the several elementary principles of the body by the deranged bodily humours lies, and which is accordingly styled as it is seated in the lymph- chyle, or in the blood or the flesh, or it is in fat, bone, or in the semen.

Rasaja Distempers :— Distempers such as aversion to, and loss of relish for ' food_, indigestion, aching in the limbs, fever, nausea and a sense of repletion even without food, heaviness of the limbs, diseases affecting the heart, jaundice, constriction of any internal passage of the body (Margo-parodha), emaciation of the body ^cachexia), bad taste in the mouth, weak feelings in the limbs, premature whiteness and falling off of the hair, and s)^mptoms indicative of senile decay, should be regarded as having their seat in the deranged l5"mph- chyle (Rasa).

* This answers the question, "how can the deranged bodily hmnours bring about a disease of the Adhi-vala-type — a disease which is specifically due to the derangement of the innate and primary factors of life."

30

234 THE SUSHRUTA SAMHITA'. [Chap. XXIV.

Raktaja Diseases : — Maladies such as Kushtha (cutaneous affections in general , Visarpa (erysipelas), Pidaka (pustular eruptions, Mashaka, Nilika, Tilakalaka (specks), Nachhya (tans), Vyanga (stains), Indralupta alopecia), enlarged- spleen, Vidradhi (abscess*, Gulma abdominal glands), Vata-shonita (a kind of leprosy), Arsha (piles), Arvuda (tumours), aching of the hmbs^ menorrhagia, h£emopt3'sis, etc. as well as suppuration in the regions of the anus and the penis should be deemed as having their origin in the blood Raktaja contaminated by the deranged bodily humours.

IVSa'nsaj a- Diseases :— Similarly Adhi-mansa, Arvuda, Arsha, Adhi-jihva, Upa-jihva, Upakusha, Gala-sunthika, Alaji, Mansha-sanghata (condylomatous growth), Astha-prakopa, Gala-ganda, Garjda-mala (scrofula), etc. should be regarded as diseases having their seat in the flesh, vitiated by the deranged bodily humours.

IVledaja- Distempers :— Diseases, such as Granthi, \'riddhi, Gala-ganda, Arvuda, and Ostha-prakopa are due to tlie action of the deranged fat. Madhu-meha (diabetes), obesitv and abnormal diaphoresis, etc. should be regarded as having their origin in the humourderanged fat of the body.

Asthija- Disease :— Adhyasthi, Adhi-danta, Asthi-toda, Asthi-shula and Ku-nakha, etc. are the

Chap. XXIV. ] SUTRASTHANAM. 235

diseases which should be regarded as the outcome of the deranged bodily humours affecting the bones.

IVIaJJadoshaJa Diseases :— The vanishing

of sight, epileps}'; vertigo, conjunctivitis and the appearance of a broad-based ulcer about the Parvasthanam and a sense of heaviness in the thighs and knee-joints should be regarded as having their seat in the deranged marrow.

Shukra-doshaja :— Diseases such as, impotency, entire aversion to sexual intercourse, Shukrashmari fseminal concretions). Spermatorrhoea, and other seminal affections, should be regarded as having their seat in the deranged semen.

Cutaneous affections, constipation or looseness of the bowels, and diseases impeding or arresting the proper functions of the sense-organs or in an}" wa}" bringing about their aberrations, should be regarded as respectively located in the receptacle of the faeces and the sense organs.

Thus we have briefl}' enumerated the names of diseases, the specific nature and symptoms of which will be full)' discussed later on under their respective heads.

Authoritative verse on the Subject :— The deranged and aggravated humours, freely coursing through the body, give rise to a disease at the

:J36

THE SUSHRUTA SAMHITA. [ Chap. xxiv.

place in which they are incarcerated owing to an obstruction in their natural passage.

Now it may be again asked, whether the relation of a disease, such as fever, etc. with the deranged bodily humours is constant and inseparable, or otherwise. All human beings would be in danger of perpetually falhng ill in the event of the said connection relation; being constant and unseparable ; but in case of their separate existence, it is but natural that their characterstic symptoms should separately manifest themselves instead of being simultaneously present with fever, etc. as they are found to be in reality. And accordingly the theor)', that diseases (such as, fever, etc.) and the deranged bodily humours have a separate existence, and are not pritna facie intimately co-related with one another falls to the ground. On the other hand, the assumption of their separate existence invalidates the incontestable conclusion, that diseases such as, fever, etc. are fathered by the deranged humours of the body.

Hence it may be safely asserted that no disease can occur without the direct mediation or intervention of the deranged bodily humours. Yet the connection (relation) which exists between the two is neither constant nor separable. As the physical phenomena of lightning, storm, thunder and rain can not happen independently of the sky (cloud) ; and yet they

Chap. XXIV. ] SUTRASTHANAM. 237

sometimes do or do not occur with the presence of a cloud ; again as bubbles^ though in reality but the modifications of the underlying water, do not swell up on its surface at all times, so the connection between a disease and the bodily humours is neither universally separable or inseparable.

Authoritative verse on the subject : —We shall describe the nature, intensity and quality of diseases with their complications and give the number of their different t3'pes. Diseases [omitted to be mentioned in the chapter on Xidanam (aetiology)] will be found fully dealt with in the supplementary part of the present work (Uttara-tantram).

Thus ends the Iwenty-fourlh Chapter of the SulrasthSnam in the Sushruta SamhitA which treats of the classification of diseases according to their specific nature.

CHAPTER XXV.

Now we shall discourse on the Chapter which deals with the eight different forms of surgical operations

(Ashtavidha-Shastra- Karmanya - madhya'yam).

Metrical Texts :— Bhagandara, Shlaishmika Granthi, Tilakalaka, Arvuda, Arsha, Charma-Kila, Jatumani, Mansa-Samgh^ta, Gala-Sunthik^, Valmika, Vrana-Vartma, Shataponaka, Adhrusha, Upadansha, Mansakandha, Adhimansaka, as well as ailments due to the lodgment of a foreign body in the flesh or a bone, and a sloughing of ligaments, flesh or veins are the diseases in which incision i Chhed)^am should be made.

Bhedyam : -Excision (Bhedyam) should be resorted to in the following diseases, viz., Vidradhis, the three types of Granthi other than the Sannipatika one, Visarpa due either to the deranged Vayu, Pittam or Kapham, Vriddhi, Vidarika, Prameha-pidaka, swellings in general, diseases affecting the mammary organs, Avamanthaka, Kumbhika, Anushayi^ Nadi, the two types of Vrinda, Pushkarika, Alaji, Kshudra-roga (all minor cutaneous or pustular diseases), the three types of Puppata, Talu-puppata, and Danta-puppata ; Tundukeri, Gil^Cyu, and the diseases which are caused by suppuration in the local flesh or any soft part of the

[Chap. XXV. SUTRASTHANAM. 239

body ^siich as fistula in ano), as well as stone ni the bladder and diseases due to a derangement of fat.*

Lekhyam : — The surgical operation known as scarification Lekhya; should be resorted to in the follow^- ing diseases, viz, the four types of Rohini, Kilasa, Upajihva, diseases having their seat in the deranged fat, Danta-Vaidarbha, Granthi, Vrana-Vartma, Adhi-Jihva, Arshah, Mandala, Mansa-kandi, and Mansonnati.

Vyadhanam : — The Surgical operation known as Vyadhanam (aspiration; should be made use of in connection with a vein, or a case of Dakodaram (abdominal dropsy), or Mutra-Vriddhi (hydrocele). Diseases, in connection witli which the probe or the director should be used, are Nadis ( sinus) and ulcers wMth an}^ extraneous or foreign body lodged in their inside, and those which follow abnormal (lateral or oblique' directions.

A'harryam :— The process known as Aharanam (extraction or drawing out) should be adopted in the three types of Sharkar^,t in drawing out anj^ morbid matter from between the teeth or from the cavity of the ears, or in extracting any foreign matter from its seat of lodgment in the body, or a stone from the

* Granthi (gland), Galaganda (goitre), \'riddhi (scrotal tumour) Apachi (scrofula) and Arvuda (tumour) are the fat-origined diseases contemplated as instances.

t Such as urinary calculi, calcareous deposits on the teeth, and P5daSharkarS.

240 THE SUSHRUTA SAMHITA'. [ Chap. XXV.

bladder, or in drawing out feces from the constricted anus, or a foetus from the uterus, (as in the case of a false presentation or difficult labour).

Srarvyam :— Secreting or evacuating measures (Srav5'^am) should be adopted in the following diseases, viz, the five types of Vidradhi excepting the Sannipatika one, Kustha of whatsoever type, derangement of the bodily V^yu with pain in the affected region, inflammatory swellings restricted to any particular part of the body, diseases affecting the ear-lobes, Shleepada (elephantiasis^ blood poisoning, Arvuda (tumours), Visarpa Terysipelas), Granthi (glands due to any of the deranged Vayu, Pittam, or Kapham) the three types of Upadansha (syphilis), Stana-roga (inflammation! of the mammae), Vidarika, Shaushira, GalaShaluka, Kantaka, Krimi-dantaka worm-eaten teeth), Danta-veshta (inflammation of the gums), Upakusha, Shit^da, Danta-puppata, diseases of the lips originated through the action of the deranged blood, Pittam or Kapham, and a variety of other diseases passing under the denomination of Kshudra-Roga (minor ailments\

Sccvyam : — Suturing rSeevya* should be resorted to in the case of an open ulcer due to the action of the deranged fat after its vitiated contents (morbid matter) had been fully scraped out, as well as in the case of an uncomplicated (curable"^ SadyaVrana (wound or instant ulcer) at any of the joints

Chap. x.w. ] SUTRASTHANAM. 24 r

which are connected with the acts of movement or locomotion.

Conditions of Suturing:— An ulcer incidental to the application of fire (canter}'), or any alkaline preparation (caustic), or treated with any poisonous drug or substance, or from whose inside the embedded Shalyam (foreign matter) has not been removed, should not be sewed up without being thoroughly cleansed and purified asepsised = inasmuch as any foreign matter, whether a hair, nail or a particle of dust or bone, lying embedded in its cavity, might set up an abnormal suppuration, accompanied by extreme pain and excessive secretion. Hence such ulcers should be thoroughly cleansed (and all foreign or indigenous morbid matter should be extracted therefrom) before being sewed up.

Mode of Suturing :— Then having pressed the ulcer up into its proper position, it should be sutured with strings of any of the following kinds, viz. of thin cotton thread, of the fibres of the Ashmantaka tree or hemp plants, or of the Atasi, Murva or Guduchi, or with strips of leather, plaited horsehair or animal sinews, into any of the officinal shapes (of suturing) known as the Gophana, TunnaSevani and Riju-Granthi, etc. or as suited to the shape and position of the ulcerated part. The margin of the ulcer should be gently pressed close with the fingers during suturing. A round needle to

242 THE SUSHRUTA SAMHITA. [Chap. XXV.

the length of two fingers' width should be used in sewing up an ulcer occurring about any joint or in a part of the body where the flesh is thin and scanty. A needle of a triangular body tri-hedral), and measuring three fingers' width in length, is recommended in the case of an ulcer appearing at any flesh}' part of the body. A semi-circular or bow-shaped needle should be used in a case where the seat of the ulcer would be found to be on the scrotum, or on the skin of the abdomen, or about any of the Marmas (vital parts).

Needles of these three shapes should be so constructed as to be fitted with sharp points capable of being handled with the greatest ease, having a girth equal that of the stem of a Malati flower.

The needle should not be pricked into a part too near, or too remote from the fissure, or the mouth of an ulcer, as there might be the danger of the suture being broken off (at the least pressure or movement) in the first instance and of genesis of pain in the second. xAn ulcer, thus properly sutured, should be covered over with cotton and dusted over with a pulverised compound consisting of the powders of Priyangu, Anjanam, Yasthyahva and Rodhra, or with the ashes of a burnt piece of Kshauma cloth, or with the powders of the Shallaki fruit. Then the ulcer should be properly bandaged, and measures and rules regarding the regimen of diet, and conduct previously laid down in the chapter

Chap. XXV. ] SUTRASTHANAM. 243

on the nursing of an ulcer- patient (Ch. XIX. ) should be adopted and observed.

The eight kinds of surgical operations have thus been briefly described. They will be dealt with later on in the Chikitsitam.

Defective Surgical Operations:— These

eight forms of operations may be attended with dangers of four different kinds such as those arising from an insufficient or over performance, or from the slanting or oblique deviation (of the knife or the instrument), or from an act of self-injury on the part of the physician.

A physician ( surgeon ; making a wrong operation on the body of his patient either through mistake, or through the want of necessary skill or knowledge, or out of greed, fear, nervousness or haste, or in consequence of being spurned or abused, should be condemned as the direct cause of many new and unforeseen maladies. A patient, with any instinct of self-preservation, would do well to keep aloof from such a ph\sician, or from one who makes a wrong or injudicious application of the cautery, and should shun his presence just as he would shun a conflagration or a cup of fatal poison.

On the other hand, a surgical operation, carried to excess, (or a surgical instrument inserted deeper than what is necessary , is attended with the danger of

244 THE SUSHRUTA SAiMHlTA. L Chap. xxv.

cutting or destroying a vein, ligament, bone, joint, or any vital part of the body. ' A surgical operation by an ignorant surgeon brings about, in most cases, the instantaneous death of the patient, or consigns him to the pangs of a life-long death.

The symptoms which generally manifest themselves in connection with the injudicious hurting of any of the five vital parts or principles of the body (such as the joints, bones, veins, ligaments, etc.) are vertigo, delirium, loss of bodily functions, semi-insensibility ( comatose state), incapacity of supporting oneself, cessation of mental functions, heat, fainting, looseness of the limbs, difficult respiration, excruciating pain or pain peculiar to the deranged Vayu, secretion of blood or a thin watery secretion like the washings of meat from the injured part, or the organ, with coma or inoperativeness of all the senses. A vein* iShira) any wa}' severed or injured is attended with a copious flow (haemorrhage of deep red blood, resembling the hue of the cochineal insect, from the ulcer ; and the deranged local Vayu readil}' exhibits all its essential characteristics, and ushers in diseases which have been enumerated under that head in the chapter on the description of blood.)

Similarly, an injured ligament gives rise to a crookedness or bending of, as well as to a gone feeling in the

* Other than ihc one silualcd in any of the abovesaid vital parts of the body.

Chap. XXV. ] SUTRASIHA'NAM. 245

injured limb or organ, attended with pain and loss of function, and the incidental ulcer takes a long time to heal.

An abnormal increase in the local swelling, together with an excruciating pain, loss ol strength, breaking pain in the joints, and in-operativeness of the affected part, mark the wounding of a flexible or immovable joint. Similarly, in the case where a bone is hurt or injured in the course of a surgical operation, the patient is tormented with indescribable pain, da}' and night, and finds no comfort in any position whatsoever. Pain and swelling specifically mark the affected locality, and thirst and inertness of the limbs add to the list of his sufferings.

A case of any injured Sira-Marma ( vital venal or arterial combination or plexus exhibits the same symptoms which characterise the hurting of a single vein, as previously described. Loss of actual perception (anaesthesia^ and a yellowish colour of the skin mark the case where the injury is confined to the vital principle of the flesh.

A patient, who is discreet, and is not in a special hurry to end his earthly sojourn, would do well to shun the presence of a bungling, unskilful surgeon, who can not even keep himself unhurt in the course of a surgical operation.

246 THE SUSHRUTA SAMHITA. LChap. xxv.

The evils, which attend the obhque insertion of a surgical instrument, have been described before ; and accordingly care should be taken not to leave any room for the occurence of those evils in connection with a surgical operation.

The patient, who may mistrust his own parents, sons and relations, should repose an implicit faith in his own physician, and put his own life into his hands without the least apprehension of danger ; hence a ph5'sician should protect his patient as his own begotten child. A surgical case may yield to a single incision, or may require two, three, four or more than that number to effect a cure. By doing good to humanity with his professional skill, a physician achieves glory, and acquires the plaudits of the good and the wise in this life, and shall live in Paradise in the next.

Thus ends the twenly-fiflh Chapter of the Sulrasthimim in the Sushruta Samhita which tieats of the eight forms of Surgical operations.

CHAPTER XXVI.

Now we shall discourse on the Chapter which treats of the exploration of splinters lost or deep-seated in the organism (Pranashta-Shalya-Vijna'niya'- madhysryam).

Definition : — The term Shalyam is derived from the root "Shala" or Shvala" (to go swiftly) joined to the Unadi affix "Yat." Shalyas may be divided into two kinds according as they are extrinsic Agantuka) or idiopathic (Sharira) in their origin.

A Shalyam usually serves to act as an impeding or obstructing agent to the entire organism, and, hence, the science which deals with its nature and characteristics is called the Shalya-Shastram (Surgery). An idiopathic (Sharira) Shalyam may be either a hair, nail, embohsed blood (Dhatus)*, etc., excrements (Mala), or deranged humours of the body (Dosha), while an extrinsic Shal3'am should be regarded as one which afflicts the body and is originated from a source other than any of the preceding ones, including particles of iron and bone, stems of grass, scrapings of bamboo, and bits of horns, etc. But an Agantuka (extrinsic) Shalyam specifically denotes an article of iron, inasmuch as it

* Embolism and Thrombosis have been included within Shalyam by the Ayurvedic Pathologists.

248

ITHE SUSHRUTA SAMHITA. 1 Chap xxvi.

pre-eminently sqvvqs the purpose of killing and is the most irresistible of all metals. Since any amount of sharpness can be imparted to the point of an article made of iron and since it can be easily discharged from a distance, iron is the metal exclusively chosen in the construction of darts or arrows.

Classification of Shafts : — Arrows (Shara) may be divided into two classes according as they are feathered or unfeathered ; and their barbs are usually constructed in the shape of trees, leaves, flowers, or fruits, or are made to resemble the mouths of birds and wild and ferocious animals.

Flights of arrows: — The flights or directions of an arrow (Shalyam) may be divided into five different kinds, such as the upward, the downward, the backward (coming from the back), the oblique and the straight. Either through its diminished momentum, or through any external resistance, an arrow may drop down and penetrate into the skin, arteries, or any internal channel of the body, or into any bone or its cavity, causing a wound or an ulcer (Vrana) at the spot of its penetration.

Symptoms : — Now hear me describe the symptoms which are exhibited in connection with an arrowwound (Shalya*-Vrana). These symptoms may be

* An arrow or an iron barb, from "Shala" to kill.

Chap. XXVI. ] SUTRASTHANAM. 249

grouped under two sub-heads, such as the specific and the general. The general characteristics are as follows : — The ulcer, which is marked by pain and swelling and presents a raised or bloated aspect like a water bubble, assumes a dark brown hue and appears soft to the touch. The seat of the ulcer is seen to be studded over with pustular eruptions and a constant bleeding sets in from its inside. The specific symptoms, which mark a Shalyam lodged in the skin, are the hardness and extended character of the local swelling and the darkness (discolouring) of its skin.

In a case where the arrow Shalyam) is lodged in the flesh, the swelling increases in size and the incidental ulcer refuses to be healed and cannot bear the least pressure. Suppuration sets in and the ulcer is characterised by a sort of sucking pain.*

All the preceding symptoms, with the exception of swelling and sucking pain fthirst according to others), manifest themselves in a case where the arrow (Shalyam) has penetrated into a muscle. Similarly, the distension, aching and swelhng of a vein mark a case of an arrow-lodged vein. An upheaval and swelling of its fibres together with intense pain characterise a case where the shaft (Shalyam) has lodged in a ligament. The internal passages or channels (Srota) of

* According to certain authorities the patient is tormented with a sort of unquenchable thirst.

?>2

250 THE SUSHRUT.A SAMHITA'. [ Chap, xxvi,

the body are choked up and become inoperative, when the shaft is lodged in any one of them. A flow of red and frothy blood with a gurghng sound, accompanied by thirst, nausea, and aching of the limbs, sets in when the arrow is lodged in an artery (Dhamani). Similarly, pain and swelling of diverse kinds mark a case where the shaft is embedded in a bone. The appearance of goose flesh on the skin, a stuffed sensation inside the cavity of the affected bone, and a violent piercing bone-ache, mark a case where the shaft has found a lodgment inside the cavity of a bone. A pierced joint exhibits the same symptoms as described in connection with an arrow-lodged bone, with the exception that the patient is incapable of flexing and expanding the affected joint. In a case where the shaft (Shalyam) has lodged in the abdomen (Koshtha), the bowels become constipated ; the abdomen becomes distended with a rumbling in the intestines and the suppression of flatus and urine ; and ingested food matter, as well as urine and feces are found to ooze out of the fissure or mouth of the ulcer. Symptoms, similar to those above described, manifest themselves when the arrow is lodged in any of the vital parts (Marmas'i of the body. The preceding symptoms are but faintly exhibited in a case of superficial penetration.

An ulcer incidental to the penetration of an arrow

Chap. XXVI.] SUTRASTHANAM. 25 1

(Shalyam"), along the direction of the local hair, in* the throat, in any internal channel of the body, or in a vein, the skin, or a muscle, or into a cavity of the bone, and not in any way affected by the action of the deranged bodily humours, may speedily and spontaneously heal ; but it may break open and become painful afresh if the bodily humours become deranged and aggravated by a blow or physical exercise.

Localisation :— The exact position of a shaft (Shalyam) embedded in the skin should be ascertained by applying a plaster composed of clay, Masha-pulse, Yava, Godhuma and cow-dung over the injured limb or part. The part (hmb) should be duly lubricated with oil, and diaphorised (by fomenting or applying heat to its surface) before the plaster is applied. The shaft (Shalyam) should be considered as lodged in that part which would be marked by pain, redness, or swelling (Samrambha) after such application. x\s an alternative, the affected part should be plastered with clarified butter, common clay and sandal paste. The embedded shaft (Shalyam) is then exactly located at the spot where, owing to the heat of the affected part, the clarified butter, or earth, or sandal paste would be found to have melted, or dried up.

Similarly, the mode of localising a shaft (Shalyam),

* So as not to obstruct the coursing of the blood or serum in the locality.

252 THE SUSHRUTA SAMHITA. ; Chap. XXVI.

embedded in the flesh is as follows : — First, the patient should be duly lubricated and diaphorised with medicinal agents suited to the requirements of his case. Then, the part or the limb having been thus reduced with depletive measures, the shaft would be found to have been dislodged from its seat and to be moving about (^within the deeper tissues of the affected part , giving rise to pain, redness and swelling. In such a case the exact location of the shaft should be fixed at the spot where the pain and swelling, etc. would occur. The same measures should be adopted in the case of a shaft (Shalyam) which lies embedded in the cavity of the abdomen (Kostha), or in a bone, or joint, or muscle

In the case of a Shalyam lodged in a vein, in an artery, in any external channel (Srota) of the body, or in a ligament, the patient should be made to ride in a carriage with a broken or lopped oif wheel and dragged up and down in it on an undulating road The pain and swelling, etc. incidental to the jolting, would occur at that part of his body, where the shaft (Shalyam} is embedded.

In the case of a shaft Shalyam) lodged in a bone, the affected bone should be lubricated and diaphorised with oil and heat respectively, after which it should be firmly pressed and bound up. The seat of the pain or swelling, caused by such a procedure, would mark the exact locality of the embedded Shalyam.

Chap. XXVI. I SUTRASTHANAM. 253

Similarly, in the case of a shaft (Shalyam) lodged in a joint, the same lubricating, diaphorising, compressing, and expanding measures should be adopted, and the painful swelling caused thereby would indicate its exact locality. No definite method can be laid down as regards ascertaining the exact location of a Shalyam lodged in any of the vital parts of the body (Marma ', inasmuch as they are co- existing with (the eight different locations of ulcers, such as, the skin_, the flesh, the bone, etc.)*

General rule : — A painful swelling, occurring at any part of the body and incidental to such physical or natural endeavours of the patient, as riding on an elephant or on horse-back, climbing a steep hill, bendr ing of a bow, gymnastic exercises, running, wrestling, walking, leaping, swimming, high -jumping, yawning, coughing, singing, expectorating, eructating, laughing, practising of Pranay^ma (regulating the breath preliminary to the practice of Yoga), or an emission of semen, urine or flatus, or defecation, would clearly indicate the exact location of the embedded shaft (Shalyam).

Authoritative Verses on the Subject : — The part of the body, which is marked by pain and swelling, or which seems heavy and is marked

* Accordingly measures enjoined to be adopted in connection with a shaft (Shalyam) lodged in any one of them should be applied wufati.-: mutandis to cases in which these Marmas would be found to be similarly affected.

254

THE SUSHRUTA SAMHITA'. [Chap. XXVi,

by complete anaesthesia, or the part which the patient repeatedly handles, or constantly presses with his own hand, or which exudes any sort of secretion, and is marked by a sort of excruciating pain, or which he involuntarily withdraws from, or constantly guards against (an imaginary painful contact), should be regarded as clearly indicative of the exact location of the embedded Shalyam.

A physician, having tested with a probe the cavity of the incidental ulcer or the interior of the affected locality, and found it to be characterised by little pain and absence of any aching discomfort or unfavourable symptoms and swelling, after a course of proper treatment, and after having been satisfied as to its healthy look and the softness of its margin, and after having ascertained that any remnant of the embedded arrow can not be perceived with the end of the director by moving it to and fro, should pronounce it free from any embedded foreign matter (Shalyam), which would be further confirmed by the full flexion and expansion of the affected limb or organ.

A particle of soft bone, horn or iron, in an}' wise lodged in the body, assumes an arched shape ; whereas bits of wood, grass-stems, or chips of bamboo-bark, under the same circumstances, putrify the blood and the local flesh, if not speedily extracted from their seats of 1 odgment. Bits of gold, silver, copper, brass, zinc, or

Chap. XXVI. ] SUTRASTHANAM. 255

lead, anj'how inserted into a human organism, are soon melted by the heat of the Pittam and are assimilated and transformed into the fundamental principles of the body. Metals or substances of kindred softness, and which are naturally cold, are melted and become amalgamated, under such circumstances, with the elements of the organism. A hair, or a particle of hard bone, wood, stone, bamboo scraping, or cla}^ which remains lodged in the body as a Shalyam, does not melt, nor undergo any change or deterioration.

The physician, who is fully conversant with the five different courses or flights of an arrow 'Shalyam), whether feathered or unfeathered, and has minutely observed and studied the symptoms due to its lodgment in any of the eight different seats of ulcers (Vrana) in the human organism such as, the skin, etc.), is alone worthy of attending on kings and nobles.

Thus ends the twenly-sixth Chapter of the Sulrasth^nam in the Sushruta Samhit^ which treats of exploration of spHnters.

CHAPTER XXVII.

Now we shall discourse on the Chapter which deals with the modes of extracting sphnters (Shalyarpa n iya- mad hyaryam) .

There are two kinds of Shalyas. A Shalya is either loose or firmly fixed to its seat within the body. We shall presently speak of the fifteen different modes of extracting a loose Shalyam, which are as follows, viz. : Extraction by natural expulsive functions of the body (Svabhaba), by suppuration or putrefication (Pachanam), by excising (Bhedanam), by bursting Daranam), by pressing ■ Pidanam), by rubbing i^Pramarjananr, b)'' blowing with the mouth of medicinal powders into the affected part (Nirdhmapanam), by the administration of emetics (Vamanam), by an exhibition of purgatives (Virechanam) by washing (Prakshalanam , by friction with the fingers (Pratimarsha), by straining as at the time of defecation (Pravahanam), by sucking (Achushanam), by applying a magnet (Ayaskanta) and by exhilarating ; Harsham).

An embedded foreign matter is usually expelled from the eyes, etc, by inducing lachrymation, sneezing, eructation, coughing, micturition, defecation, and the emission of flatus.

A Shalyam, or any other foreign matter which has

Chap, xxvii.^ SUTRASTH/VNAM. 257

penetrated into the deeper tissues of flesh, should be extracted b}' setting up suppuration in the affected locah'ty. The putrid flesh would loosen the fixture of the Shalyam, the weight of the secreted pus and blood causing it to drop down.

The seat or the locality of a fixed Shalyam should be opened by an incision in the event of its not being ejected even after the establishment of the local suppuration. If the Shalyam fails to come out even after the incision, the affected part should be pressed with the fingers, or medicines, endued with the virtue of exerting pressure, should be applied over its surface. A particle of an}- fine matter, accidentally dropped into the eye, should be removed with sprays of cold water, or by blowing into it with the mouth, or by rubbing it with hair or the fingers.

A residue of digested food or mucous, a remnant of any food matter (Ahdrashesha) misdirected into the nostrils, or any small splinter loosely pricking thereto CAnu-shalyam), should be expelled by breathing hard, or by coughing upward through the nostrils (Utk^sha), or by blowing through the nose. A morsel of food, acting as an obstructing Shalyam in the cavity of the stomach (Am^shaya), should be ejected by rubbing (Pratimarsha) the fingers against the lining of the throat, or against the region of the epiglottis, while such a morsel brought down into the intestines,

33

258 THE SUSHRUTA SAMHITA. [Chap, xxvil.

should be evacuated by administering purgatives (Virechanam).

The pus or any other morbid matter found within the cavity of an ulcer should be removed by washing it, while incarcerated flatus, or obstructed scybala or retained urine, or obstructed foetus, should be borne down and expelled by means of straining.

Any deranged Vayu or watery secretion incarcerated in anv part of the body, as well as poisoned blood or vitiated breast-milk, should be sucked off with the mouth, or with a horn.

A loose, unbarbed arrow, lodged in a wound with a broad mouth and lying in an Anuloma direction, should be withdrawn by applying a magnet to its end. A shaft of grief, driven into the heart by any of the multifarious emotional causes, should be removed by exhilaration and merry-making.

A shaft (Shalyam), whether large or small, may be withdrawn from its place in either of the two ways known as the Anuloma and Pratiloma. The Anuloma consists in withdrawing a Shalyam through a way other than that of its penetration, while the contrary is called the Pratiloma.

A Shalyam lodged in a place lying close to the spot of its penetration (Arvacheenam) should be extracted through the wav bv which it has entered

Chap. XXVII. ] SUTRASTHANAM.

259

(Pratiloma). On the other hand, a shaft or Shalyam, piercing deep into any part of the body, but not coming out by the other side (Par^cheenam), should be drawn out through a way other than that of its penetration (Anuloma).

A shaft, piercing deep into any part of the body so as to reach the other side of the wounded hmb or part, (but not cutting out clean through it owing to the diminution of its original momentum), and remaining protruded in the heaved up flesh, should be extracted through a channel other than that by which it has originally penetrated (Anuloma), and by stirring or striking it with the hand or a hammer. The heaved up flesh should be opened with an incision, when found possible of being so opened, and the embedded Shalyam should be drawn out by stirring or striking it with the hand as laid down before.

A Shalyam, lodged in any soft part of the abdomen, chest, arm-pits, inguinal regions or ribs, should not be cut open or struck with hammer, but should be tried to be removed with the hands through the wa)- of its penetration (Pratiloma), in failure whereof the Shalyam should be extracted with surgical appliances (Shastra) or any other surgical instruments ( Yantras),

Authoritative Verse on the Subject : — A patient, fainting away (during the course of such a surgical operation), should be enlivened by

26o THR SUSHRUTA SAMHITA. : Chap. XXVli.

dashing cold water over his face. He should be solaced with many a hopeful and cheering word, and a nourishing diet such as, milk, etc. should be given him, and his vital parts should be protected.

Then having extracted the Shalyam, the incidental wound or ulcer, the blood having been wiped of, should be fomented with lieat or by apph'ing warm clarified butter to its surface in the event of it being found fit to be so treated i.e., 'devoid of pain and unattended with further bleeding). Cauterisation should be resorted to where the condition of the wound would indicate such a measure. After tliat, the wound should be plastered (Pradeha) with honey and clarified butter, and bandaged with a piece of clean linen ; and directions as to the diet and nursing of the patient should be given (as previously laid down).

A Shalyam, lodged in a vein or a ligament (Snayu), should be extracted with the help of a probe. The shaft (Shalyam), lodged in the body and lying buried under the incidental swelling, should be extracted hy firmly tying blades of Kuslia grass around its body. A shaft (Shalyam;, lodged in a spot situated anywhere close to the heart, should be withdrawn by the way by which it has entered ; and the patient should be enlivened with sprat's of cold water, etc. during the operation.

Chap. XXVII. ] SUTRASTHA'N'AM. 261

A Shalyam, lodged in any other part of the body and that is difficult to extract, and that produces pain and local inflammation, should be removed by cutting the part open. In the case of a shaft 1 Shalyam) which has pierced into the cavity of a bone, the surgeon should firmly press the affected bone with his legs, and pull out the embedded shaft with all his might by gripping it with a surgical instrument, in failure whereof a strong man should be asked to firmly catch hold of the patient, and the Shalyam should be pulled out with the help of a gripping surgical instrument as before.

As an alternative, the bottom of the shaft should be tied to the string of a bow, strung and fully bent down ; and the Shalyam should be ejected with the means of a full twang. As an alternative, a horse should be harnessed in the fashion known as the Panch^ngi-vandhanam (lit. bound in the five parts of the body), and the end of the Shalyam should be bent down and tied to the bridle. Then the horse should be so whipped as to raise its head first, thus pulling out the embedded shaft .Shalyam) from its seat of lodgment by the jerk of its head. As an alternative, a high and tough bough of a tree should be lowered down and tied to the bent end of the shaft as in the preceding case. The bough should be then let loose, thus pulling out the shaft (Shalyam / with its rebounding force.

262 THE SUSHRUTA SAMHITA'. [Chap. XXVII.

A shaft (Shalyam), lodged in a bone and lying protruded in the heaved up local flesh (situated in a place other than the inguinal regions, abdomen, or arm-pits, etc.), should be stirred by striking it on the head with an Asthila a round stone, — a short hammer according to certain authorities), or with a stone or hammer, and should be taken out by the way of its penetration.

The feather of a barbed shaft, lying embedded in a bone situated at a part of the organism where the existence of such a foreign matter is calculated not to create any special discomfort, should be first crushed by putting pressure on the heaved up or protruded flesh, and the shaft then should be gently pulled out of its seat of lodgment.

In the case of a bit of shellac being accidentally pricked into the pharynx, a metal tube should be first inserted into the passage, and then a heated metallic rod should be reached down to the obstructing shellac through its inside. The shellac, thus melted by the heat of the inserted rod, would naturally stick fast to it, which should be then condensed by an injection of cold water poured down through the aforesaid tube ; after that the rod should be withdrawn thus carrying away the melted shellac at its end.

According to certain authorities, any other obstructing foreign matter accidentally introduced into the pharynx should be withdrawn with the help of a rod,

Chap. XXVII. 1 SUTRASTHA'NAM. 263

soaked in melted wax or shellac, and then inserted into that passage, all other procedure being the same as in the preceding instance.

In the case of a bone Shalyam (such as the bone of fish etc.) having accidentally stuck fast in the throat, a bundle of hair, tied to a string of thread, should be inserted into the gullet of the patient, the physician holding the other end of the string in his hand. Then a copious quantity of water, or of any other liquid substance, should be poured down into his throat, so as to entirely fill his stomach. After that some kind of emetic should be given to the patient, and the string should be pulled out as soon as the bundle of hair would be felt to have struck below the obstructing bone or Shalyam, which would naturally come out with the pull. As an alternative, the top end of a soft twig, as is generally used in cleansing the teeth, should be bruised into the shape of a brush, and the thorn or the Shalyam should be removed with its help. The incidental wound should be treated by making the patient lick a compound of clarified butter and honey, or of the powders of the Triphal^, saturated with honey and sugar.

The body of the patient should be pressed or rubbed, or he should be whirled round by the ankles, or generally measures, calculated to induce vomiting, should be adopted in a case where he would be found to have

264 THE SUSHRUTA SAMHITA. [ Chap. XXVIt.

swallowed a stomachful of water (as in a case of drowning). As an alternative, he should be buried under the ashes up to his chin.

Strong wine should be given to the patient, or he should be slapped on the shoulders, so as to cause him to suddenly start in a case where a morsel of food would be found to have obstructed and stuck fast in his gullet. A tight gripe about the throat of a person with a creeper, rope or the arm of an antagonist, tends to enrage the local (Kapham), which obstructs the cavity of the passage (Srota) producing salivation, foaming at the mouth and loss of consciousness. The remedy in such cases consists in lubricating and diaphorising the body of the patient with oil and heat, and in administering strong errhines (Shiro-Virechanam), and the juice or extract of meat which is possessed of the virtue of subduing the deranged Vayu.

Authoritative Verses on the Subject:— An intelligent physician should remove a Shalvam with due regard to its shape, location and the adaptability of the different types of surgical instruments to the case under treatment. A physician should exercise his own discretion in extracting feathered shafts (Shalyas) from their seats of lodgment, as well as those that are difficult of extraction.

A physician is at liberty to exercise his own skill and wisdom, and to devise his own original means for

Chap. XXVII. ] SUTR.ASTHA'NAM. 265

the extraction of a Shalyam with the help of any surgical instruments when the abovesaid measures would prove abortive. A Shalyam, not removed from the bod}'- and left in its place of lodgment, brings on swelling, suppuration, mortification of the affected part, and a sort of excruciating pain, and may ultimately lead to death. Hence a physician should spare no pain to extract a Shalyam from its seat of lodgment.

Thus ends the twenty-seventh Chapter of ihe Sutraslh^nain in the Sushruta SamhitS, which treats of extraction nf Shalvam.

34

CHAPTER XXVIII.

Now we shall discourse on the Chapter, which deals with the fa\ourable or unfavourable prognosis of an ulcer. ( Viparitarviparita - Vrana - Vijna^niya - madhyaryam ).

IVIetrical Text :— Certain fatal or unfavourable symptoms (Arishtas)* unmistakably presage the death of an ulcer-patient, as a flower, smoke and cloud respectively herald a fruit, fire and rain. In most cases, the ignorant cannot interpret aright these fatal symptoms owing to their extremely subtile nature, or out of ignorance or stupidity, or because such symptoms are very closely followed by the death of the patient.

These fatal indications serve as sure precursors of death in a patient, unless warded off by the blessings of hoi}' Brahmanas, who are free from low desires or animal propensities, and are also accustomed to practise the Yo^a and other religious penances ; or death may be averted with the help of men who are initiated into the mystery of concocting life-giving elixirs (Rasayanam".

* The symptoms which are developed by the deranj^ed bodily humours in the organism of a man at a time when they have passed beyond all medical cure, and when the body serves as a mere passive back-ground for those phenomena, awaiting its impending dissolution, are called Ariahtas,

Chap. XXVIII. ] SUTRASTHANAM. 267

Man}'' such indications do not prove instantly fatal but bring on death in course of time, just as diseases, supposed b}' some to be due to the influence of malignant planets, take time before they become patent out of their incubative stages. An attempt to cure a doomed patient is only repaid by failure and the ridicule of the world, and hence an intelligent physician should make it worth his while to carefully observe and study these fatal indications. A contrariety of the natural smell, colour, taste, (sensation, sound, touch, etc.) of an ulcer indicates a near and fatal termination of the disease.

An ulcer emits a pungent, sharp, or fishy smell under the respective influences of the deranged Vayu, Pittam and Kapham. An ulcer, deranged by the action of the vitiated blood, emits a smell like that of iron (Loha-gandhi), while one, originated through the concerted action of the deranged humours, emits a smell characterised by the distinctive features of each of them. On the other hand, an ulcer, due to the joint action '^of the deranged Vayu and 'Pittam), emits a smell like that of fried paddy ; one, due to the action of the deranged Vayu and Kapham, emits a smell like that of linseed oil ; whereas one, brought about by the action of the deranged Pittam and Kapham, smells like sesamum oil. All those odours, marked by a somewhat fishy character, should be deemed the natural odours of ulcers, and any other smell should be held as a contrary or unnatural one.

268 THE SUSHRUTA SAMHITA. [Chap. XX\ 111.

An ulcer emitting a sweet smell like that of wine, or fragrant aloe wood (Aguru), clarified-butter, Jati flower, Champaka, sandal, lotus or any celestial flower (Divyagandha), should be regarded as the precursor of death. Similarly, a smell like the one which characterises a dog, horse, mole, crow or a bug, or like the one emitted by dry, putrid meat, or resembling the smell of earth or slime, should be likewise deemed unfavourable or fatal in an ulcer.

A physician should give up a case where an ulcer, though it has assumed a blackish, saffron or Kankustha colour (a sort of mountain earth) through the action of the aggravated Pittam, is divested of the burning, sucking and drawing pain, which is peculiar to that morbiferous diathesis. Similarly, an ulcer, which, though brought about through the action of the deranged Kapham, has become cold, hard and whitish as natural in one of the Kaphaja type, should be given up as soon as it is marked by a burning pain. Likewise an ulcer, due to the action of the deranged V^iyu, and characterised by a blackish hue and a thin secretion, and which is found to invade the vital principles of the body, should be abandoned by a physician, whenever found to be entirely devoid of pain.

An ulcer, which makes a gurgling or groaning sound, or one which is characterised by an extreme burning sensation, oris confined to the skin and the flesh,

Chap. XXVIII. ] SUTRASTHA'NAM. 269

and is marked by the emission of wind with a loud report, is sure to have a fatal termination. Likewise, one, which is characterised by extreme pain, though not otherwise seated about any of the vital parts of the body, or which is cold on the surface, though attended with an extremely burning sensation in its inside and vice versa, should be deemed the precursor of death. Similarly, an ulcer should be regarded as fatal, that is shaped like the barb of a spear, or a Kunta (a kind of barbed dart or spear), or like a banner, chariot, horse, or an elephant, or like a cow, an ox, a temple, or a palace.

A wise physician, witli any regard to his own reputation, should abandon a patient laid up with an ulcer which appears to have been dusted over with a sort of pulverised crust, or who has been suffering from one accompanied by loss of flesh and strength, cough, difficult respiration and aversion to food. An ulcer, which occurring at any of the vital parts of the body secretes a copious quantity of pus and blood, and refuses to be healed even after a course of proper and persistent medical treatment, is sure to have a fatal termination.

Thus ends the twenty-eighth Chapter of the SutrasthSnam in the Sushruta SamhitS, which deals with the favourable and unfavourable prognosis of ulcers.

CHAPTER XXIX.

Now we shall discourse on the Chapter, which treats of favourable or unfavourable prognosis in diseases, as known from messengers, omens and dreams etc. (Viparitarviparita-Duta-ShakunaSvapna- Nidarshaniya-madhyaryam).

IVIctrical Texts:— The favourable or unfavourable termination of a disease may be predicted from the appearance, speech, dress and demeanour of the messenger sent to call in a physician, or from the nature of the asterism and the lunar phase marking the time of his arrival, or from the direction of the wind (Anila) blowing at the time, or from the nature of omens (Shakuna) seen by him on the road, or from the posture, temperament or speech of the physician himself.

A messenger belonging to the same caste as the patient* should be regarded as an auspicious omen, whereas one from a different caste would indicate a fatal or an unfavourable termination of the disease,

A eunuch, a husband of many wives, a messenger

* A P^shanda messenger should be despatched to call in a physician

where a member of the same community would fall ill ; a householder,

in the case of a patient of the same social order ; a BrShmana, in the case

of a BrShmana patient, and so on ; while an infringement of the rule

would be looked upon as an evil omen.

Chap. XXIX. ] StJTRAStHANAM. ^fl

sent on a different errand and incidentally calling at a physician's house, or one who has quarrelled on the road, or messengers who come riding on camels, donkeys or in carts, or on foot in one unbroken line, should be looked upon as inauspicious messengers.

Similarly, messengers, who call at the house of a physician, holding in their hands a rope, club, or any other weapon, or who come dressed in blacky red, yellow, wet, dirty or torn garments, or with the upper sheets placed or arranged on their right shoulders (Apasavya), or clad in single cloths without such upper sheets on, as well as those, who are possessed of additional or smaller number of limbs, or look disturbed and agitated, or whose bodies are in any way mutilated or such, as look fierce and haughty, or speak in a rough and harsh tone, or utter any term implying death, should be regarded as augurs of evil.

Likewise^ a messenger, tearing off a blade of grass or a chip of wood with his fingers, or handling the tip of his nose or the nipples of his breast, or pulling the ends of his cloth or hair, or the ring-finger of his hand, or brushing his nails and hair, or standing with his fingers in his ears or nostrils, or waiting with his hands placed on his cheeks, chest or head, or about the regions of the arm-pits, as well as one, who has arrived at the house of the physician with bits of human skull or stone, or with ashes, bones,

272 " THE SUSHRUTA SAMHITA. [ Chap. XXIX.

paddy husks or charcoal in the palms of his hands, or one, who digs into the earth with his toe-nails, or wantonly breaks stones or brickbats, while waiting at the physician's house, should be regarded as a messenger of evil augury.

A messenger, who at the time of visiting a physician for his professional help comes smeared with oil, or with red sandal paste or mud, and carries a red garland or a ripe but sapless fruit, or any other thing of like nature in his hand, or brushes together the nails of his fingers or touches his legs with the hand, or carries a shoe in his hand, or who appears to have been suffering from a foul or loathsome disease, further one, who breathes heavily, or weeps or behaves contrarily, or stands with the palms of his hands united and his face turned towaids the south, or waits on one leg on an uneven ground with the other raised and placed on a higher support, should be looked upon as the precursor of evil.

A messenger, reporting his errand to the physician while he is facing the south, or who is in an unclean state of the body, or engaged in kindling a fire or in killing an animal, or is remaining in a nude state, or is found to be lying on the bare floor of his chamber, or performing an afiection after attending to a call of nature, or anointing himself with oil, or perspiring, or sitting with his hair dishevelled, or in a state of mental

[Chap. XXIX. sOtrasthanam. 27;

perturbation, is to be looked upon as a messenger foreboding evil.

A messenger, seeking the interview of a physician M'hile he is engaged in offering oblations to his departed manes, or to the gods, or one who calls on him at noon or at midnight, at morning or at evening, or during the happening of any abnormal physical phenomenon, or at an hour under the influence of any of the following asterisms (lunar mansions), viz. the Ardra, the Ashlesa, the Maghd, the Mula, the two Purvas, and the Bharani, or on the day of the fourth, ninth, or the sixth phase of the moon (whether on the wane or on the increase), as well as on the last days of months and fortnights, should be considered as a messenger of evil augury.

A messenger, hot and perspiring from being seated near a blazing fire, and calling upon a physician in the midday, should be deemed as an inauspicious one in the case of a Pittaja distemper ; whereas a messenger of similar description should be looked upon as foreboding the favourable termination of a disease, if due to the action of the deranged Kapham. The favourable character of a messenger should be likewise determined in diseases originated through the action of the deranged Vayu,* etc. ; and an intelligent physician is

* A messenger, visitin;; a |)liy.sician in ihe afternoon or during a hea\}' rain or storm, or at a time when the vital wind is naturally disturijed and agitated, indicates an unfavouraljlc prognosis.

274

THE SUSHKUTA SAMHITA. [Chap. XXIX.

at liberty to exercise his own discretion in determining the omen. Similarly in a case of haemoptysis, dysentery or any morbid discharge from the urethra (Prameha j, the first interview between a messenger and a physician near a reservoir of water is an omen of happy augury, A learned physician shall tluis determine the ominous character of a messenger in connection with other diseases as well.

IVIessengers of happy augury :— A fair

and handsome messenger, who is clad in clean and white garments, and belongs to the same caste or spiritual clan (Svagotraj as the patient himself, forebodes the successful termination of the disease (for which the medical aid is needed). A messenger, calling on a physician either on foot or in a bullock cart, and who is contented, intelligent, capable of acting according to the rules of decorum, time and circumstances, and is independent and original in his thoughts and ideas, and carries ornaments, and other auspicious articles about his person, is alone capable of rendering the best services in connection with the calling in of a physician. A messenger, for the first time, interviewing a physician, when the latter is complacently seated with his face towards the east, and on a clean and even ground, should be regarded as a messenger of happy augury.

Raw meat, a pitcher full of water, an umbrella, a Bramhana, an elephant, a cow, an ox and an article

Chap. XXIX. ] SUTKASTHANAM. 275

of a white colour, should be deemed auspicious sights by a physician on his way ]to the house of a patient. A mother, a cow with her calf, a small pitcher of water, a decorated virgin, fish, unripe fruits, a Svastika (a cross shaped religious insignia), sweetmeat, curd, gold, a vessel full of sun-dried rice, gems, flowers (according to certain commentators a well disposed king), a blazing fire, a horse, a swan, a peacock, a bird of the Chasha species, chantings of Vedic verses, claps of thunder, blowings of conch-shells, notes of lutes, sounds of chariot wheels, roar of lions, lowings of cows and bullocks, neighings of horses, trumpeting of elephants, cacklings of geese, hootings of owls, and the pleasant conversation of persons going to the palace of a king, should be regarded as lucky sights and sounds by a physician on his way (to the house of a patient).

Similarly, harmonious melodies of birds chirping on the boughs of healthy Kshira trees, bent under the weight of fruit, and looking gladsome with their dowry of beautiful blossoms and foliage, or notes of birds perched on the terraces of palace towers or on the tops of banner poles singing melodiously, or birds following the messenger with their songs or singing seated from the auspicious quarters of the heavens, or following him on his left, should be equally regarded as sights and notes of happy foreboding.

A bird, seated on the withered trunk of a blighted

2/6

THR SUSHRUTA SAMHITA 1 Chap. xxix.

or thunder-blasted tree, or on a thorny knoll covered over with creepers, or on ashes or stones, or amidst ordure or husks of grain, or on dried skeletons, and singing in a harsh voice with its head turned towards the blazing or inauspicious quarter of the sky, should be deemed as portending evil.

Similarly, birds, which are possessed of names of masculine terminations are happy omens if seen on the left by a physician on his way to the house of a patient, while birds, on a similar occasion, whose names have feminine endings, are auspicious if seen bv him on the right. A dog or a jackal, seen running from the right to the left, is a hapjn- omen, and so is a mongoose or a Chasha bird if seen on the left. A hare, a serpent, or an owl, seen on either side of the road, is an inauspicious sight. The sight and the sound of a Godha or a Krikal^sha an animal of of the lizard species) are both inauspicious.

If a man, other than a messenger of inauspicious character but possessed of features alike unfavourable, should happen to cross the way of a physician, just starting on a professional call, he should be regarded as equallv indicative of evil. The sight of a vessel full of Kulutha pulse, or of husks of grain, or of stone, ashes, clay or charcoal, or of oil, is inauspicious. Similarly, the sight of a vessel filled with red mustard or witli wine other than whicli is clear and mild

Chap. XXIX. ] SUTRASTHANAM. 277

(Prasanna) should be deemed an omen of evil augury.

Similarly, the sight of a parched corpse, or of a withered tree or Pal^sha branch, is equally inauspicious. A physician, meeting a member of any of the vile or degraded castes or a blind or indigent person, or a man inimically disposed towards him, should consider the character of the disease to be unfavourable.

A gentle, cool and fragrant breeze, blowing from the direction of his destination, should be regarded as an auspicious omen by a physician. A wind, which is hot, dry, and is charged with the fetid exalations of putrid matter, and which blows from the direction of his starting point, should be regarded as an evil omen.

The word "cut," used by another and accidentallv heard by a physician fon his wa^O to the bed-side of a patient laid up with Granthi (aneurism) or Arvuda (tumour), should be regarded as a good omen ; while the term "open", heard under similar circumstances and in connection with a case of Vidradhi (abscess), or Gulma (abdominal gland\ or Udara (ascites), should be regarded as an equally auspicious portent. Similarly, the term "stopped" is commended in a case of dysenter}' or haemoptysis. Thus the physician should interpret the auguries according to the nature of each individual case.

278 THE SUSHRUTA SAMHITA. [Chap. XXIX

A curse, imprecation, or wailing like "woe to me", as well as sobs, groans, reports of defecation or vomiting, the brayings of an ass, the frightened sound of a camel, an obstacle or impediment in the path of a physician, or a sudden breakage, collapse, or the falling of any article from a cupboard, and a sad or dejected spirit of the physician without any assignable cause, should be regarded as evil omens at the time of his starting.

These omens should be observed or attended to at the time of first entering the house of a patient, or at the threshold or within its walls, but not after the physician has once commenced the medical treatment. The sight of a knot of torn hairs, ashes, bones, wood, stone, husks of grain, cotton, thorns, a bedstead with its legs upturned, wine, water, fat, oil, sesamum, dried grass, straw, a eunuch, a deformed person or one with a broken limb, a nude man, or one with a clean shaved head, or clad in a black garment, should be regarded as evil omens by a physician, whether noticed b}' him at the time of starting or after getting into a sick room. Pots or utensils placed in pendent brackets, and found to be spontaneously moving about without any definite cause, as well as any other fallen articles digged in, smashed in or thrown out of the sick-room ; a ph3^sician sitting dejected and gathered up in his seat, and the patient sitting with a downcast face, or pricking his body or at the bed clothes

Chap. XXIX. ] SUTRASFHANAM. 279

while talking with the physician, or shaking his hands, back or head, or taking hold of or placing the hands of the physician in his own, or on his breast, or interrogating the physician with an up-turned face, or pressing his own limbs, when he is interrogated by the physician in return, should be considered as unfavourable signs.

The patient, in whose house a physician is not duly honoured, can never rally. The due honouring of a physician leads to a speedy recoAery. A messenger of good omen forebodes the favourable termination of a disease, while the contrary is indicated by a messenger of the opposite type. Hence a physician shall carefully observe the ominous character of a messenger (despatched to seek his aid .

Dreams : — Now I shall describe the dreams, which either being dreamt by the patient, or by his relations, portend fatal or a successful close of the malady. The patient, who dreams of going towards the south on the back of an elephant, or on that of any carnivorous animal, or of riding on a boar or on a buffalo, or sees himself carried towards the quarter by a dark woman with dishevelled hair and clad in a blood- red garment — laughing and dancing, soon meets his doom. A dream by a patient that members of vile castes have been drawing him southward, or that ghosts or anchorites have been embracing him, or that

28o THE SUSHRUtA SAMHITA. Chap. xxix.

savage beasts with diabolical faces have been smelling his head, predicts that his earthly days are numbered, while such dreams occurring in a healthy subject indicate an impending disease.

Similarly, the patient, who dreams of drinking oil or honey, or of diving into a bed of dank or oozy slime, or of laughing and dancing mud-besplattered, is at the threshold of death. A dream of ha^*ing entwined a wreath of red iiowers round one's head, though otherwise nude or stripped of clothes, or of seeing reeds, bamboos, or palm trees growing on his chest, portends the impending death of a patient. On the other hand, such dreams, occurring in a healthy subject,, forebode the advent of disease. I.ikewise, the patient, who dreams of being eaten up b}' fish, or who fancies himself again entering into the womb of his mother, or thinks he is falling from the summit of a mountain or into a dark and dismal cave, or as being carried away by the current of a river, or assailed and overwhelmed by a pack of crows, is already a doomed being. The dream of a clean shaved head, or of falling stars, or of dying lamp light, or of the extraction of one's own eyes, or of shaking divine images, or of earthquakes, purgings, vomitings or falling out of one's own teeth, is always fatal. The patient, who dreams of climbing a Shalmali, Kinsuka, or Pari-bhadra tree, or of ascending an ant-hill or a funeral pyre, or of witnessing himself bound to a sacriChap. XXIX. ] SUTRASTHANAM. 281

ficical stake, or of receiving or eating, cotton, levigated sesamum paste, . iron, salt, sesamum, boiled rice, or drinking oil or wine (Sura), as the case may be, should consider himself as a doomed being, while such dreams in a healthy subject indicate the impending attack of a disease.

A dream should be regarded as ineffectual which is quite in conformity with the physical temperament of the dreamer (such as, one of scaling the heavens by a person of Vataja temperament ; one of seeing a blazing fire, a flash of lightning, or a meteor-fall by a man of Pittaja temperament ; and one of witnessing reservoirs of water, etc. by a man of Kaphaja temperamentj as well as one which has been forgotten or followed by another of an auspicious type or is the outcome of premeditated thought like one dreamt in the da}' time.

A fever patient dreaming of friendship with a dog, a consumptive one dreaming of making friends with a monkey or a monster ; a hysteric patient who dreams of making friendship with a ghost ; a Prameha or dj'sentery patient dreaming of drinking water ; a leper dreaming of drinking oil, or a Gulma patient dreaming of a tree growon his belly, should count his days as numbered. A person afflicted with any disease of the head, and dreaming of a tree growing on his head, or one suffering from vomiting and dreaming of eating sesamum cakes ; or

36

282 THE SUSHRUTA SAMHITA. [Chap. XXIX.

an asthma patient, or a person, afflicted with thirst, dreaming of making a journey on foot ; or a jaundice patient dreaming of eating a food prepared with turmeric ; or a person suffering from hecmoptysis and dreaming of drinking blood, should be considered as about to depart this life. A patient having had any of the aforesaid dreams, under the circumstances, should get up in the morning and make a gift of Masha-pulse, sesamum, iron and gold to the Brahmanas, and repeat the blessed Tripada Gayatri (Mantras J

Having dreamt a bad dream in the first watch of the night, a person should meditate upon a holy or auspicious subject, and then lie down again with all his senses fully controlled, and repeat the Mantras sacred to any of the gods. An evil dream should not be related to another. The dreamer of the dream should reside in a holy temple for three consecutive nights,, and worship the deity with the most fervent devotion, whereby its evil effects would become nullified.

Now we shall describe the dreams, which are of auspicious nature. Members of the twice born castes, gods, cows, bullocks, kings, one's own living friends and relations, a blazing fire, a Brahmana, or a sheet of clear water seen in a dream by a healthy person predict or predicts to him a pecuniary gain in the near future, while such dreams occurring in a diseased person indicate a speed}' recovery of the disease he has been

Chap. XXIX. ] SUTKASTHANAM. 28"

suffering from. Similarly, dreams of meat, fish, garlands of white flowers, cloths and fruit predict a gain or a speedy cure, as the case may be.

Dreams of ascending the terrace of a royal palace, of climbing a tree or a hill, or of riding an elephant predict similar results as above. A dream of one's sailing over a river, pool or sea of turbid water predicts a money gain or cure, according as one is healthy or diseased. A dream of having been bit or stung by a serpent, by leeches, or by a bee, indicates bliss or cure, according to one's good or bad health at the time. The man, who usually gets such auspicious dreams, should be looked upon as a long-lived man, and may be unhesitatingly taken under medical treatment by a physician.

Thus ends the Uventy-nintli Chapter of the Sutiasthinam in the Sushruta SamhitS, which deals with favourable or unfavourable prognosis from messengers, birds, omens etc.

CHAPTER XXX.

Now we shall discourse on the Chapter which treats

of the prognosis that can be obtained from the perverted

functions of the five sense organs ( Pane he nd riyartha- Vi prati pattf - madhyaryam) .

Metrical texts ; — A perversion or contrariety of the functions of the mind or brain (Shilam), and of the organs of sense-perception, is called Arishtam (an unfavourable symptom foreboding death). Now hear me describe, in brief detail, the symptoms which are called Arishta (fatal indications).

The man, who hears a variety of divine sounds even in tlie absence of any of the celestial beings, (such as, the Siddhas, the Gandharvas etc.), or thinks that he is hearing the uproar of a city, or the moanings of the sea, or the rumbling of a rain cloud, without their actual presence or proximity, or who is incapable of catching their sounds even when they are actually present and sounding, or assigns to them causes other than the actual ones, should be regarded as a doomed being. The person, who interprets the uproar of a city or the rustling forest as sounds emanating from other sources, or rejoices at the voice of his enemies, and is annoyed at that of his own devoted friends, or who suddenly loses the faculty

Chap. XXX. J SUTRASTHANAM. 285

of hearing without any manifest or tangible reason, should be deemed as already on the threshold of death.

The man, who feels cold when touching a hot or warm substance, and, vice versa, complains of a burning sensation even when suffering from a boil, or a postule of the Kaphaja type (characterised by numbness, shivering, etc, or shivers when the temperature of his body is felt to be considerably high, should be looked upon as already on the point of death. The person, who has lost the faculty of touch, and does not feel any pain in any part of the body when it is struck or amputated, or feels as if his body had been strewn over with particles of dust, or suffers from discoloration of the skin which becomes marked with blue or red stripes, and who is harassed by hosts of blue flies after a bath or an anointment, should be regarded as one who has already passed the confines of life.

Similarly, the man whose body emits a fragrant smell without having been rubbed with any kind of perfume, or to whom a sweet thing tastes acid, and an acid tastes sweet, or who exhibits symptoms of a general perversion of the faculty of taste, or in whom (articles of) different tastes (administered in their officinal order of enumeration') tend to aggravate the deranged bodily humours, or bring about their pacification and a dulness of appetite if partaken of in the inverted

286 THE SUSHRUTA SAMHITA. [ Chap. XXX.

order, should be regarded as a departed soul, like the one who has lost the faculty of taste.

The man, who deems a fetid odour to be a fragrant perfume, or one fragi'ant to be fetid, or one who does not feel any discomfort even at the smell of a burning lamp wick that has just been extinguished, or who has entirely lost the faculty of smell, should be looked upon as a dead man.

The man, to whom the twin attributes of heat and cold, pleasure and pain, as well as the peculiarities of weather (as storm, drought, snowfall, etc.), and the different quarters of the sky appear to be reversed or inverted ; one who has lost all distinctions (of joy and misery, storm and sunshine, heat and cold, etc.), or to whom the specific attributes of things appear to be contrary and reversed, should be regarded as on the point of death. The man, who sees stars ablaze in the broad day-light or fancies seeing the fiery orb of the sun by night an.d the mellow disc of the moon by day, or who seems to witness the phenomena of rainbow and lightning even in the absence of any rain cloud, or the formation of a lightning-spangled rain-cloud even in a clear blue sky, is sure to be speedily gathered to his rest. The man, who observes the reflected images of chariots, palaces and aerial cars in the heavens, or sees the embodied images of the fire and sky gods, or to whom the earth

Chap. XXX.] SUTRASTHANAM. 287

appears to be enveloped in frost or smoke, or enshrouded in a sheet of fine linen, or chequered with cross lines, or blazing with fire, or flooded with water, or to whose sight the Pole Star and the asterism Arundhati (one of the Pliades) and the Milky Way remain invisible, should be reckoned as already with the dead.

The man, who foils to see his own image reflected in a mirror, in the moonlight, or in hot water, or sees but distorted reflections of himself or of any other animal, or of dogs, cows, storks, vultures, ghosts, Yakshas, Rakshas, Pishachas and Nagas, should be regarded as about to depart this life. The man, to whom fire appears to be free of its natural accom paniment of smoke, or that it is possessed of a colour resembling the hue of the breast feathers of a peacock, should be regarded as doomed, (if happening to be suffering from any disease). On the other hand, these phenomena indicate the approach of a disease in one, who is found to be as yet in the enjoyment of apparent health.

Thus ends the thirtieth Chapter of the Sulrasthdnam in the Sushriita Samhitd which deals with prognosis from the perverted functions of the live sense ortrans.

CHAPTER XXX I.

Now we shall discourse on the Chapter, which deals with the prognosis to be gathered from the altered condition of features (Chhd'yar-Vipratipatti madhy^yam).*

IVIetrical Text: — The man, whose complexion suddenly assumes a brown, red, blue or yellow shade, should be regarded as already gathered to his rest. The man, who has lost all sense of modesty or propriety, and whose complexion, and whose strength (ojah) and memory have suddenly undergone discolouration or extreme deterioration, should be counted with the dead. Little chance there is of the life of a patient whose lower lip hangs down while the upper one is drawn or turned up, and both of them have assumed a black colour like that of a jamboline fruit. The patient, whose teeth fall out or which have assumed a reddish

* Physicians of the Ayurvedic School, however, observe a dislinclion between Chhiyd (shade of complexion), PrabhA (healthful glow of the complexion), and Varna (natural colour of the complexion) itself. The Chh%d or the shade of one's complexion may be easily distinguished as clear, rough or cool, etc. and can be detected only on a close view. The Prabhd, on the other hand, is visible from a distance and admits of of being divided into seven different types, such as red, yellow, while, brown, greenish, pale, and black. The Varna or the natural colour of the complexion of a man is found to be either fair, black, dusky leaning towards the fair, according to his race and habitation. The term also includes natural modestv, look and ease.

Chap. XXXI. ] SUTRASTHANAM. 289

or a dark brown colour, or a colour like that of a Khanjana bird (dark blue), should be reckoned as alreadygathered to his fathers.

The patient, whose tongue has become furred, swollen, or inert, or is of a black colour, should be considered as already at the gate of death. The patient, whose nose has sunk or become bent, cracked, dried, or who when breathing makes a gurgling sound through the nostrils, should be given up as lost. A patient is certainly quitting this life whose eyes appear to be contracted, or unequal, oblique, or inert, insensitive to light or touch, sunk in their sockets, or bloody, or marked by a copious lachrymation. The patient whose hair appears to have been glued to his head whose eyebrows are contracted and hang down, and whose eyelashes are listless should be considered as about to leave his mortal frame.

The patient, who is incapable of swallowing any food or of holding up his head, and who looks with a kind of fixed stare, with all memories of life fully obliterated, should be deemed as d3'ing on that very day. A wise or prudent physician should give up the medical treatment of a patient, no matter whether strong or weak, who is found to be fainting away every time he is lifted up or seated. The patient, who constantly- extends or draws up his lower extremities, or keeps them in a gathered up posture, should be

37

290 THE SUSHRUTA SAMHITA. [ Chap. XXXI.

looked upon as rapidly succumbing. A wise physician should abandon a patient, characterised by the coldness of his breath and extremities and a hurried and intermittent respiration, or who is found breathing with his mouth open, or lips separated.

Similarly, a patient affected with a kind of stupor or insomnia and remaining drowsy, all day long, or fainting at the least attempt of speaking, should be counted with the dead. The patient, who licks his upper lip, or is troubled with eructations, or holds conversations with the departed, should be deemed as already entered into the region of the dead. A man, spontaneously bleeding through the roots of his hairs (pores of the skin) otherwise than in a case of poisoning, should be deemed as dying on that day.

A patient, affected with an up-coursing pain about the cardiac region, like the one which distinguishes a case of V^tashtila (^appearance of a stone-like lump rising or seated within the thorax and ascribed to the action of the deranged Vayu), accompanied by an aversion to food, etc., should be already reckoned among the dead.

An idiopathic swelling (Shopha) first occurring in either of the lower extremities in a male patient not as a complication of an}' other disease*, as well as a similar swelling first appearing at the face, or about the region

* Such as Chlorosis, Ascites, lioemorrhoids.

Chap. XXXI. ] SUTRASTHANAM. 291

of the anus in a male or a female patient, is sure to have a fatal termination. •

A patient, suffering ■ from cough or asthma attended with dysentery, fever, hic-cough, vomiting and swelling of the penis and the scrotum, should be given up as lost. Excessive perspiration, burning, hic-cough, dyspnoea and hyperpyrexia with a burning sensation of the body, are undoubtedl)' capable of extinguishing the vital spark even in a strong patient. Similarl}^ a patient, with a black coated tongue and the left eye sunk in its socket and a foul smell from the mouth, should be given up as lost.

The mouth of a man, who is on his way to the mansions of the god of death, becomes filled v^ith tears, the legs are wet with perspiration, and the pupils of the eyes roll about or become listless.

The patient, whose limbs become all of a sudden abnormally light or heavy, is sure to go to the region of the son of the da5''-god (Yama.i The patient, whose body emits a fishy, dirty or a fragrant smell, or smells like fat, oil, or clarified-butter, is on the way to the mansions of Death.

The patient on whose forehead lice freely move about, or whose offerings the crows do not eat, or who does not find comfort in any position or place, goes to the mansions of the god of death. A patient, who has

2g2 ''^HE SUSHRUTA SAMHITA', [Chap. xxxi.

become emaciated and enfeebled, or has been suffering from a complication of such diseases as fever, dysentery, oedema, etc., one supervening another pre-existing malady, should be deemed as beyond the pale of medicine. A ravenous hunger or an unquenchable thirst in a weak patient, who refuses to be appeased or satisfied with sweet, wholesome and ]ialatable food or drink, should be regarded as a fatal indication. A patient exhibiting such symptoms as diarrhoea, an excruciating headache, colic in the intestines, thirst and gradual faihng of strength, stands in danger of imminent death. Death is due to the transitory character of life, or it may be attributed to irregular conduct, or to the deeds of one's previous existence transformed into the dynamics of fate.

Ghosts, evil spirits, Pishachas and monsters of various shapes and denomination, constanth^ lead men to death. These evil spirits, owing to their natural killing propensities, nullify the efficacies of medicines ; and hence it is futile to take in hand the medical treatment of a man who exhibits any of the abovesaid fatal symptoms, and thereby testifies that lie has fallen into the clutches of such evil spirits.

Thus ends the Thirty-first Chapter of the SutrasthSnam in the SushrutaSamhitA which deals with prognosis from perverted features.

CHAPTER XXXII. Now we shall discourse on the Chapter which treats of the prognosis based on the perversion of the external appearances of the body (Svabha'va-vipratipatti - madhyaryam) .

A contrariety of the natural features of any part or member of the body should be looked upon as a fatal indication. The blackness of a limb or a part which is naturally white,* or the whiteness of a blackf part, or a naturally red| part, or member, etc. assuming any other colour, or a hard§ part becoming soft, and vice versaW, or a movableU part suddenly becoming fixed, and vice versa** or the contraction (flexion) of an extended part, or the extension or expansion of a contracted (flexible; part, or a shorttt part suddenly becoming elongatedji, and vice versa, or a sudden hanging down of a part or member of the body which does not naturally §§ hang down, and vice versa\\\\, or a sudden increase or decrease of natural temperature of any part, member, or organ of the body, as well as its sudden glossiness, roughness, numbness, discolouration, weakness, or weariness, should be looked upon as fatal symptoms.

* The teeth and the cornea, f The iris, J The tongue and the palate, etc. § Bones, teeth, etc. |i Soft parts such as the flesh, fat, etc. H Joints, etc. ** Nose, ears and flesh, etc. ft Head and forehead, etc. XX Pupils, etc. §§ Hair, nails, etc. |i|| Perspiration, urine and feces, etc.

294

THE SUSHRUTA SAMHITA'. [ Chap. XXXII.

(Similarly) a limb or a part of the body, hanging down from its natural position, or becoming raised or twisted round, or cast obliquely from its natural seat, or dislocated, or protruded, or drawn inward, or suddenly becoming light or heavy without any definite or assignable cause, or a sudden eruption of a coralcoloured rash or Vyanga, should be regarded as indicating a speedy dissolution of the patient in whom they are exhibited.

Likewise, the appearance of veins in the region of the forehead, or an eruption of postules on the ridge of the nose, perspiration on the forehead in the morning, copious lachrymation without any ocular complaint, a sense of being dusted with dried and pulverised cowdung over the face, or the flying of pigeons, Kankas, etc, over one's head, or excessive micturitions or motions of the bowels from an empty stomach, or a suppression of urine or feces even after a hearty meal or draught, is fatal. So also, pain and aching about the breast and the chest, emaciation of the extremities and an oedema of the middle part of the trunk, and vice versa ; or an oedema of the upper trunk and emaciation of the lower part, and vice versa ; or an oedema of the left half of the body and emaciation of the right, and vice versa ; or hoarseness, huskiness, or loss of voice, discolouring of the teeth, nails or of the skin, eruption of white patches on the chest, etc, of the

Chap. XXXII. ] SUTRASTHANAM. 295

body, should be deemed as signs which forebode the approaching dissolution of an individual.

Moreover the patient, whose semen, or expectorated or fecal matter does not float on water, or who sees the distorted or bifurcated images of objects, or whose hair shines with a gloss as if anointed with oil, finds his relief in death. A weak dysentery patient with a complete aversion to food, or one who is tormented with thirst even when suffering from a cough, or a man suffering from chronic catarrh with a complete loathing for food, or from gastritis ^Sula) with aphonia, and vomiting frothy blood and pus, should be regarded as past all cure. A patient, enfeebled and emaciated through fever, cough and an oedematous swelling of the face and the extremities, and showing the greatest aversion to food, and the muscles of whose calves, shoulders and thighs have grown loose and flabby, should be considered as awaiting the call of death.

A patient, suffering from fever, cough, and vomiting, or passing with the stool, in the evening, undigested food matter eaten in the morning, would die of asthma. The patient, who falls to the ground bleating hke a goat, and exhibits such symptoms as a rupture of the testes, numbness of the penis, drooping of the neck and introsusception of the penis, should be considered as past all cure. The patient, whose heart is first felt

296 THE SUSHRUTA SAMHITA. [ Chap. XXXII.

dry followed by becoming covered with a slimy moisture of the whole body, as well as one who strikes a stone with a stone, or a piece of wood with a piece of wood, or who cleaves in two blades of dried grass, or one who bites his lower lip and licks the upper one, or draws his ears and tears his hair, or dishonours the gods and the Brahmanas, as well as his own physician, friends and relations, should be regarded as beyond the pale of medicine.

Similarl}', a disease, due to the influence of a malignant planet occupying, either through its retrogade or zigzag movement, an inauspicious position in relation to the natal asterism of the patients, is sure to terminate in death. A man, struck by lightning or a falling meteor, baffles all medicinal skill. Similarly, a disease due to the fact of one's own house, wife, bed, seat, conveyance, or riding-animal assuming any ill-omened features, or a disease originated through the use of gems, utensils, garments, etc. of forbidden or inauspicious

character usuall}^ ends in death (Aristam).

« Authoritative verses on the Subject : — A disease, appearing in an enfeebled and emaciated subject and refusing to yield to a course of proper medicinal treatment, and which becomes rather aggravated by the administraticn of proper medicinal remedies or antidotes, necessarily portends the death of the patient.

Chap. XXXII. ] SUTRASTHANAM. 297

A Mahavyadhi* (lit : — a deep seated disease) suddenly abating in a person in whom nourishment fails to produce any perceptible effect forebodes a fatal termination. The ph3'sician, who can detect and full}^ interpret these fatal indications, is honoured by the king for determining the curable or incurable nature of a disease.

* Any deep seated disease, which seriously affects the vital principles of a man, is called MahAvj-^dhi. Diseases such as Prameha, V^tavyadhi, Shosha, etc. have also been included within the category in the Chapter on ICciya-chikitsh^. A general amelioration or recovery in these cases being natural, on account of their deep-seated character, a sudden abatement is usually fraught with fatal consequences. (Arishtattl.)

Thus ends the thirty-second Chapter of Sutrasthanam in the SushrulaS^mhita which deals with the prognosis based on perversion of the natural appearances of the body.

38

CHAPTER XXXII I.

Now we shall discourse on the Chapter, which treats of incurable diseases (A'varaniya-madhyayam).

IVIetrical texts :— Hear me describe, Oh child, the diseases which being attended with many a distressing and supervenient symptom, and being treated without rejuvenating and restorative medicines, speedily assume incurable character. The following eight diseases, viz : — Maha-Vata-vyadhi (paralysis or diseases affecting the nervous system in general), Prameha morbid discharges from the urethra) , Kushtha, Arsha (piles), Vagandara fistula in ano\ Ashmari (stone in the bladder), Mudha-garbha (false presentations) and the eight kinds of Udari (abdominal drops)'-) are, by their very nature, extremely hard to cure. A physician with any regard to professional success should abandon a patient laid up with any of the preceding diseases, marked by complications such as, emaciation of the body, loss of strength, dyspnoea, palpitation, wasting, vomiting, dysentery and hie- cough, fever and swoon. A case of Vatavyadhi developing symptoms, such as oedematous swelling, complete anesthesia of the affected part, breaking and palsy shaking) of the affected limbs, distention of the abdomen, with aching and colic pain, usually ends in death.

Chap. XXXIII. ] SUTRASTHANAM.

299

A case of Prameha, attended with indications as are to be found under the head of that disease, as well as an increased secretion of urine charged with semen, albumen, etc. and eruptions of specific abcesses (.known as Sharavika etc.) is sure to have a fatal termination.

A case of Kushtha (leprosy) characterised by spontaneous bursting of the affected parts, hoarse voice, and blood-shot eyes, and not proving itself amenable to the five-fold appliances of emetics, purgatives, etc. (Pancha-Karma), usuall)^ ends in death. A case of piles attended with thirst, aversion to food, colic pain, excessive haemorrhage, anasarca (Shopha) of the locality, and dysenter}'' is soon relieved by death.

A patient suffering from an attack of fistula in ano, characterised by an emission of flatus (Vayu), urine, fecal matter, worms and semen through the ulcerated locality, should be given up as lost. A patient suffering from the presence of stone, gravel, or urinary concretions (Sharkar^) in the bladder and attended with oedema of the scrotum and the umbilicus, retention of urine, and colic pain in that organ, is soon relieved of his pain by death.

In a case of false presentation ^Mudhagarva) an extreme constriction of the mouth of the uterus

300 THE SUSHRUTA SAMHITA. f Chap. XXXIII.

(os uteri), development of the peculiar pain of childbirth, which is known as Makkalla, tonic rigidity of the vagina, and situation of the placenta (Apara) at a wrong place (false pregnancy; and other symptoms (convulsions, cough, d3^spnoea, vertigo etc/i described in the Chapter on the Etiology of that disease, forebode the death of the parturient woman.

A patient suffering from abdominal dropsy (ascites) marked by pain at the sides, aversion to food, oedematous swelling of the limbs, dysentery and fresh accumulation of water even after he had been tapped, or evacuated with the exhibition of purgatives, should be given up as incurable. A case of fever in which the patient becomes restless and tosses about in the bed in an unconscious state, and lies extremely prostrate, or is incapable of sitting or of holding himself up in any other position and is besides afllicted with rigor though complaining of a burning sensation within, is sure to end in death.

Similarly, a fever patient developing such symptoms as, the appearance of goose flesh on the skin, an aching gathered-up pain in the cardiac region, blood-shot or congested eyes, and breathing through the mouth should be deemed as already at the threshold of death. Similarly, a case of fever, attended with hic-cough, dyspnoea, thirst, fits of unconsciousness or fainting, and rolling of the eye-balls, proves fatal in a weak and

Chap. XXXIII.] SUTRASTHANAM. 301

emaciated patient, who is found to breathe hurriedly through the mouth.

A case of fever proves fatal in a patient, found to be restless or to lie inert in an unconscious (subcomatose) state with dull, clouded, or tearful eyes, or prostrate, somnolent and extremely emaciated. A fever patient and especially an old one extremely enfeebled and emaciated, readily succumbs to an attack of dysentery in which laboured respiration, colic and thirst supervene.

An attack of Phthisis (Yakshm^) leads its victim to death in whom glossiness of the e3'es, aversion to food, expiratory (subclavicle) dyspnoea, difficult and up-drawn breathing (Urdha-Shvasa), and painful and and excessive micturition (diarrhoea according to others), manifest themselves, A patient suffering from an attack of Gulma (abdominal gland), and on the verge of death, exhibits such symptoms as laboured and painful respiration, colic pain, unquenchable thirst, aversion to food, loss of consciousness, anaemia, and the sudden obliteration of the Granthi (tumorous or glandular formation).

A person laid up with an attack of Vidradhi (abscess) and exhibiting such fatal symptoms as distension of the abdomen, retention of urine, vomiting, hiccough, thirst, pain of a varied character (such as aching, excruciating, etc.) and dyspnoea, should be regarded

302 THE SUSHRUTA SAMHITA. [ Chap, XXXIII.

as to have approached the goal of his life. A patient suffering from an attack • of jaundice or chlorosis marked by yellowness of the teeth, nails, and of the conjunctivae, and seeing everything yellow, is not expected to long survive the occurrence of the attack.

A person laid up with an attack of Haemoptysis, largely vomiting blood, and viewing everything red or blood-coloured with his blood-shot eyes, should be regarded as about to depart this life. A person, insane, extremely enfeebled and emaciated, and sitting up sleepless in the night, or with eyes constantly lifted upward or cast down, would be soon relieved of his earthly suffering. A case of Apasm^ra (epilepsy) proves fatal in a person, who is extremely emaciated, and whose eye-brows are constantly moving and whose eyes seem fixed in an unnatural (oblique) stare.

Thus ends the the thirty-third Chapter of the Sutrasthinam in the Sushruta Samhita which treats of incurable diseases.

CHAPTER XXXIV.

Now we shall discourse on the Chapter which treats of the mode of preserving the life of a king whose soldiers are on march (J ucta-Scniya-madhy^- yam).

Metrical Texts :— I shall presentl}^ describe the measures, which a physician in the king's service should adopt with a view to protect the life of his royal master, specially from acts of secret poisoning, while mobilizing his armies to invade the territor}^ of a neighbouring monarch accompanied by his chiefs and ministers.

A common practice of the enemy under such circumstances is to poison the wells on the roadside, the articles of food, the shades of trees (shadowy places) and the fuel and forage for cattle ; hence it is incumbent on a physician marching with the troops, to inspect, examine and purify these before using any of them, in case they be poisoned. The symptoms and medical treatment will be fully described and discussed later on in the part, entitled the Kalpa Sthanam.

Men, learned in the lore of the Atharva Veda, hold that death may be attributed to a hundred and one different causes, (lit : deaths of a hundred and one kinds) of which one (which is that of an old man

304

THE SUSHRUTA SAMHITA. [Chap. XXXIV.

natural!}'- and spontaneously expiring) is called natural, while the rest are unnatural or traumatic in their origin. Physicians conversant with the curative virtues of drugs and minerals, and priests well versed in the Vedic Mantras, should jointly protect the king from death, whether due to idiopathic (Doshajai or extrinsic causes.

The god Brahma disclosed to the world the Atharva Veda together with the eight allied branches of Vedic hterature and the science of medicine. And since a priest (Brahmana) is well- versed in the aforesaid branches of study, a physician should act subserviently and occupy a subordinate position to the priest. The death of a king usually leads to a political revolution or to popular disturbances and brings about a confusion among the vocations of the different orders of society. The growth of population markedly suffers through such catastrophies.

As the external features of a king resemble those of a common person, while his (king's) commanding majesty, sacrifice, forbearance and fortune are super- human (in their nature and intensity), therefore a man should, who is prudent and seeks his own good, think reverentially of his king, and propitiate him with tokens of loyalty and allegiance as if he were a deity. A physician, fully equipped with a supply of medicine, should live in a camp not remote from the royal

Chap. XXXIV. ] SUTRASTKANAM. 365

pavilion, and there the persons wounded by shafts ot arrows or an}^ other war projectiles, or suffering from the effects of any imbibed poison, should resort to him (the physician), conspicuous like a triumphant ensign for his fame and professional success. A physician, well versed in his own technical science, and commanding a fair knowledge of other allied branches of study as well, is glorified by his king and the Brahmanas, and is like a banner of victory an ennobling ornament to the state.

The physician, the patient, the medicine, and the attendants (nurses are the four essential factors of a course of medical treatment. Even a dangerous disease is readily cured, or it may be expected to run a speedy course in the event of the preceding four factors being respectively found to be (qualified, self-controlled, genuine and intelligently watchful .

In the absence of a qualified physician the three remaining factors of treatment will prove abortive like a religious sacrifice performed with the help of an Udgatri,* a Hotri,t and a Brahmana, in the absence of an Adhvaryam.t A qualified physician is alone capable ofreheving the pain of many a suffering patient, just as

"' Udgdtri ; —One of the four piiucipal priests al a sacrifice, who chants llie hymns of the Sdma Veda.

t Hotri — A priest, who recites the (Riks) pr.iyers of the Rik \'eda at a religious sacrifice.

t Adhvaryyu — A priest of the ^'ayur \'eda, whose duly is to cast the sacrificial beast into the fire.

39

3o6 THE SUSHRUTA SAMHITA. [ Chap, xxxiv.

only a helmsman is capable of taking his boat across a river even without the help <ind co-operation of a single oarsman.

Qualities of a physician :— A physician, who is well versed in the science of medicine and has attended to the demonstrations of surgery and medicine, and who himself practises the healing art, and is clean, courageous, light-handed, fully equipped with supplies of medicine, surgical instruments and appliances, and who is intelligent, well read, and is a man of ready resources, and one commands a decent practice, and is further endowed with all moral virtues, is alone fit to be called a physician.

Patient : — The patient, who believes in a kind and all-merciful Providence, and possesses an unshakable fortitude and strong vital energy, and who is laid up with a curable form of disease, and is not greedy, and who further commands all the necessary articles at his disposal, and firmly adheres to the advice of his physician, is a patient of the proper or commendable type.

lYIedicine : — The proper; medicine is that which consists of drugs grown in countries most congenial to their growth, collected under the auspices of proper lunar phases and asterisms, and compounded in proper measures and proportions, and which is pleasing (exhilarating to the mind and has the property of

Chap. XXXIV.] SUTRASTHA'NAM.

307

subduing the deranged bodily humours without creating any discomfort to the patient, and which is harmless eveil in an overdose, and is judiciously administered at the opportune moment.

Nurse : — That person alone is fit to nurse or to attend the bedside of a patient, who is cool-headed and pleasant in his demeanour, does not speak ill of any body, is strong and attentive to the requirements of the sick, and strictly and indefatigably follows the instructions of the physician.

Thus ends the ihirly-fourth Chapter of the SiitrasthSnam in the Sushruia Samhit^, which treats of preserving the life of a king whose soldiers are on march.

l!

CHAPTER XXXV

Now we shall discourse on the Chapter which deals with clinical observations (A'turopakramaniyamadhyaryam).

A physician should first observe the vital condition (Ayu) of the patient before commencing the medical treatment. After that, the nature of the disease, the country and season of the year in which it has made its appearance, as well as the state of digestion, age, body, strength, disposition, habit, previous medicine, natural temperament and the power of endurance of the patient, etc. should be observed and carefully examined.

Characteristic features of a long lived man : — Men, the dimensions of whose hands, legs, sides, back, nipples of the breast, teeth, face, shoulders and forehead exceed the average, as well as those whose eyes, arms, phalanges and fingers are longer than the ordinary ones should be regarded as going to live long. Those who have broad chests, broad eye-brows with broader spaces intervening between the muscles of the breasts, and who take in deeper inspirations of breath, will be long lived. Those whose necks, thighs, and generative organs are shorter than those of the average type, or those whose voices and umbilical cavities -are deep, and whose breasts are unraised an d thick-set, and external ears broad, fleshy and haiiy.

Chap. XXXV. j SUTRASTHA'NAM. 309

with the occipital region fully developed and protruded, will enjoy a longer span of' life. Men, on whose bodies sandal paste and similar preparations begin to dry up from the head downward, while those applied over the chest become absorbed later, should be looked upon as persons endowed with an uncommonly longer duration of life.

The medical treatment of such a patient may be unhesitatingly taken in hand by a physician. Persons, exhibiting bodily features other than those described above, should be looked upon as short-lived men, while those, who are possessed of features common to men of both the above mentioned types, should be considered as keeping the mean between them as regards longevity (Madhyamayuh).

Authoritative verses on the subject : — A man, with deep-set bones, ligaments, and veins, and tough and thick-set limbs, and firm and unflinching sense organs, as well as one whose body gradually develops a more and more symmetrical shape, should be looked upon as a long-lived man The man, who has not ailed for a single moment even from the day of his birth, and has been getting more and more strong- limbed every day through the cultivation of his inborn sense and a better knowledge of the laws of health, is sure to live to a good old age in the full enjoyment of his senses and intellect.

3IO THE SUSHRTTTA SAMHITA. [ Chap. XXXV.

IVIadhyama^uh :— Now, hear me describe the bodily features of a man of a mean or average duration of life (Madhyamayuli;. The man, the integuments of whose lower eyelids are marked with two or three well-marked and extended lines or furrows, and whose legs and external ears are thick and fleshy, and the tip of whose nose is turned a little upward, and who has up-pointed lines directly running through the middle of his back, is expected to live up to the ripe old age of seventy years.

Specific traits of a short-lived

man : — ^Xow, hear me describe the specific traits, which characterise the body of a short-li^•ed man. A man with short phalanges of fingers, a narrow back, and external ears abnormall}' raised up from their natural seats, and who is possessed of a large penis, a high nose, a breast covered with ringlets of curly hair, and who exposes the gums of his teeth, or whose e3'es roll while talking or laughing, is not expected to see more than twenty-five summers.

We shall now give the exact measures of the different limbs and members of the body for the better ascertainment of the duration of life of a patient under investigation. — The legs, the arms, and the head are called the limbs of the bod}*-, while their component parts are called the members (Avayavas). The great toe of a man, or the one next to it, measured

Chap, xxxv.] SUTRASTHANAM. 311

with his own fingers should measure two fingers' width in length, the lengths of the other toes (the third, fourth, and small ones) successively diminishing by a fifth part of that of his middle finger ( Pradeshini).

The fore-sole and the sole proper respectively should measure four fingers' width in length and five fingers' width in breadth. The heel of the foot (Parshni) should measure five fingers' width in length and four fingers' wadth in breadth. The foot itself should measure fourteen fingers' width in length. The girth of the foot, as well as the circumference of the middle parts of thighs and knee-joints, respectively should measure fourteen fingers in width.

The part of the leg between the ankle and the knee-joint should measure eighteen fingers' width in length, while the part between the joint of the waist and the knee-joint should measure thirty -two fingers' width in length, the entire leg thus measuring fifty fingers' width in all. The length of the thigh is the same as that of the part lying between the heel and the knee-joint (Jangha .

The scrotum, the chin, the (two rows of) teeth, the exterior line of the nostrils^ the roots of the ears, and the intervening space between the eyes, should respectively measure two fingers' width in length. The non-erected penis, the cavity of the mouth, the two rows of teeth, the nose, the height of the neck.

JI2 THE SUSHRUTA SAMHITA. [ Chap. XXXV.

the ears, and the forehead, and the space intervenmg between the pupils of the eyes measure four fingers' width in length.

The entire length of the vaginal canal should measure twelve fingers' width. The space l3nng between the penis and the umbihcus,as well as the one intervening between the chest and the upper end of the throat (lit : neck), like the one h'ing between the tips of the two nipples of the breast, should measure twelve fingers' width in length. The length of the entire face should measure twelve fingers' width. The girth round the wrist and the fore-arm of a man should measure twelve fingers.

The girth round the knee-joint is sixteen fingers' width and the length between the wrist and the elbow should measure sixteen fingers' width. The part of the arm between the elbow and the tip of the middle finger should measure twenty-four fingers' width in all. The length of the entire arm mea.sures thirty- two fingers' width, and the girth round the thighs should measure thirty-two fingers' width. The palm of the hand should measure six fingers' width in length and four fingers' width in breadth. The space between the bottom of the ball of the thumb to the root of the index finger, as well as the space between the root of the ears to the outer corner or angle of the eyes, should measure live fingers' in length. The middle finger should

Chap. XXXV. j SUTRASTHANAM. 31measure five fingers' width in length. The index and the ring-fingers respectively -should measure four and a half fingers in length, the thumbs and the little fingers respectively measuring three and a half fingers.

The fissure of the mouth should measure four fingers in length. The girth round the neck should measure twenty fingers. Each of the cavities of the nostrils should measure one and three quarter parts of a finger in length. The region of the iris occupies a third part of the entire area of the cornea. The region of the pupil should measure a ninth part thereof

The arch extending from the hairy extremity of the templar region to the middle point of the back of the head should measure eleven fingers. The distance between the middle of the head and the terminal point of the hairy portion of the neck should measure ten fingers in length. The girth of the neck measured from the back of one ear to that of the other should be fourteen fingers. The length of the pelvic region of a young woman measured from below the anterior side of the thigh joints should be found to be equal to the breadth of the chest (Vakshah) in a male subject 'twelve fingers\

The thigh of a woman should be eighteen fingers in

breadth and equal to that of the waist of a man. The

entire length of a male human body should be a hundred

and twenty fingers. 40

314 THE SUSHRUTA SAMHITA. [ Chap. xxxv.

Authoritative verse on the subject:—An intelligent physician should regard the organism oi" a man of twenty- five or of a woman of sixteen years of age, as fully developed in respect of the maturity of the seven fundamental principles of the body such as, serum, blood, Sic). The dimensions of the different limbs and members of the body, laid down above, should be understood as to have been measured by the standard of one's (man's or woman's) own finger's width, and a person, whose limbs and organs are found to correspond to the above-said measures, is sure to live to a good and hearty old age, as a necessary and befitting sequel to a happ3' and prosperous career in life. In the case of a partial correspondence of one's limbs and organs to the above-said measures and proportions, a man should be regarded as having an average life and prosperity. A person whose limbs fall short of the abovesaid measures should be regarded as an indigent and short-lived person.

Physical temperament (Sa'ra) :— Now

we shall describe the characteristic traits of the different preponderant principles (Sara) or temperaments of the human organism. A man, who is possessed of a good retentive memory, and is intelligent, valorous and cleanly in his habits, and whose mind is graced with such rare and excellent virtues as, purity of thought, and a fervent and unflinching devotion to gods and the reverend, and who exerts himself for the furtherance

Chap. XXXV. ] SUTRASTHA'NAM. 31^

of the absolute good, should be regarded as a man of Satvasara (psychic or illumined) temperament.

A man with glossy, white and close-set bones, teeth, and nails and who has beootten a large family of children, and shows a marked amative tendency, should be looked upon as a man in whom the principle of semen decidedly preponderates. A man with a thin and sinewy bod}', and who exibits traits of excessive strength, and possesses a deep resonant voice, and a pair of large and handsome eyes, and who is successful in ever}' walk of life, should be looked upon as one in whom the principle of marrow preponderates. A man with a large head, and a large pair of shoulders, and having firm teeth, bones, cheek-bones, and finger-nails, should be considered as one in whom the principle of bone preponderates.

A man with a large and bulky body, and who is capable of enduring a large amount of fatigue or physical exertion, and who naturally talks in a soft and melodious voice, and whose bodily secretions such as urine and perspiration are characterised by coldness should be regarded as one of a fatty temperament. A man with an erect and upright frame, and deep-set bones, and joints in thick layers of flesh, should be regarded as one in whom the principle of flesh predominates.

A man, whose finger nails, eyes, tongue, palate.

3i6

THE SUSHRUTA SAMHITA. [ Clmp. xxxv

lips, palms of hands and soles of feet are glossy, and tinged with a shade of red, should be looked upon as one in whom blood forms the essential and predominant principle. A man with a soft, smooth and pleasant skin and hair should be considered as one in whom serum fTvak) forms the essential principle of the body. In respect of worldly success and longevity, men of each of the aforesaid types should be successively judged inferior to men belonging to the one preceding it in the above order of enumeration.

Authoritative verse on the subject : A quabfied physician should examine the duration of life in a patient with the help of the aforesaid measures of limbs and the essential bodily principles, before proceeding to take up his medical treatment, and his professional success should be decidedly increased thereby.

All the diseases, whose names have been specifically enumerated before, ma}' be grouped under any of the three different heads as the curable, the suppressible (Yapya) and the incurable (lit : fit to be pronounced as hopeless).

Each of these different types, in its turn, should be carefully observed so as to determine whether it is a primar}' or an independent disease, or merely an accessory or sympathetic one, or the premonitory indication of an incipient distemper in its incubative stage.

Chap. XXXV. ] SUTRASTHA'XAM. ^17

An A upasargika (sympathetic) disease is merely a symptom developed in the course of an original or primary malady, and which has its foundation in the very nature or component factors of the pre-existing distemper. A disease, Avhich manifests itself from the commencement of a case and is neither an accessor}' symptom, nor a premonitory indication of any other distemper, is called a Prak-kevalam (primary or original) one. A disease which indicates the advent of a future or impending malad}' is called a Purvarupam (premonitory stage or indication of a disease).

The medicinal remedy to be administered in any particular case should be selected with an eye to the curative ^•irtues of each of its components, so as not to clash with the nature (cause) of the disease and its accompanying symptoms, and to prove simultaneously soothing to both of them. On the contrary, a violent unfavourable symptom should be first attended to and checked in a case where it would be found to have grown stronger and more distressing or dangerous than the original malady in course of which it has been developed.

A primary or independent malady, unattended with any of the distressing or unfavourable symptoms, should be treated according to its indications and the nature of the deranged humours involved therein, while in an incubative disease the treatment should

3i8

THE SUSHRUTA SAMHITA. Chap. XXXV.

consist in subduing a premonitory s^'mptom as soon as it would make itself manifest.

Authoritative Verse on the sub ject : — As there is not a single disease, which can make its appearance without the participation of any of the deranged bodil)' liumours, a wise physician is enjoined to administer medicines according to the specific features of the deranged humours involved in a disease whose nature and treatment have not even been described in any book on medicine. The different seasons of the year have been described before.

IVIetricai Texts :— In the cold season, a disease should be treated with measures and remedies endued with the virtue of destroying or warding off cold, while in summer the medicinal treatment should consist of measures and applications capable of alla^n'ng the heat. The medical treatment of a disease should be connnenced just at the opportune moment, which should not be allowed to expire in vain under any circumstances whatsoever. A course of medical treatment commenced at an inopportune moment, or not resorted to at the advent of its proper time, as well as over or insufficient medication, proves abortive even in a curable type of disease. The proper medical treatment (of a disease) is that which successfully copes with the malady under treatment, and arrests the recrudescence of a fresh one by way of sequel, and not

Chap. XXXV. ] SUTRASTHANAM. :>ig

that, which, though subduing a particular distemper, is immediately followed by a new one.

It has been demonstrated before that the food of a man is digested only with the help of the digestive fire or heat (Pachakagni), which may be divided into four ditferent kinds (states). One of these kinds is due to it not being in any way affected by the deranged humours of the body, while the other three are respectively ascribed to the fact of their becoming so deranged. The digestive fire or heat becomes irregular or fitful (Vishamagni) through the action of the deranged Vayu, becomes keen, through the action of the deranged Pittam, and dull or sluggish, through the action of the deranged Kapham. The fourth kind (Sama) continues in a state unaffected by any of the morbid humoural constituents of the body owing to their maintaining the normal equilibrium.

Samargni and Vishamei'gni :— The digestive heat, which l\illy digests the ingested food at the proper time without the least irregularit}', thus reflecting the continuance of the bodily humours in their normal state, is called Samagni. The digestive heat which is irregular in its action, and which sometimes helps the process of complete digestion, and produces distension of the abdomen, colic pain, constipation of the bowels, dysentery, ascites, heaviness of the limbs.

320 THE SUSHRUTA SAMHITA. [Chap. Xxxv.

rumbling in the intestines, and loose motions (diarrha;a) at other times, is called Vishamagni.

Tikshna'gni :- -The digestive heat, which helps the digestion of even a heavy meal within an incredibly short space of time, is called " Keen " (Tikshnagni) and which becoming abnormally augmented begets an excessive or voracious appetite (Atyagni), helps a glutton to digest his frequent meals, and produces a parched throat, palate and lips, heat and other discomforts.

Wlanda'g'ni :— The digestive fire or heat which causes the tardy digestion even of a scanty meal, and produces heaviness of the abdomen and head, cough, difficult breathing, water-brash, nausea, and weariness of the limbs simultaneously with the taking thereof, is called dull or sluggish (Mandagni).

Metrical Texts :— The digestive fire of the Vishama kind brings on diseases characterised by the derangement of the Vayu. A keen (Tikshna) digestive fire brings on bilious (Pittcija) affections, while a sluggish (Manda) fire gives rise to diseases marked by a deranged state of the Kapham. Endeavours should be made to keep the digestive fire of the Sama type normal or regular appetite*; in an unimpaired state.

■" TIktc is a (lifk'iencc Ijclwccn "Agni" and "appclile." Ayni includo liile and pancrcalic sccrcliuns, and hence inchcales llie stale of ones digestion. Appetite, though not an iinening indicator of the ]:)r(jcess, is the eliecl of Agni.

Chap. XXXV. ] SUTRAStHANAM. 321

The one known as Vishama 'irregular) should be corrected by a diet consisting' of emollient, acid or saline substances. In a case of abnormally keen digestive fire, the medical treatment should consist in prescribing purgatives and a diet in the composition of which sweet, cooling, and fatty or albuminous matters largely enter. The same treatment should be adopted in (Atyagni) as marked in cases of voracious appetite, and a diet consisting of buffalo-milk, or its curd (Dadhi) and liquid buffalo- butter should be prescribed for the patient in addition. Emetics should be administered in a case of dull or sluggish digestion (Mandagni), and the patient should be restricted to a diet consisting of articles of a pungent, astringent or bitter taste.

IVIetrical Texts :— The fire, that burns within a person, is godly in its subtle essence, and possesses the divine attributes of atom-like invisibility, weightlessness, etc., and is the digestant of food. It takes up the lymph chyle of different tastes for the purpose of digestion, and is invisible owing to its extremely subtle essence. The three vital Vayus known as Prana, Apana and Samana, located in their own spheres within the organism, feed it and keep it burning.

The three stages of man may be roughly described

as (i) infancy or childhood, (2) youth or middle age,

and (y old age or dotage. Childhood extends up to the 41

322 THE SUSHRUTA SAMHITA. [Chap. xxxV.

sixteenth year of life, and children may be divided into three different classes, according as they are fed on milk, or on milk and boiled rice or on boiled rice alone. A child lives exclusively on milk up to the first year of its life, it is fed on milk and boiled rice (hard food) up to the second year, and is thenceforward nourished with boiled rice (hard food).

The middle age of a man extends from the sixteenth to the seventieth year of his life, and exhibits the traits of growth, youth, arrest of de^'elopment and decay.

The process of growth or building goes on up to the twentieth year of life, when youth or the age of maturity sets in and holds sway over the body of a man up to the thirtieth year of his life, — the strength, semen, and all the organs and vital principles of the body attain (their full maturity at the age of forty. Thenceforth decay gradually sets in up to the seventieth year of life. After that the strength and energy of a man dwindle day by dav. The organs and virility grow weak and suffer deterioration. The hair turns to a silvery white, the parched skin looks shrivelled and becomes impressed with marks of dotage (crow's feet-marks). The skin hangs down and becomes flabby, the hair begins to fall off, and symptoms of alopecia mark the smooth, sheen and balded pate. The respiration becomes laboured and painful. The body, worn out like an old and dilapidated building, shakes with fits of

*=^

Chap. XXXV. ] SUTRASTHANAM. 323

distressing cough. Such a man is incapable of all acts, and does but imperfectly perform all bodily functions. He has grown old.

The dose of medicine should be increased with the age of a patient till the age of decay, and reduced after the expiry of the seventieth year to the quantity ( which is usuall}' prescribed for an youth of sixteen).

Authoritative verses on the Subject :— Kapham is increased during the years of childhood and Pittam in middle age ; while an increase of VcCyu (nervous derangement^ marks the closing years of life. The use of strong or drastic purgatives, and cauterisation are alike prohibited in cases of children and old men. They should be used only in weakened or modified forms if found indispensably necessary.

It has been stated before that the body of a person is either stout, thin or of an average (middling) bulk. A stout' person should be reduced in bulk with depletive measures, while a physician should try to make a thin patient gain in flesh. A human body, which is neither too thin nor too stout, should be made to maintain its shapely rotundity.

We have already discoursed on the strength of the body. Now in a particular case under treatment, it is primarily incumbent on the physician to enquire whether the patient is naturally weak, or has become

324

THE SUSHRUTA SAMHITA. [Chap. XXXy,

so through a deranged condition of the bodily humours or old age. And since it is the strength of a patient which makes all remedial measures (such as cauterisation, etc.) possible, it should be regarded as the grandest auxiliary to a medical treatment of whatsoever nature it may be.

lYIetrical Texts : —There are some men who are strong though thin ; while others are weak, though stout ; and accordingly a physician should determine the bodily strength of a patient by enquiring about the capacity of his physical endurance and labour. Sattvam or fortitude denotes a kind of (stoic) indifference of one's mind to sensations and sources of pleasure or pain.

A man of strong fortitude (Sattvika temperament) is capable of enduring everything, or any amount of pain by repressing his mind with the help of his will or intellect. A man of a Rajasika turn of mind (strong, active, energetic) may be made to patiently submit to a course of painful medical treatment by means of persuasive counsels and the logic of the inevitable, whereas a man of a Tamasika temperament (a worldly cast of mind characterised by Nescience) is simply overwhelmed at the prospect of bodily pain.

Later on, we shall have occasion to deal with the different types of physical treatment and of remedial agents in general. A particular country, or a season

Chap. XXXV. ] SUTRASTHANAM. ^25

of the year, a particular disease or a peculiar mode of living, any particular kind of physical labour or exercise, or the specific properties of the water of any particular locality, or day sleep, or a juice of any particular taste, is or are said to be congenial (Satmya) to a man, or a man is said to be naturalised to these conditions and environments, when they fail to produce any injurious effect on his health, though naturally unwholesome to others.

Metrical Texts :— A thing of any taste whatsoever, or any kind of habit or physical exercise is said to be congenial to a man which, instead of in any way telling on his health, contributes to his positive pleasure and comfort.

Features of an Anupa country:— A

country may be classed either as an Anupa, Jangala or a Sadharana one, according to its distinctive physical features. An Anupa watery or swampy) country contains a large number of pools, and is wooded and undulated with chains of lofty hills traversing its area, and which is impassable owing to its net- works of rivers and sheets of accumulated rain-water rippling before the currents of the gentle, humid air. It is inhabited by a race of stout, shapely and softbodied men, susceptible to Vatala and Kaphaja diseases.

Features of Ja'ngala and Sardharrana countries : — The country, which presents a fiat

326 THE SUSHRUTA SAMHITA. [ Chap. XXXV.

surface and whose dull monotony is enlivened here and there by scanty growths of thorny shrubs and the tops of a few isolated hills or knolls, and in which the waters from springs and wells, accumulated during the rains, become nearly drained, and strong gales of warm wind blow (during the greater part of the year) making its inhabitants, though thin, strong, tough, and sinewy in their frames, subject to attacks of diseases, is called Jangala. A country, which exhibits features common to both the aforesaid classes, is called Sadharana or ordinary.

Authoritative Verses on the Subject : — A country derives the epithet of Sadharana from the ordinary character of its heat, cold and rainfall, and from the fact of the bodilv humours maintaining their normal state of equilibrium within its confines. A disease originated in, and peculiar to a particular country fails to gain in intensity, if brought over to, and transplanted in a country of a different character. A man, who observes a regimen of diet and conduct soothing to the deranged bodih' humours accumulated in the country he has come from, and aggravated and manifest in the shape of a disease in the country he has been living for the time being, need not apprehend any danger from the altered conditions of his new abode, for the fact of his not observing a regimen of diet and conduct regarded beneficial in consideration

Chap. XXXV. ] SUTRASTHANAM. 327

of the physical features of the latter place. A disease of recent growth' or origin unattended with any distressing or unfavourable complications, and unsuited to the nature of the country*, the season of the year,t the temperament,; and § the adopted or congenial or naturalised traits of the physique of a patient with a regular and unimpaired state of digestion (Samagnij, and who exhibits traits of strength, fortitude and longevity and commands the co-operation of the four commendable factors of a course of medical treatment, readily yields to medicine.

A disease, which is marked by features other than those described above, should be regarded as incurable, while the one exhibiting traits common to both the abovesaid types, should be looked upon as extremely hard to cure.

In the case of a former medicine proving abortive, a different one should not be resorted to as long as the effect of the first would last, inasmuch as a mixture or a confusion of medicinal remedies tends to produfce a positively injurious effect. A medicine or any medicinal

* As the development of a disease due to the deranged Kapham in a country of the JAngala type.

+ As the attack of a bilious distemper in forewinler, or of a \'5laja malady in autumn, or of a Kaphaja atifectiun in summer.

J As the appearance of Kaphaja disease in a patient of bilious temperament.

§ As the appearance of a Kaphaja disease in a subject habituated to the use of viands of pungent taste.

328 THE SUSHRUTA SAMHITA. [ Chnp. XXXV.

measure, failing to produce any tangible effect, may be repeated in quick succession in a difficult or dangerous disease, if it be empirically found to be beneficial in the case under treatment. The intelligent physician, ^vho, considering the nature of the season, etc., fully conforms to the abovesaid rules of medical treatment, conquers the bodily distempers and dispels the gloom of Death from the world with his medical skill.

Thus ends the Thirty-fifth Chapter of the Sulrasthinam in the Sushrula Samhila, which treats of clinical oliservalions.

CHAPTER XXXVI. Xow we shall discourse on the Chapter, which treats of miscellaneous remedies for swellings, etc. (lYI ish raka- m ad hyayam) . *

Metrical Texts :— A medicinal plaster, composed of Matulanga, Agnimantha, Devadaru, Mahaushdham, Ahinsra, and Rasna pasted together and applied to the seat of the affection, leads to the resolution of a swelhng, due to the action of the deranged Vayu.

A plaster composed of Durva, Xalamulam, Madhukam, and Chandanam, as well as plasters composed of drugs of cooling properties,t brings about the resolution of an inflammatory swelling of the Pittaja type, and proves similarly beneficial to a traumatic swelling, or to one which has its origin in the vitiated condition of the blood.

Measures, laid down in connection with a swelling resulting from the effects of poison, would lead to the resolution of a Pittaja swelling as well.

* The nomenclature of the chapter is based, according to certain authorities, on the fact of its jointly treating of eight principal processes of absorption, suppuration, spontaneous bursting, etc. of a swelling ; while some there are who hold that the name of the chapter is derived from the fact of its containing remedial measures commonly (Mishrakam ) beneficial to swellings and ulcers.

t Belonging to the groups ( Gana ) of medicinal herbs, which go by the names of their first components, such as the Kakalyadi group (Gana), the Utpalidi group etc.

42

330 THE SUSHRUTA SAMHITA. [ Chap. XXXVI.

A plaster, composed of Ajagandha, Ashvagaiidha, Kala, Asarala, Ekaishika, and Ajashringi pasted together, and applied to the spot, leads to the resolution of a Kaphaja swelling (appearing at any part of the body).

A plaster, composed of the components of the abovesaid groups of medicinal drugs and Lodhram, Pathya, Pinditakam, and Ananta, brings about the resolution of a swelling due to the simultaneous derangement of the three fundamental humours of the body (Sannipatikam).

A medicinal plaster, prescribed for a swelling due to the deranged ^'ayu, should be applied by mixing it with a little rock salt, acid (Amla), and oil or clarified butter. Similarly, a plaster, prescribed for the resolution of a Pittaja swelling, should be applied cold, and with a little quantity of milk added to it. A plaster for the resolution of a Kaphaja swelling should be applied warm to the affected part, and with the addition of a considerable quantity of an alkali and cow's urine.

Pare ha na Plasters :— A piaster composed

of the seeds of Shana, Mula, Shigru, Tila and Sarshapa, Yava-powder, Kinva (enzyme), and linseed pasted together, or one consisting of thermogenetic drugs (such as Kustha, Aguru, etc.), would establish suppuration in a swelling.

Chap. XXXVI.] SUTRASTHANAM. 33 1

Darrana Plasters :^A plaster composed of Chiravilva, Agiiika, Danti, Chitraka, Hayamaraka and the dung of pigeons, vultures and storks (Kanka) pasted together, would lead to the spontaneous bursting of a swelling. An alkali, or its ingredients should be regarded as a powerful auxiliary in bringing about the spontaneous bursting of a swelling.

Pi dan a Plasters :— A plaster composed of the roots and bark of slimy trees (Shalmali, Shelu, etc.), or of barley, wheat, and Masha pulse powdered together, would increase the secretion of pus from an ulcer, or a swelling that has burst.*

ShOdhana Plasters :— A Kashayat decoction) of Shankhini, Ankota, Sumanah, Karavira, and Suvarchchala, or of drugs belonging to the group (Ganas) known as the Aragvadadi-Varga, should be used in washing and purifying (asepsising) the contents of an ulcer, or a secreting swelling.

ShOdhana Varti :— A lint saturated with a plaster of Ajagandha, Ajashringi, Gavakshi, Langalahvaya, Putika, Chitraka, Patha, Vidanga, Ela, Renuka, Tri-katu, Yavakshara, the five kinds of salt, Manahshila,

* The plaster should be applied all round the swelling, leaving its head free and exposed.

t A decoction with one part of a drug mixed with four, eight or sixteen parts of water, the whole being boiled down to a quarter pan of the entire quantity.

332 THE SUSHRUTA SAMHITA. [Chap. XXXVI

Kasisa, Trivrita, Danti, Haritala and the Saurashtramrittikjl, and inserted into ari ulcer or an open swelling, brings about the purification of its interior, and these drugs and substances should be regarded as the ingredients of Shodhana Vartis (aseptic plugs).

Shodhana Kalka :— A kalka (aseptic paste), composed of the preceding drugs and substances, is possesed of the virtue of purifying the interior of an ulcer, or open swelling.

Oil or clarified butter prepared with the aforesaid Ajagandha, Ajashringi, etc, and Kasisa, Katurohini, Jatikanda, and the two kinds of Haridra, and applied to an ulcer or open swelling, purifies its interior. The medicated Ghritam prepared with the expressed juice of Arka roots, Uttama, the milky juice of Snuhi plants, drugs abounding in alkalis, Jati-roots, the two kinds Haridra, Kasisa, Katurohini and the aforesaid plug-drugs (Sodhana-Varti) pasted together, should be regarded as possessed of a virtue similar to the preceding one.

A medicated oil prepared with Mayuraka, (Apang), Rajabriksha, Ximva, Kosh^taki, Tila, Vrihati, Kantakari, Haritala, Manahshila, and the aforesaid plug-drugs (purgative drugs according to others), should be used for the purpose of purifying the interior of an ulcer. A pulverised compound consisting of Kasisa, Saindhava, Kinva, Vach.1, the two kinds of Haridra,

Chap. XXXVI.] SUTRASTHA'NAM. 333

and the component drugs of the aseptic plug powdered together, should be used for the purification of the cavity of an ulcer. For the same purpose a condensed extract (Rasa-Kriya)* should be made of the essence of the drugs belonging to the Salsaradi, Patoladi, and Triphaladi groups.

Dhupanam : — A wise physician should fumigate (Dhupanam) an ulcer with the fumes of a compound consisting of Sriveshtaka, Sarjarasa, Sarala, Devadaru, and the drugs belonging to the Salsaradi group, pulverised together and made into an raseptici fumigating compound.

A cold infusion (Shhita-Shritam) of trees (Vata, Audumvara, Ashvattha, etc.) which are cooling and astringent in their virtue, should be used in healing or setting up a process of granulation in an ulcer.

The Ropana-Varti :— Plugs of drugs such as Soma, Amrita (Gulancha), and Ashvagandha, or of those belonging to the Kakolyadi group, or of the sprouts of milk-exuding trees (Kshirivrikshas such as, Vata, Audumvara, etc.) and inserted into an ulcer tend to help its granulation (Ropana). A paste (Kalka) of Samanga, Soma, Sarala wood, Soma-Valka, (red^

* The process consists in mixing the drugs wiih water weighing eight or sixteen times their combined weight, and then boiling them down to an eighth or sixteenth part of the entire quantity.

334 THE SUSHRUTA SAMHITA. [ Chap, xxxvi.

Chandana, and drugs belonging to the Kakol)'adi group, is recommended for the healing of an ulcer.

A medicated Ghritam, prepared with the Prithakparni, Atmagupta, Haridra, Daruharidra, Malati, Sita, and drugs belonging to the Kakolyadi group, is renowned for its healing properties. A medicated oil prepared with Kalanusari, Aguru, Haridra, Daru- Haridra, Devadaru, Priyangu, and Lodhra, is possesed of a similar efficacy.

A pulverised compound consisting of Kanguka, Triphala, Lodhra, Kasisam, Shravana and the barks of Dhava and Ashvakarna powdered together, is possessed of a similar healing property. The use of a pulverised compound consisting of Priyangu, Sarjarasa, Pushpa-kasisa, Tvaka, and Dhava powdered together is commended for the healing of an ulcer. A condensed extract ( Rasakriya ) of the bark of milk-exuding trees ( such as Vata, Ashvattha etc. ) and the drugs known as the Triphala, should be successively used for the healing of an ulcer.

Utsardanam : — The drugs known as Apam^rga, Ashvagandha, Talapatri, Suvarchhala and those belonging to the Kakolyadi group, should be used for the growth of flesh in an ulcer ( Utsadana ).

Avasa'danam : — A compound consisting of K^sisa, Saindhava ( rock salt ), Kinvam, Kuruvinda,

Chap. XXXVI.] SUtRAStHi^NAM. 335

Manalishila, the shell of a hen's egg, the blossoms of Jati flowers, the seeds of .Shirisha, and Karanja, and powders of the abovesaid metals ( Dhatus ) mixed together, should be used in destroying the fleshy supergrowths of an ulcer { Avasadanam ).

A wise physician should use all the drugs and substances as have been enumerated in connection with the healing or establishing of suppuration, etc. in an ulcer, or as many of them as would be available at the time.

Thus ends ihe ihirly-sixlh Chapter of ihe Sulrasthdnam in the Sushruta Sanihitd which treats of miscellaneous remedies for inflammatory swellings.

CHAPTER XXXVII.

Now we shall discourse on the Chapter, which deals with the distinctive traits of the different classes of soil commended for the growth or culture of medicinal herbs (Bhumi-Pravibha'ga-Vijna'niyamadhyaryam).

These are the general features of a ground which is recommended for the culture of medicinal plants or herbs. A plot of ground, whose surface is not broken or rendered uneven by the presence of holes, ditches, gravel and stones, nor is loose in its character, and which is not disfigured by ant-hills, nor used for the purposes of a cremation or execution ground, and which does not occupy the site of a holy temple, is favourable for the growth of medicinal herbs. A ground which possesses a soil which is glossy, firm, steady, black, yellowish or red and does not contain any sand, potash or any other alkaline substance, and is favourable to the germination of plants and easily pervious to the roots of plants growing thereon, and which is supplied with the necessary moisture from a close or adjacent stream or reservoir of water, is recommended for the growth of medicinal plants and herbs. Plants should be regarded as partaking of the virtues of the ground they grow upon. A plant, growing in such a commendable site, should be examined as to its being infested with worms

Chap. XXXVII. ] SUTRASTHANAM. 337

or insects, or as to its being anywise infected with poison, or cut with an arm, or affected by winds, atmospheric heat, or an animal's body. It should be culled or uprooted in the event of it being found sound, healthy, deep-rooted, full-bodied, and of matured sap. The gatherer should look towards the north at the time of culling.

A plot of ground with a pebbly, steady, heavy, dusky or dark coloured soil, and which conduces to the growth of large trees, and yields rich harvests of corn, should be regarded as permeated with the specific virtues of essential Earth-matter.

A ground having a cool, glossy, white coloured soil, which is adjacent to water, and whose surface is covered with a lavish growth of glossy weeds and luscious shady trees, should be considered as characterised by the essential properties of water (Amvuguna . A ground having a gravelly soil of varied colours, and which contributes only to the germination of scanty and yellowish sprouts, should be looked upon as permeated with the attributes of essential fire (Agmguna). A ground with an ash-coloured or ass-coloured (grey , soil, and on which withered looking, sapless, large-holed trees of stunted growth, somehow eke out a miserable existence, should be considered as being controlled by the specific properties of air (Anilaguna) ; while the one having a soft, level surface with large trees and lofty

43

338

THE SUSHRUTA SAMHITA. [ Chap. XXXVII.

hills cropping up at intervals thereon, and which is covered with growths of weeds and under-shrubs, and is endued with a dark soil, kept moist and sappy by the percolation of invisible (subterranean) water, should be looked upon as permeated with the essential properties of sky (Akashaguna).

According to certain authorities, the roots, leaves, bark, milk\^ exudations, essence and fruits (seeds) of medicinal plants and herbs, should be respectively culled in the early part of the rains (Pravrit) and in the rainy season proper (Varsha\ autumn, (Sharat), fore- winter (Hemanta), spring (Vasanta) and summer (Grishma). But we cannot subscribe to that opinion inasmuch as the nature or essential temperament of the earth is both cool (Saumya) and hot (Agneya). Accordingly drugs of cooling virtues should be culled during the cold seasons of the year, and the heat- making ones in the hot season, as they do not become divested of their native virtues at those seasons of the year. Medicinal plants of cooling virtues, which are grown on a soil of cool temperament and are culled during the cool seasons of the year, become intensely sweet, cooling and glossy. These remarks hold good of other medicinal plants and herbs.

Herbs of purgative properties, which are grown on a soil permeated with the specific virtues of water or earth matter, should be culled as the most effective of their kind. Similarly, herbs of emetic virtues should

Chap. XXXVII.] SUTRASTHA'NAM.

3.^9

be culled from a ground permeated with the essential virtues of fire, sky and air.

Herbs exercising both purgative and emetic virtues should be culled from ground exhibiting features common to both the two aforesaid classes of soil. Similarly, herbs possessed of soothing properties (Sanshamanam)* are found to exert a stronger action in the event of their being reared on a soil permeated with the essential properties of sk5\

All medicinal herbs and substances should be used as fresh as possible, excepting Pippali, Vidanga, Madhu, Guda, and Ghritam, fwhich should be used in a matured condition i.e. not before a year;. The milky juice or sap of a medicinal tree or plant should be regarded as strong and active under all circumstances. Herbs and drugs, that had been culled or collected within the year, might be taken and used in making up a medicinal recipe in a case where fresh ones would not be available.

Authoritative Verses on the Subject— Medicinal herbs and plants should be recognised and identified with the help of cowherds, hermits, huntsmen, forest-dwellers, and those who cull the fruits and edible roots of the forest. Xo definite time can be laid down for the culling of the leaves and roots of

* Herbs or drugs, which in virtue of their own essential properties soothe or subdue a disease without eliminating the morbid humours or without exercising any emetic or purgative action.

340 THE SUSHRUTA SAMHITA'. [ Chap, xxxvil.

medicinal plants, etc., such as are used in compounding the recipe, which is called the Patra-lavanam, and which covers, within its therapeutic range, diseases, which are peculiar to the entire organism (such as Vata-vyadhi, etc).*

As soil admits of being divided into six different classes according to its smell, colour, taste, etc. so the sap of a medicinal plant may assume an}' of the six different tastes through its contact with the peculiar properties of the soil it grows on. Tastes such as^ sweet, etc., remain latent in water, which imparts them to the soil in a patent or perceptible condition.

A plot of ground, exhibiting traits peculiar to all the five fundamental material principles (such as the earth water, fire, etc.), is said to be possessed of a soil of general character (Sadharani Bhumi), and medicinal plants and herbs partake of the specific virtues of the soil the}' grown on.

Drugs, whether fresh or old, and emitting a contrary smell, or in any way affected as regards their natural sap or juice, should not be used for pharmaceutical purposes.

The virtues of such medicinal drugs and substances such as Vidanga, Pippali, Madhu, and Guda, improve

* ITence the doctrine, as regards the culling of the difterent parts of a medicinal plant such as, the leaves, roots, etc., in the different seasons of the year, naturally falls to the ground.

Chap. XXXVII. ] SUTRASTHA'NAM. 34 1

(after a year. Accordingly all drugs and n^.edicinal herbs, excepting the preceding ones, should be used fresh and unsoiled, or uninjured by insects.

Blood, nails, or hair etc., of animals, '^officinally laid down to be used in our Pharmacopoeia), should be taken from young and healthy animals, and the ordure, urine, or milk of an animal, (enjoined to be used for medicinal purposes), should be collected at a time after it has completed its digestion.

The pharmacy and the medicinal store of a physician should occupy a commendable site and an auspicious quarter of the sky (Xorth or East), and the collected medicines should be kept tied in pieces of clean linen, or stored in earthen vessels and hollow tubes of wood, or suspended on wooden pegs.

Thus ends the thirty-seventh Chapter of the Sutrasthanam in the Sushruta Samhit^ wliich treats of the Classification of grounds for the culture of medicinal plants and herhs, etc.

CHAPTER XXXVIII.

Now we shall discourse on the Chapter which deals with the general classification of drugs according to their therapeutical properties (Dravya-Sangrahaniya-madhyaryam).

These drugs are usually made into thirty-seven different groups (Gana) which are as follows : —

The Vidarigandha'cli Croup:— The drugs

known as Vidarigandha, Vidari, Sahadeva, Vishvadeva, Shvadanstra, Prithakparni, Shatavari, Sariva, black Sariva, Jivaka, Rishavaka, Mahasaha, Kshudra-Saha, Vrihati, Kantakari, Punarnava, Eranda, Hansapadi, Vrishchikah, and Rishavi, form the group known as the Vidari-gandhadi.

IVIetrical Text : — The present gi-oup of drugs subdues the action of the deranged Vayu and Pittam and proves beneficial in phthisis ;Shosha~^, Gulma, aching of the limbs, Urdha Shvasa and cough.

The A'ragvadha'di Group :— The drugs known as Aragvadha, Madana, Gopaghonta, Kutaja, Patha, Kantaki^ Patala, Murva, Indrayava, Saptaparna, Ximva, Kuruntaka, Dasi-kuruntaka, the two kinds of Karanja, Patola, Kiratttikua, Guduchi, Chitraka, Sh^ngshta, and Susha^•i form the group known as the Aragvadhjidi.

Chap. XXXVIII. ] SUTRASTHANAM. 343

Metrical Text : — The group under discussion destroys the deranged Kaphani and the effects of poison and proves beneficial in cases of Meha (^morbid discharges from the urethra), Kushtha, fever, vomiting and itching of the body and acts as a purifying (aseptic) agent in the case of an ulcer.

The Varuna'di Group : —The drugs known as Varuna, Artagala, Shigru, Madhu-Shigi-u, Tarkari, Mesha-Shringi, Putika, Xaktamala, Morata, Agnimantha, the two kinds of Sairiyaka, Vimvi, Vasuka, Vasira, Chitraka, Shatavari, Mlva, Ajashringi, Darbha, and the two kinds of Vrihati form the group known as the Varunadi.

IVIetrical Text : —The group is possessed of the efficacy of reducing the deranged Kapham and fat and proves efficacious in cases of cephalaegia, Gulma and internal abscesses.

The Viratarva'di Group :— The drugs

known as Virataru, the two kinds of Sahachara, Darbha, Vrikshadani, Gundra, I\'ala, Kusha, Kasha, Ashmabhedaka, Agnimantha, Morata Vasuka, Vasira, Bhalluka, Kuruntaka, Indivara, Kapotavanka, and Sh^adanstra enter into the composition of the group known as the Viratarvadi.

IVIetrical Text :— The group subdues all disorders incidental to the deranged state of Vata and

344 1*ilE SUSHRUTA SAMHITA. t Chap, xxxvili.

proves curative in Ashmari, Sharkara, Mutrakrichhra, Mutraghata and urinary troubles.

The Sa^Iasara'di Group :— The group of medicinal drugs, known as the Salasaradi, consists of Salasara, Ajakarna, Khadira, Kadara, Kalaskandha, Kramuka, Bhurjja, Meshashringi, Tinisha, Chandana, Kuchandana, Shinshapa, Shirisha, Asana, Dhava, Arjuna, Tala, Shaka, Xaktamala, Putika Ashvakarna, Aguru and Kaliyaka.

IVIctrical Texts ; -The group of the drugs, known as the Salasaradi Gana, destroys the germ of Kushtha, absorbs the deranged fat and Kapham and proves beneficial in morbid discharges from the urethra (Meha\ chlorosis or jaundice (Pandu).

The Rodhrardi Group:— The group of medicinal drugs known as the Rodhradi consists of Rodhra, Savararodhra, Palasha Kutannata, Ashoka, Phanji, Katphala, Elabaluka, Sallaki, Jingini, Kadamva, Sala and Kadali.

IVIetrical Texts :— The group is antidotal to the deranged Kapham and fat, is astringent in its properties, removes vaginal and uterine disorders, neutralises the effects of poison (anti toxic) and acts as a stj'ptic and purifying agent in a case of ulcer and arrests all secretions and excretions of the body.

The Arkardi Group :--The drugs known as the Arka, Alarka, the two kinds of Karanja,

Chap. XXXVIII.] SUtRASTHANAM. 345

Nagadanti, Mayuraka, Bhargi, Rasna, Indrapiishpi, Kshudrashveta Mahashveta, Vrishchikali, Alavana and Tapasha-Vriksha, enter into the composition of the group known as the Arkadi Gana.

Metrical Texts:— The group known as the Arkadi destroys Kaphani, fat, and the effects of poison. It acts as a vermifuge and a specific aseptic agent in the case of an ulcer and proves curative in diseases of the skin.

The Surasa'di Group :— The drugs known as Surasa, white Surasa, Fainjjhaka, Arjaka, Bhustrina, Sugandhaka, Sumukha, Kalamala, Kashamarda, Kshavaka, Kharpushpa, Vidanga, Katphala_, Surasi, Nirgundi, Kulahala, Indurakarnika, Phanji, Prachivala, Kakamachi and Vishamushtika form the group known as the Surasadi Gana.

IVIetrical Texts :— The group acts as a vermifuge and is an aseptic agent. It subdues the deranged Kapham and proves beneficial in catarrh, non-relish for food, asthma and cough.

The lYIushkaka'di Group:— The group of medicinal drugs known as the Mushkakadi consists of Mushkaka, Palasha, Dhava, Chitraka, Madana, Shinshapa, Vajra-Vriksha and Triphala.

Metrical Text :— The present group is possessed of the therapeutic virtue o-f destroying fat and 44

346 THE SUSHRUTA SAMHITA'. [ Chap. XXXVIII.

removing the defects of semen. Meha, piles, jaundice, chlorosis, gravels and urinary calculi in the bladder are the diseases which yield Lo its curative efficac)'.

The Pippalya'di Group: -The group of

medicinal drugs known as the Pippalyadi consists of Pippali, Pippali mulam, Chavya, Chitraka, Shringavera, Maricha, Hasti-Pippali, Harenuka, Ela, Ajamoda, Indrayava, Patha, Jiraka, Sarshapa, Maha-Nimva-Phala, Hingu, Bhargi, Madhurasa, Ativisha, Vacha, Vidanga and Katurohini.

IVIetrical Text : — The present group acts as a good appetiser and is an absorbant of intestinal mucous and unassimilated lymph chyle. The range of its therapeutical application includes catarrh, deranged Kapham and Vatam, non-relish for food, abdominal glands, colic and gastralgia.

The Elardi Group : — The group of medicinal drugs known as the Eladi-Gana consists of Ela, Tagara, Kushtha, M^nsi, Dhyamaka, Tvaka, Patra, Nagapushpa, Priyangu, Harenuka, Vyaghranakha, Shukti, Clianda, Sthauneyaka, Shriveshtaka, Chocha, Choraka, Valaka, Guggulu, Sarjarasa, Turushka, Kunduruka, Aguru, Sprikka, Ushira, Bhadradaru, Kumkuma, Punnaga and Keshara.

IVIetrical Text :— The therapeutic virtue of the group consists in subduing the action of V^yu and

Chap. XXXVIII.] SUTRASTHANAM.

347

Kapham and in neutralising the effects of poison. It is a cosmetic and arrests* the eruption of pimples and other vegetations on the skin such as rash, urticaria etc. and checks the itching sensation incidental thereto.

The Vach2rcli and Haridrardi Groups :-

The groups known as the Vachadi and Haridradi Ganas, respectively consist of Vacha, Musta, Ativisha, Abhaya, Bhadradaru, Nagakeshara (Vachadi), Haridra, Daruharidr^, Kalashi, Kutaja seeds and Madhuka (Haridradi).

IVIetrical Text: — These two groups are the purifiers of breast milk and specifically act as the assimilators of the deranged humours of the body, their curative properties being markedly witnessed in cases of mucous dysentery (Amatisiira).

The Shy^mardi Group : -The drugs known as Shyama, Mahd-Shyam^, Trivrit, Danti, Shankhini, Tilvaka, Kampillaka, Ramyaka, Kramuka, Putrashroni, Gavakshi, Rajavriksha, the two kinds of Karanja, Guduchi, Saptala, Chhagalantri, Sudh^ and Suvarnakhiri, form the group known as the Shyam^di Gana.

Metrical Text : — This group is possessed of the therapeutic virtue of curing abdominal glands and acts as an anti-toxic. It proves beneficial in An^ha

148

THE SUSHRUTA SAMHITA. [ Chap. XXXVIII.

'epistasis), abdominal dropsy and diarrhoea and is one of the most reliable purgatives in cases of obstinate constipation of the bowels with suppression of urine and distention of the abdomen (Udavarta).

The Vrihatya'di Group :-^The drugs known as Vrihati, Kantakarika, Kutajaphala, Patha and Madhuka combinedly form the group known as the Vrihatyadi Gana.

IVIctrical Text :— The group is a good digestant or assimilator of the deranged humours. It subdues the deranged Vata, Pitta and Kapham and proves efficacious in cases of nausea, water-brash, d^'suria and non- relish for food.

The Patola'di Group:— The drugs known as Patola, Chandana, Kuchandana, Murva, Guduchi, Patha, and Katurohini form the group known as the Patoladi Gana.

IVIetrical Text : — The group is a febrifuge and anti-toxic, and its therapeutic action consists in destroying the action of the deranged Pittam and Kapham. It restores the natural relish of the patient for food, removes vomiting, and proves beneficial in ulcers, and itching erythematous eruptions.

The Ka'kolya'di Group :— The drugs known as Kakoli-Kshira-Kakoli, Jivaka, Rishabhaka, Mudgaparni, Mashaparni, Meda, Mah^meda, Chhinna-ruha,

Chap. XXXVIII.] SUTRASTHA'NAM.

349

Karkata-Shringi, Tugakshiri, Padmaka, Prapaundarika, Riddhi, Vriddhi, Mridvika, Jivanti and Madhuka, combinedly form the group known as the Kakolyadi Gana.

IVIetrical Text :— The group of medicinal drugs under discussion subdues the action of the deranged Pittam, blood and Vayu. It increases the quantity of milk in the breast f galactagogue) and favours the accumulation of phlegm (Kapham) in the body. It is a restorative and an elixir and is endued with the therapeutic virtue of augmenting the virile potency of a man.

The Ushaka'di Group :— The medicinal drugs and substances known as Ushaka (alkaline earth) Saindhava salt, Shilajatu, the two kinds of Kasisa, Hingu and Tutthaka enter into the composition of the group known as the Ushakadi Gana.

IVIetrical Text : — It destroys kapham mucous), absorbs the fat of the body and proves curative in cases .of stone or gravel in the bladder (urinary calculi), dysuria and abdominal glands fGulma\

The Sa'riva'di Group :— The drugs known as Sariva, Madhuka, Chandana, Kuchandana, Padmaka, Kashmari phala, Madhuka-pushpa and Ushira_, combinedly form the group known as the Sarivadi Gana.

IVIetrical Text :— The group under discussion allays thirst and proves curative in a case of haemoptysis.

350 'i'HE SUSHRUTA SAMHITA. [ Chap. XXXVIII.

Its therapeutic virtue consists in curbing an attack of bilious (Pittaja) fever and in specifically alleviating the burning sensation (Daha) of the body.

The Anjana'di Group :-The group known as the Anjanadi Gana consists of Anjana, Rasanjana, Nagapushpa, Priyangu, Nilotpala, Nalada, Nalina, Keshara and Madhuka.

Metrical Texts :— An attack of hasmoptj-sis readily 5n'elds to the curative virtue of the group under discussion. It is anti-toxic in its character and allays the internal burning sensation of the body.

The Parushaka'di Group:— The gioup known as the Parushakadi Gana consists of Parushaka, Dr^ksha, Kat-phala, Dadima, Rajadana, Kataka-phala Shaka-phala and Triphala.

lYIetrical Text : — It subdues the deranged Vayu, allays thirst, acts as a cordial, increases one's relish for food 'and cures the diseased or abnormal components of urine or its defects.

The Priyangvardi Group:— The group of medicinal drugs known as the Priyangvadi Gana consists of Priyangu, Samang^, Dhataki, Naga-pushpa, Chandana, Kuchandana, Mocharasa, Rasanjana, Kumbhika, Srotohnjana, Padma- keshara, Jojanvalli, and Dirghamula.

The Amvashtha'di Group:— Drugs known as Amvashth^, Dhataki flowers, Samanga, Katvanga,

Chap. XXXVIII.] SUTRASTHANAM. 351

Madhuka, Vilva-peshika, Rodhra, Savara-Rodhra, Palasha, Xandi-Vriksha and Padma keshara, enter into the composition of the group known as the Amvashthadi Gana.

lYletrical Text:— The two medicinal recipes or groups prove beneficial in a case of deranged Pitta, favour the heahng of ulcers, bring about the adhesion of fractured bones and prove curative in cases of dysentery where the stools are found to consist of lumps of thick and matured mucous (Pakvatisara.)

The Nya'grodha'di Croup:— The drugs known as Nyagrodha, Audumvara, Ashvattha, Plaksha, Madhuka, Kapitana, Kakubha, Amra, Koshamra, Chorakapatra, the two sorts of Jamvu, Piyala, Madhuka (Maula), Rohini, Vanjula, Kadamva, Vadari, Tinduki, Sallaki, Rodhra, Savara-Rodhra, Bhallataka, Palasha, and Nandi-Vriksha, combinedly form the group known as the Nyagodhradi Gana.

Metrical Texts : — This group proves beneficial in cases of ulcer, cures all disorders of the uterus and vagina, favours the adhesion of fractured bones and all sorts of secretions of the body in addition to its astringent properties (Sangrahi) and proves curative in a case of haemoptysis. It is an anti-fat and assuages the burning sensation of the body.

352 THE SUSHRUTA SAMHITA. [ Chap, xxxviii.

The Guduchya'di Group :— The drugs known as Guduchi, Ximva, Kustumvuru, Chandana, and Padmaka, combinedly form the group known as the Guduchyadi Gana.

IVIctrical Text:— It is a good appetiser, and acts as a general febrifuge and successfully combats such symptoms as nausea, want of relish for food, vomiting, thirst and burning sensation of the body.

The Utpala'di Group :— The drugs known as Utpala, Raktotpala, Kumuda Saugondhika, Kuvalaya, Pundarika and Madhuka constitute the group known as the Utpaladi Gana.

lYIetrical Texts : — This group is possessed of the therapeutic virtue of allaying thirst and corrects the deranged Pittam and the vitiated blood. It assuages the burning sensation of the body and proves curative in cases of vomiting, in Hridroga (Angina pectoris'^ in syncope, in ha3mopt\sis and in cases of poisoning as well.

The lYIusta'di Group :— The group of drugs known as Mushtadi Gana is composed of Musta, Haridra, Daru-Haridra, Haritaki, Amlaki, Vibhitaka, Kushtha, Haimavati, Vacha, Patha, Katurohini, Sharngashta, Ativisha, Dravidi, Bhallataka and Chitraka.

Chap. XXXVIII.] SUTRASTHANAM. ^53

Metrical Text : — The group under discussion destroys the deranged Shleshma, cures uterine and vaginal disorders, purifies the breast milk of a mother, and acts as a good digestant (Pachana).

The Triphalar Group :- The drugs known Haritaki, Amlaki and Vibhitaka, constitute the group known as the Triphaladi Gana.

Metrical Text :— The present group destroys the action of the deranged Vayu, Kapham and Pittam and proves curative in Meha, and in diseases of the skin (Kushtham). It is a good appetiser, improves the eyesight and proves beneficial in chronic intermittent fever (Vishama-jvara).

The Trikatu Group :— The Trikatu group consists of Pippali, Maricha and Shringavera.

Metrical Text :— It destroys fat and Kapham, proves curative in cutaneous affections, leprosy (Kushtha), and morbid discharges from the urethra, and is possessed of the virtue of curing abdominal glands, catarrh, dullness of the appetite and indigestion.

The A'mlakya'di Group :— The group known as the Amlakyadi Gana consists of Amlaki, Haritaki, Pippali and Chitraka.

Metrical Text : — The present group of medicinal drugs acts as a general febrifuge and may be used 45

^54 THE SUSHRUTA SAMHITA. [ Chap, xxxviil.

with advantage in fevers of whatsoever type. Moreover, it is an aphrodisiac and acts as a general tonic or restorative and appetiser, destroying the deranged Kapham and improving the eyesight.

The Trapvardi Group :—Tlie group known as the Trapvadi Gana consists of Trapu, Sisa, Tamra, Rajata, Krishna-Lauha, Suvarna and Lohamala.

lYIctrical Text :— The present group is regarded as a good vermifuge and possessed of the virtue of neutrahsing the effects of chemical poison originated through incompatible combinations. Its therapeutic range covers jaundice, chlorosis, Melia (morbid secretions from the uretlira), Hridroga (heart disease), thirst and maladies incidental to the effects of poison.

The La'ksha'di Group :— The drugs known as the Laksha, Arevata, Kutaja, Ashvamara, Katphalam, Haridra, Daru-Haridra, Ximva, Saptachchhada, Malati, and Trayamana form the Lakshadi Gana.

Metrical Text : — This consists of astringent, bitter and sweet taste (Rasa) and acts as a good vermifuge and a purifying (aseptic) agent in cases of bad, malignant or indolent ulcers. Diseases due to the deranged Kapham and Pittam prove amenable to its curative properties, which extend to cases of cutaneous affections (Kushtham) as well. Now we shall describe

Chap. XXXVIII.] SUTRASTHANAM. ^^^

the five groups of medicinal roots (Mulam), each consisting of similar number of components.

The Svalpa Panchamulam Croup :—

The group known as the mmor group of five roots (Svalpa-Pancha-Mula) consists of the roots of medicinal plants known as the Trikantaka, the two species of Vrihati, Prithakparni, and Vidarigandha.

lYIetrical Texts : — The compound possesses a taste blended of astringent, bitter and sweet. It is a tonic and aphrodisiac, subdues the deranged Yayu and proves soothing to the deranged Pittam.

The IVlahat Panchamula Croup:—

The one known as the great or the major group of five medicinal roots (Mahat-Pancha-Mula) consists of the roots of such trees as Vilva, Agnimantha, Tuntuka, Patala and Kashmari.

Metrical Texts :— It is bitter in taste and subdues the deranged Kapham and Vatam. It is light (easily digestible) and appetising, and acquires a subsequent sweet taste in its reaction (Anurasa).

The Dashamula Croup :— The two

preceding groups in combination form the one technically known as the Dasha-Mulam (the ten roots), which is possessed of the virtue of destroying the deranged Vata, Pittam and Kapham. It proves beneficial in cases of asthma and difficult respiration. It acts as a good

356

THE SUSHRUTA SAMHITA'. [ Chap. XXXVIII.

digestant in respect of undigested lymph chyle, etc and is used with satisfactory results in all types of fever.

The Valli-Panchamulam Group:—

The group consisting of the roots of the five medicinal creepers known as Vidari, Sariva, Rajani, Guduchi and Aja-Shringi, is called the Valli-Panchamulam.

The Pancha-kantakam Groups— Similarly, the group consisting of the five medicinal (thorny) shrubs known as Karamradda, Trikantaka, Sairiyaka, Shatavari, and Gridhranakhi, is called the Pancha- Kantaka.

Metrical Texts : — The two preceding groups prove curative in Hcemoptysis and in all the tliree types of anasarca or cedema (Shopha). Moreover, it has the incontestable virtue of arresting all sorts of urethral discharges and is a potent remedy in all cases of seminal disorders.

The Pancha-Trina Group :- The group consisting of the five medicinal herbs (of the grass species) and known as Kusha, Kasha, Nala, Darbha, Kandekshuka, is called the Pancha-Trina.

Metrical Texts : — Cases of Haemoptysis, renal defects or of uninary diseases are found to speedily yield to the curative efficacy of the compound internally administered through the medium of cow's milk.

Metrical Texts -.—The first two of the aforeChap. XXXVIII.] SUTRASTHA'NAM. 357

said groups of Panchamulas (viz., the Svalpa and the Vrihat Panchamulas) are possessed of the virtue of destroying the deranged Vata, while the one standing in the bottom of the list (Trina-Panchamula) is endued with the property of killing the deranged Pittam. Those standing third and fourth in order of enumeration (the Valli and Kantaka Panchamulas) subdue the deranged Kapham.

The groups of medicinal drugs and roots have thus been briefly described, which will be more elaborately dealt with later on in the chapter on Therapeutics.

An intelligent physician should prepare plasters, decoctions, medicated oils, Ghritas (medicated clarified butter) or potions, according to the exigencies of each individual case.* The groups enumerated above should be therapeutically used according to the nature of the deranged humours involved in each individual case. Only two, three or four drugs of the same medicinal group, or a similar number of drugs chosen from the the different groups, or a group of medicinal drugs in its entirety, or in combination with another, should be used according to the indications of any particular case, as the physician, in his discretion, would determine.

* Additional Text : — These drugs may be duly culled in all seasons of the year, and should be stored in a room protected from smoke, blasts of cold, wind and rain.

Thus ends the thirty-eighth Chapter of the Sutrasth^nam in the Sushruta Samhit5, which deals with the classification of drugs according to their therapeutical use.

CHAPTER XXXIX.

Xow we shall discourse on the Chapter which treats of medicinal drugs possessed of cleansing (cathartic') or soothing effects (Samshodhana-Samshamaniya-madhyaryam).

Emetic Drugs : — The drugs known as Madana fruits, Kutaja, Jimutaka, Ikshvaku, Dhamagarba, Krita-vedhana, Sarshapa, Vidanga, Pippali, Karanjaka, Prapunnada, Kovidara, Korvudara, Arishta, Ashvagandha, Vidula, Vandhujivaka, Shveta, Shanapushpi, Vimvi, Vacha, Mrigervaru and Chitra, etc. are possessed of emetic properties. Out of these the fruits (seeds) of plants preceding Kovidara in the abovesaid list (from the ]\Iadana fruits to those of the Prapunnada) and the roots of plants from Kovidara to its close, should be used.

Purgative Drugs :— The trees, plants, herbs and creepers, etc. known as Trivrita, Shyama, Danti, Dravanti, Saptala, Shankhini, Vishanika, Gavakshi, Chhagalantri, Snuk, Suvarnakshiri, Chitraka, Kinihi, Kusha, Kasha, Tilvaka, Kampillaka, Ranwaka, Patala, Puga, Haritaki, Amalaka, Bibhitaka, Xilini, Chaturangula, Eranda, Putika, Mah^vriksha, Saptachchhada, Arka, and J3''otishmati, etc. are possessed of purgative properties. Of these the roots of plants, which precede

Chap. XXXIX.] StJTRASTHANAM.

359

Tilvaka in the above list, should be used for purgative purposes. The barks of trees from Tilvaka to Patala in the same list should be used for similar purposes. The pollens or dust of the Kampilla seeds, and of the fruits of trees from Eranda to Puga, the leaves of Putika and Aragvadha. and the milky exudations of the remaining members of the list, should be similarly used.

The expressed juice of Koshataki, Saptala, Shankhini, Devadali, or Karavellika is both emetic and purgative.

The Errhincs :— The following drugs, viz. Pippali, Vidanga, Apamarga, Shigru, Siddharthaka, Shirisha, Maricha, Karavira, Vimvi, Girikarnika, Kinihi, Vacha, Jyotishmati, Karanja, Arka, Alarka, Lashuna, Ativisha, Shringavera, Talisha, Tamala, Surasa, Arjaka, Ingudi, Meshashringi, Matulungi, Murangi, Pilu, Jati, Shala, Tala, Madhuka (Maula), Laksha and Hingu, together with such substances as rock-salt, spirits, cow's urine and watery exudation of cow dung should be regarded as errhines (Shirovirechanam . The fruits (seeds) of plants from Pippali to Maricha enumerated in the above-said list, the roots of plants commencing with Karavira and ending with Arka, the bulbs of those whose names precede Talisha in the same list, the leaves of those commencing with Talisha and ending with the Arjaka therein, the barks of Ingudi and Meshashringi, the flowers of Matulungi, Murungi, Pilu and Jati, the essence (Sara) of Shala, Tala

360 THE SUSHRUTA SAMHITA. [ Chap, xxxix.

and Maduhka (Maul) trees, the gummy exudation (Niryasa) of Hingu plants and Laksha trees, as well as salts which are but the saline modifications of earth, Madya (wines) which are but the modified products of Asava (fermented liquors), and secretions of cowdung, or cow's urine which should be understood to mean the animal excrements, in their crude or natural state, should be used where errhines are indicated.

Samshamaniya Drugs :— Now we shall enumerate the names of drugs and substances which soothe or pacify the deranged humours or principles of the body involved in any particular disease (Sanshamanani\

Va'ta-Samshamana-Varga:— The following drugs, viz. Bhadradaru, Kustha, Haridra, Varuna, Meshshringi, Vala, Ativala, Artagala, Kachhura, Sallaki, Kuverakshi, Virataru, Sahachara, Agnimantha, Vatsadani, Eranda, Ashmabhedaka, Alarka, Arka, Shatavari, Punarnava, Vasuka, Vasira. Kanchanaka, Bhargi, Karpasi, Vrishchiaali, Pattura, Vadara, Yava, Kola, Kulattha, etc. and the drugs forming the group of Vidarigandhadi-Gana, as well as those belonging to the first two groups of Panchamula (Mahat and Svalpa), are possessed of the general virtue of soothing (restoring to its normal state) the deranged (Vaym Vata.

Pitta-Samshamana-Varga —The drugs known as Chandana, Kuchandana, Hrivera, Ushira,

Chap. XXXIX.] StiTRASTHANAM. 361

Manjishtha, Payasya, Vidari, Shatavari, Guiidra, Shaivala, Kahlara, Kiimuda, Utpala, Kadali, Kandali^ Durva, Miirva, etc. and the drugs forming the groups of Kakolyadi, Sarivadi, Anjaiiadi, Utpaladi, Nyagrodhadi, and Trina-Panchamula groups generally prOve soothing to the deranged Pittam.

Shicshma'- Samshamana- Varga :—

The drugs known as Kaleyaka, Aguru, Tilaparni, Kushtha, Haridra, Shitashiva, Shatapushpa, Sarala, Rasna, Prakiryya, Udakiryya, Ingudi, Sumanah, Kakadani, Langalaki, Hastikarna, Munjataka, Lamajjaka, etc. and the drugs belonging to the groups of Valli and Kantak Panchamulas and those composing the Pippalyadi-Varga, Brihatyadi-Varga, MushkadiVarga, Vachadi, Surasadi and Aragvadhadi groups are generally possessed of the efficacy of restoring the deranged Shleshma to its natural state.

The choice of a medicine whether for cleansing or soothing purposes should be determined by the consideration of the strength (intensity) of the disease, and the stamina and the digestive function of the patient under treatment. A medicine (of a soothing or Samshamanam efficacy), which is stronger than the disease it has been applied to combat with, not only checks it with its own soothing virtue but usually gives rise to a fresh malady, on account of its surplus energy being not requisitioned into

46

362

THE SUSHRUTA SAMHITA. [ Chap. XXXIX.

action, nor its being used up by the weakened and conquered origuial distemper. It is thus stored up in the organism for the working of fresh mischief. A medicine, which proves stronger than the digestive function of a patient, impairs his digestion, or takes an unusually greater length of time to be digested and assimilated into his organism. A medicine, which is stronger than the physical stamina of a patient, may bring on a feeling of physical languor, fits of fainting, loss of consciousness, delirium, etc. Similarly, an overdose of a cleansing (cathartic) medicine .may work similar mischief. On the other hand, medicines of inadequate potencies, and accordingly unequal to the strength of a disease, as well as medicines in inadequate doses fail to produce any tangible effect. Hence medicines of adequate potencies should be alone administered in adequate doses.

Authoritative verses on the subject :^A prudent physician should prescribe a mild purgative for a patient enfeebled by the action of the deranged and accumulated bodily humours and laid up with a disease in which such a cleansing (cathartic) or emetic remedy is indicated. The same rule should hold good in the case of a patient enfeebled through causes other than physical distempers, and whose bowels are easily moved, and in whom the fecal matter, etc. are found to have been dislodged

Chap. XXXIX.] SUTI^ASTHANAM. 363

from their natural seats or locations. Decoctions (including extracts and cold infusions of medicinal herbs) in doses of four Palas weights, and pastes and powders in doses of two Palas weights, should be prescribed in a disease of ordinary intensit}'. Corrective medicines (Purgatives and lilmetics) may be safely exhibited even in a weak patient with loose or unconstipated bowels, if they are found to be stuffed with a spontaneous accumulation of fecal matter (Dosha) etc. inspite of such looseness or easy motion.

Thus ends ihe thiity-ninlh Chapter of the Sutrasth^nam in the Sushiuta SamhitS, which treats of drugs of cleansing (corrective) and soothing properties.

CHAPTER XL.

Now we shall discourse on the Chapter, which treats of drugs and their flavours, virtues, potencies and chemical actions. (Dravya-Rasa-GunaVirya-Vipa'ka-Vijnaniya-madhya'yam).

Certain professors of the Aj'urveda hold that a medicinal drug or substance is pre-eminently the most important niatter with which the science of medicine is concerned. First because, a drug, as a substance, has a definite and continuous existence/ which its attributes (such as, taste, etc.,) do not possess. As for example the tastes, etc., which characterise a fruit in its unripe stage, are not perceived in its ripe or matured condition. Secondly because, a drug is real (Xitya) and invariable, whereas its attributes are but transitory and accidental at the best. As for instance the real character of a drug cannot be destroyed whether it be powdered or pasted. Thirdly because, a drug or a substance never can lose its own generic character. As for example, a drug possessed of attributes peculiar to the fundamental matter, earth, can never be transformed into one of watery attributes — a truth which does not hold good of its attributes. Fourthly because, a drug or a substance is an object of all the five senses of a man, whereas its attributes of tastes, etc.

Chap. XL. ] SUTRASTHANAM. ^5^

are respectively accommodated to the faculty of special sense organs. Fifthly because, a drug or a substance is the receptacle of the attributes of taste, etc., whilethe latter are the things contained. Sixthly because, a dictum of medicine can be commenced with the name of a drug or substance. As for example, it is quite natural to say that the drugs such as Vidari Gandha,etc., should be pressed and boiled. But it sounds preposterous to utter that the sweet taste should be pulverised and boiled. Seventhl)' because, the greater importance of a drug or substance has been laid down in the Shastras of medicines inasmuch as medical recipes have been described by the names of their component ingredients such as Matulunga, Agnimantha, etc., and not described as the tastes of Matulunga, Agnimantha etc. Eighth!}' because, the attributes of tastes, etc., depend upon the drugs and substances (of which they are the attributes) for their progressive maturity. As for example, the taste of a drug or substance varies with its growth and is different in its raw (immature) and ripe (mature) conditions. (Hence a drug is more important than its attributes of taste, etc.) Ninthly because, a drug may prove curative through the eflicacy of one of its component parts or principles as in the case of Mahavriksha, the milky exudations of which are possessed of therapeutical virtues, which cannot be said of its taste.

Hence a drug or a substance (Dravyam) is the most

366 THE SUSHRUTA SAMHITA. [ Chap. XL.

important factor (which the science of medicine has got to deal with). A substance or drug necessarily implies action and attributes with which it is intimately connected and of which it is the primary cause, or to put it more explicitly, these attributes have an inseparable inherence in and are intimately associated with the substance by way of cause and effect (SamavayiKaranam).

Others, on the contrary, who do not endorse the above opinion, accord the highest importance to the attribute of taste (Rasa) of a drug or substance. Firstly because, it is so laid down in the Agamas (Vedas), which include the science of medicine (Ayurveda Shastram) as well, and inasmuch as such statements as " Food is primarily contingent on its tastes and on food depends life " occur therein. Secondly because, the essential importance of taste may be inferred from such injunctions or instructions of the professors of medicine as, " sweet, acid and saline tastes soothe or pacify the deranged bodily Vayu." Thirdly because, a drug or a substance is named after the nature of its taste, as a sweet drug, a saline subtance, etc. Fourthly because, its primary importance is based on the inspired utterances of the holy sages (Rishis) which form the sacred hymns and verses of the Vedas, and such passages as " sweets to be collected for the purposes of a religious sacrifice," etc, are to be

Chap. XL. ] StJTRASTHANAM. 367

found in them. Hence taste is the most important factor in the science of medicine and forms the primary attribute of a medicinal drug. But, later on, we shall have occasion to speak of that.

Certain authorities however, (who reject the two aforesaid theories), hold the potency (Viryam) of a drug to be the most important factor in medicine inasmuch as its therapeutic action, whether purgative, emetic, or both, or cathartic, or pacifying, or astringent, appetising, pressing (drawing to a definite head) or liquefacient, or constructive, tonic (vitalising) or aphrodisiac, or inflammatory, absorbing, caustic, or bursting, or intoxicating, soporific, killing or antitoxic, depends upon its potency. The potency of a drug is either cooling or heat-making owing to the twofold (hot and cool) nature of the temperament of the world. According to several authorities the potency of a medicinal drug may be classed as either hot or cool, emollient or dr}-, expansive or slimy, mild or keen, so as to embrace the eight different attributes in all. These potencies of medicinal drugs serve their respective functions by overpowering their (drugs') tastes with their specific strength (intensity) and virtues. As for example the decoction of the roots belonging to the group of the MahaPanchamulam, though possessed of an astringent taste which is subsequently transformed into a bitter

368 THE SUSHRUTA SAMHiTA. [Chap. XL.

one, acquires the virtue of pacifying the deranged Vayu out of its heat-making potenc3^ Similarly, the pulse known as Kulattha though possessed of an astringent taste, and onion though endued with a , pungent one, respectively soothe the same deranged humour of the body through the oleaginous character of their potencies. On the other hand, the expressed juice of sugar-cane, though possessed of a sweet taste, tends to augment or aggravate the deranged Vayu owing to its cooling potency. The drug Pippali, though a pungent substance in itself, proves soothing to the deranged Pittam, owing to its mild and cooling potenc}'. Similarly, an Amalakam fruit, though acid in taste, and Saindhava, though saline, respectively tend to pacify the deranged Pittam. The drug Kakamachi, though of a bitter taste, and fish, though sweet, respectively aggravate the Pittam, owing to their thermogenetic potency. Similarly, Mulakam (Radish), though pungent, increases the Kapham of the body, on account of its emollient potency ; and Kapittham, though acid, soothes ; and honey, though sweet, tends to pacify the deranged Kapham owing to the dry character of its potency. The aforesaid instances have been cited by way of illustration.

Authoritative verses on the subject : — Tastes, which are possessed of dry, light or

Chap. XL. ] SUTRASTHANAM.

369

expansive potencies, fail to pacify the deranged Vayii, though otherwise they may prove soothing to that deranged humour. Similarly, tastes, which are ordinarily reckoned as pacifiers of the deranged Pittam, fail to produce that effect in the event of their being endued with a keen, light or heat- making potency. Likewise, tastes, which are commonl}' found to soothe the deranged Kapham, tend to aggravate it in the event of their being possessed of potencies which are respectively heavy, cool and emollient in their character.* Hence the potency of a drug is the most important factor in the science of medicine.

But certain authorities dissent from the above-said view, and attach the highest importance to the process of digestive (chemical) reaction (Vipaka) for the reason, that all ingested food, properly or improperly digested in the stomach, proves wholesome or otherwise to the body. Certain authorities on the subject hold that digestion develops all the several tastes. t

According to others, tastes such as, sweet, pungent and acid, follow upon the completion of the process of digestion (b}^ way of reactionary result or transformation).

* Flavours such as, sweet, acid and saline, subdue the deranged \"5yu. Tastes such as, sweet, bitter and astringent are antiljilious in their efficacy, while those, which are pungent, bitter and astringent, are antiphlegmagogic in their virtues.

t The process of digestion is followed by a reactionary taste, which may be either sweet, pungent, acid, astringent, bitter or saline.

47

370

THE SUSHRUTA SAMHITA. [ Chap. XL.

It is needless to say that the hypothesis is based on erroneous data, inasmuch as the fact of acid digestion (acid taste developed at the close of the digestive process or reactionary acidity) is contrary both to the properties of matter and the collective experience of the race embodied in the dictum of the Shastras, and which should be rather ascribed to the acid taste of the Pittam remaining in an undigested or unassimilated condition owing to imperfect gastric digestion. The probability of a saline digestion (a reactionary saline taste following upon the close of the digestive process) should be necessarily presumed, if the fact of an acid digestion were to be upheld as a tested and corroborated principle of medical science. The hypothesis of an acid digestion (reactionary acidity) does not preclude the possibility of a similar saline one owing to the participation of the natural taste (saline) of the bodily Kapham in the process of digestion, as is said of Pittam in the preceding instance. Hence the theory that only three tastes, such as sweet, acid, and pungent are developed through digestive reaction, appears to be untenable, and naturally points to the doctrine that a sweet taste (partaken of by a man) brings on a sweet tasted digestion ; an acid taste (reactionary acidit}') begets acid digestion, and so on, a taste of whatsoever kind partaken of by a man imparting its specific character to his digestive reaction.

Chap. XL. ] SUTRASTHANAM. 37 j

Those, who adhere to the last named doctrine, endeavourto substantiate it by the following analogy, and argue that as milk kept boiling in a basin placed over a fire does not change its natural sweetness (with the change of its temperature), as cereals such as Shalirice, wheat, barley, Mudga, etc. sown broadcast in the ground do not part with their inherent, generic attributes (through their successive stages of development), so the tastes of food-stuff do not alter even after being boiled in the heat of the digestive organs.

Others, on the contrary, assert that weak tastes are naturally merged in the strong ones in the course of digestion. And since the consensus of expert opinions on the subject serves only to increase the confusion on account of their differences and bigoted antipathy, we shall judiciously refrain from indulging in idle theories on the subject.

Only two kinds of digestion (digestive reactionary tastes) have been noticed in the Shastras, such as, the sweet and the pungent, the first being heavy and the second light. The specific properties of the five essential material principles of the world such as, the earth, water, fire, air and sky may be roughly described as heaviness and lightness, the two attributes which appertain to their fundamental natures. Heaviness forms the characteristic attribute of earth

372 THE SUSHRUTA SAMHITA. [Chap. XL.

and water, while lightness stands for the essential

properties of fire, air and sky. Hence the digestion

of all food-stuff may be described as either heavy (Guru) or light (Laghu).

Authoritative verses on the subject :— Of substances under the process of digestion, those, which are characterised by attributes, specifically belonging to earth and water, are called substances of sweet (heavy) digestion ; while those which are permeated with the specific properties of air, fire and sky are called substances of pungent (lightj digestion (easily digestible articles of food). We have fulh^ stated the text of the controversy as regards the primary importance of drugs and their tastes, virtues, potencies and digestive reactions, as well as the views of those who build their theories on the separate or exclusive importance of any of the five afore-said factors. The wise and the erudite set an equal importance to each of them, and ascribe the curative efficacy of a medicine to the co-operation of all these five factors. A drug ot a substance sometimes destroys or originates a deranged condition of the humours through the dynamical action of its native or inherent properties, sometimes in virtue of its specific potency and sometimes by natural taste or digestive (chemical) reaction. Digestive reaction is impossible without drug potency. There is

Chap. XL. J SUTRASTHA'NAM. 373

no potency without a taste, and taste without a drug or substance is an absurdity.- Hence a substance (vegetable or otherwise) is the greatest of them all. A taste and a substance are correlative categories from the time of their origin, like a body and an embodied self in the plane of organic existence. Since an attribute per se can not be possessed of another attribute, the eight kinds of potency (properties) can only appertain to a substance and not to a taste, which is an attribute in itself. Substances are digested in an organic body and not the six tastes simply for the reason of their being invisible and intangible in themselves. Hence a substance is the greatest of all tlie aforesaid five factors (of substance, taste, virtues, etc.) and the attributes lie inherent in the substance.

Unscrutable and unthinkable are the virtues of drugs (medicines), which are above all rules of syllogism ; and hence drugs (medicines), which have been observed to be efficacious from time immemorial, as well as those laid down in the scriptures on medicines, should alone be used in the course of a medical treatment. A learned physician should think it a sacrilege to logically dispute the efficacy of a medicine of tested virtue, and which has been adopted after generations of careful observation and is instinctively pronounced b}-^ men as a beneficial remedy.

;74

THE SUSHRUTA SAMHITA. [ Chap. XL.

No amount of logic will alter the nature of things, nor persuade the drugs of the Amboshtha group to exercise a purgative virtue. Hence an intelligerrt physician should adhere to the officinal recipes given in the books on medicine, and not introduce innovations, however logical or probable, into the realms of applied or practical Therapeutics.

Thus ends the fortieth Chapter of the Sutrasthinam in the Sushruta SamhitS, which deals with drugs and their flavours, virtues, and digestive (chemical) transformation.

CHAPTER XLI.

Now we shall discourse on the Chapter, which treats of the specific properties of drugs (DravyaVishcsha-Vijna'niya-madhya'yam).

The five fundamental principles* such as the earth (Kshithi), water (Apa), fire (Teja), air (Marut) and Sky (Vyoraa) enter into the composition of all substances in the world, and the predominance of any of them in a particular substance determines its character. Accordingly a thing is denominated as a substance of dominant earth principle, or one marked by a predominance of fire, air or ether.

Parrthiva Drugs : — A thing or substance, which is thick, pithy, compact, dull, immobile, rough, heavy (hard to digest^ strong smelling and largely has a sweet taste marked by a shade of astringent, is called a substance of dominant earth (Parthivam) matter. • Such a thing increases the firmness, strength, hardness and rotundity of the human body, and is possessed of gravity (the virtue of moving the bowels).

A'pyam Drugs :— Similarly, a thing or substance, which is cold, moist, glossy, devoid of keenness, takes time to be digested, is mobile, compact, soft,

* These may be translated as Solid, Liquid, Gas, Ether, and Etherioil in the parlance of modern science.

376 THE SUSHRUTA SAMHITA. [ Chap. XLI.

slimy, sappy, and is largely endued with an acid, saline or sweet taste marked by a shade of astringent, is called a substance of dominant water (Apyam'i principle. Such a thing soothes and imparts a glossy character to th2 body, keeps it moist, favours the adhesion of its parts, and increases its liquid contents.

Taijasam Drugs :— A thing or substance, which is heat-making, pungent and keen, subtle in its essence, permeates the minutest capillaries, and is dry, rough, light, and non-slimy in its character and has strong properties and a taste which is largely pungent marked by a shade of saline, is called a substance of the dominant principle of fire (Taijasam). Such a thing naturally evinces an up-coursing tendency in the body, produces a burning sensation in its inside, helps the process of digestion and spontaneous bursting (of abscesses), increases the temperature of the body, strengthens the eyesight, improves the complexion and imparts a healthful glow to it.

Varyaviyam Drugs :— A thing or substance, which is subtle in its essence, and is dry, rough, light, cold and non- slimy, increases tactual sensation and is endued with a largely astringent taste marked by a shade of bitter, is called a substance of the dominant principle of air ( Vayaviyam). Such a thing removes the slimy character of the internal organism, produces lightChap.-XLI. J SUTRASTHANAM. 377

ness, diyness and emaciation of the body, and increases the speculative or contemplative faculty of the mind.

Aka'shiyam Drugs :— A thing or sub stance, which is smooth, unctuous, and is subtle in its nature, soft or pliant in its consistency, expansive 'in the internal organism), porous, soundy and non- slimy in its character without any definite taste, is called a substance of the dominant principle of sky (Akashiyam). Such a substance produces softness, lightness and porosity of the body.

It may be inferred from the foregoing illustrations that there is not a single substance in the world but is endued with certain curative virtues. Drugs or substances, used in specific combinations and according to the indications of a disease under treatment, prove curative in virtue of their native virtues and potencies. The time, during which a drug or a medicine exerts its curative virtues, is called its Kala or the period of action. That which immediately results from the use or application of a medicinal remedy is called its Karma or physiological action. The principle, in virtue of which the action is performed, is called its potenc)' or Viryam. That, in which the action takes place, is called its receptacle or Adhikaranam. The means by which it is effected is called its agency or Upaya, while that what it accomplishes is called its therapeutic effect or Phalam.

Of these the drugs of purgative virtue are possessed 48

378 THE SUSHRUTA SAMHITA. [Chap.XLi.

of attiibutes which specifically belong to the earth and water. Earth and water are heavy, and naturally gravitate downward owing to their heaviness. Hence it is inferred that purgative drugs are largely endued with the specific attributes of earth and water, in virtue of which they are more strongly attracted towards the centre of the earth (gravity). Drugs endued with emetic properties are possessed of attributes which form the characteristics of fire and air. Fire and air are light, and naturally ascend upward owing to their lightness. Hence it is inferred, that emetic (Vamana) drugs are largely possessed of attributes, which are upcoursing in their nature. Drugs or substances endued with both emetic and purgative virtues are characterised by attributes belonging to both the aforesaid elements (earth and fire).

Drugs, which soothe the deranged bodily humours, are permeated with, qualities which specifically belong to the principle of the sky. Astringent (Sangrahaka) drugs are endued with attributes, which specifically belong to the air owing to the drying character of the latter element. Appetising (Dipana) drugs are largely possessed of attributes which belong to the material principle of fire. Lekhana (Liquefacient) drugs or substances are endued with attributes which belong to fire and air. Constructive or restorative (Vringhanam) drugs or substances are endued with attributes which speciChap. XLI. ] SUTRASTHANAM. 279

fically belong to earth and water. These inferences should be carefully remembered at the time of prescribing medicines.

Authoritative verses on the subject ; — The deranged bodily Vayu readily yields to the curative efficacies of drugs possessed of attributes, specifically belonging to the earth, fire and water, while the deranged Pittam is speedily soothed or restored to its normal state by drugs having attributes, specifically belonging to the earth, water and air. Similarly, the deranged Kapham is pacified by drugs possessed of attributes which characterise the sky, fire and air.

The bodily Vayu is increased by the use of drugs possessed of attributes which specifically belong to the sky and air, while the Pittam is increased by the use of those which are largely endued with the specific attributes of fire. The bodily Kapham of the body is increased by the use of drugs which are largely endued with the specific attributes of the earth and water. Thus having ascertained the dominant attributes of drugs, a physician should use them for the pacification of two or more of the deranged humours of the body according to the exigencies of a case.

Of the eight-fold potencies of a drug, such as cooling, thermogenetic, oleaginous, heavy, parchifying, plastive, keen and slimy, keenness and thermogenetic

38o

THE SUSHRUTA SAMHITA'. [ Chap. XLI.

potency should be ascribed to the attributes of fire ; coohng potenc)- and that of engendering slime, to the predominance of the attributes of water in a drug or substance ; oleaginousness, to the predominance of the attributes of the earth and water ; plastive potenc)^, to the predominance of the attributes of water and the sky ; parchifying potency, to the excess of the attributes of air ; non-slimy potency (Vaishadyam), to the predominance of the attributes of earth and air ; and heavy and light digestion, to the same cause.

Of these, oiliness and thermogenetic potency prove curative in respect of the deranged Vayu, while cooling potency, plastive potency, and that of engendering slime subdue the deranged Pittam. Keenness, parchifying and non-slimy potencies conquer the deranged Kapham. Substances, which are hea^y in digestion, destroy the deranged Vayu and Pittam, while those which are light in digestion (easily digestible substances) prove curative in respect of the deranged Kapham.

Of these, softness, coldness and heat ma)?^ be perceived by touch. The properties of sliminess and its opposite may be perceived by the eyes and touch. The properties of dr3mess and oiliness of a drug may be perceived with the eyes ; keenness of a drug from the fact of its producing pain in the mouth ; and [heat and cold, by the sensation of comfort (pleasure) or discomfort— A. Text] The fact of heavy (insufficient)

Chap.XLL] SUTRASTHA'NAM. 381

digestion should be inferred from the frequent passing of stool and urine, • as well as from the expectoration of Kapham, while the contrary should be presumed from the constipation of the bowels, retention -of urine and disorders of the abdominal Va}^! (flatulence, distension of the abdomen^ etc.). A specific taste is detected in material principles of similar properties. As for example, a drug or a substance, which is heavy and endued with a sweet taste, should be deemed as belonging to the group of the earthy matter (largely possessed of attributes characterising earth-matter). Similarly, a substance, which is sweet and oily in its character, should be regarded as belonging to one in which the principle of water predominates.

Authoritative verse on the subject : — Properties, which characterise drugs and substances, may be as well found in a human organism, and the normal continuance, aggravation or diminution of the deranged humours is due to the action of the drugs (substances).

Thus ends the forty-first Chapter of the Sutrasth^nam in the Sushruta Samhiti which treats of specific properties of drugs.

CHAPTER XLII.

Now we shall discourse on the Chapter, which treats oi" the specific properties of flavours (RasaVishcsha-Vljnariiya-maclhyaryam).

The properties of sky (Akasha), air (Pavana), fire (Dahana), water (Toya) and earth (Bhumi) are sound touch, colour, taste and smell, each of the preceding elements possessing properties less by one than those of the one immediately succeeding it in the order of enumeration.*

[Since a matter is designated after the name of the preponderant natural element, which enters into its composition], taste is said to be a water-origined principle. All material elements are inseparably connected with one another, and there is a sort of interdependence among them, each one contributing to the continuance of the other and jointly entering, to a more or less extent, into the composition of all material substances. This water-origined flavour (Rasa), which becoming modified through its contact with the rest of the material

*To put it more explicitly the property of sound belongs to the sky (Akdsha). The'properties of sound and touch appertain to the air (V^yu). The properties of sound, touch and colour form the characteristics of Fire (Teja). Sound, touch, colour and taste form the specific properties of water (Toya). Sound, touch, colour, taste and smell mark the earth matter (Bhumi)*

Chap. XLII.] SUTRASTHANAM. 383

elements, admits of being divided into six different kinds, such as sweet, acid, saline, pungent, bitter and astringent. These, in their turn, being combined with one another, give rise to sixty- three different kinds. A sweet taste is largely endued with attributes whi{;h specifically appertain to the material principles of earth and water. An acid taste is pre-eminenth' possessed of attributes, which belong to the elementary principles of earth and fire. A sahne taste is mostly endued with attributes which characterise the elements of water and fire. A pungent taste is largely possessed of attributes, which mark the elementary principles of air and fire. The specific attributes of air and sky predominate in a bitter taste. The specific properties of earth and air should be regarded as dominant in an astringent taste.

Tastes such as sweet, acid and saline are endued with the virtues of subduing Vayu. Tastes such as sweet, bitter and astringent are possessed of the virtue of subduing the deranged Pittam. Tastes such as pungent, bitter and astringent tend to subdue the deranged Kapham.

The Vayu is a self-origined principle in the human organism. The Pittam owes its origin to the bodily heat (Agneya), while the origin of Kapham is ascribed to the presence of watery (Saumya) principle in the body. Tastes such as sweet, etc. are augmented by

3^4

THE SUSHRUTA SAMHITA. [ Chap. XLII.

causes in which they have their origin, and prove soothing or pacifying in respect of causes other than those which produce them.

According to certain authorities, there are only two kinds of tastes, owing to the two- fold (hot and cold) nature of the temperament of the world. Of these the tastes such as sweet, bitter and astringent are cold in their properties, while the pungent, acid and saline ones exercise fiery or heat making virtues. The tastes such as sweet, acid and saline are heavy and emollient in their character, while the pungent, astringent and bitter ones are dry and light. The watery (Saumya) tastes are cold. The fiery (Agne3'a) ones are hot.

Coldness, dryness, lightness, non-sliminess, suppression (of the urine or ordure) form the characterstic properties of the Vayu. An astringent taste should be considered as possessed of the same properties as the Vayu, and hence it (astringent taste) increases the coldness, dryness, lightness, non-sliminess and arrestiveness of the latter with its specific coolness, dryness, lightness, non-sliminess and arrestiveness.

Heat, pungency, dryness, lightness, and non-sliminess form the specific properties of the Pittam. A pungent taste, which is possessed of the same properties as the Pittam, respectively increases the heat, pungency,

Chap. XLII ] SUTRASTHANAM. ^8^

dryness, lightness and non-sliminess of the latter with the help of similar properties of its own.

Sweetness, oiliness, heaviness, coldness and sliminess form the specific properties of Kapham. A sweet taste, which is possessed of the same properties as the Kapham, respectively increases the sweetness, oiliness, heaviness, coldness and sliminess of the latter with the help of similar properties of its own. A pungent taste is endued with properties which are contrary to those of the Kapham, hence the sweetness, oiliness, heaviness, coldness and sliminess of the latter, are respectively destroyed by the pungency, dryness, lightness, heat and non-sliminess of the former. These have been cited only by way of illustration.

Characteristics of Tastes :— Now we

shall describe the characteristics of tastes. A taste, which is pleasant, proves <"omfortable to, and contributes to the life-preservation of a man, keeps his mouth moist, and increases the quantity of bodily Kapham, is called Sweet (Madhura). A taste, which produces tooth- edge and increased salivation, and increases the relish for food, is called acid (Amla). A taste, which imparts a greater relish to food, produces salivation and softness of a part, is called saline (Lavana). A taste, which produces a burning sensation at the tip of the tongue attended with a tingling of the part and headache, and is instantaneously followed

49

386

THE SUSHRUTA SAMHITA. [ Chap. XLil.

b}' a running at the nose (fluent coryza) is called pungent (Katuka). A taste, which gives rise to a sort of sucking sensation at the throat, removes the slimy character of the cavity of the mouth, gives ris6 to the appearance of goose-flesh on the skin, and increases the relish for food, is called bitter (Tikta). A taste, which brings about the dryness of the mouth, numbs the palate, obstructs the throat, and gives rise to a drawing, pressing sensation in the region of the heart, is called astringent (Kashaya;.

Specific virtues of tastes : -Now we

shall describe the specific virtues of tastes. Of these, the sweet taste is possessed of the virtue of increasing the quantity of lymph-chyle, blood, flesh, fat, bone marrow, albumen (ojas), semen, and milk in a parturient woman. It materially contributes to the growth of bones, strengthens the eyesight, favours the growth of hair, improves the complexion of the bod3% brings about the adhesion of fractured bones (Sandhanam'i, and purifies the blood and the lymphchyle. Likewise, it proves wholesome to infants, old and weak men and ulcer-patients (suffering from Endocarditis — Urah-Kshata and is most coveted by bees and ants. It exhilarates the mind as well as the five sense-organs, refieves thirst, swooning and a burning sensation of the body, and originates Kapham. Similarly, it favours the germination of intestinal

Chap. XLII. ] SUTRASTHANAM. 387

parasites. Largely and exclusively partaken of, it brings on cough, dyspnoea, flatulence (Alasaka), vomiting, sweet taste in the mouth, hoarseness of the voice (aphonia), worms in the intestines, tumours, elephantisis, Vasti-lepa mucous deposit in the bladder), Gudopol^pa (mucous or slimy deposit in the anus), and Abhisandya (ophthalmia), etc.

Acid taste : — An acid taste should be regarded as a digestant of assimilated food, and is endued with resolving, appetising and carminative properties. It sets in the natural emission of flatus and urine, restores the natural movements of the bowels, lessens the tendency to spasms, and gives rise to an acid (digestive 1 reaction in the stomach, and to a sensation of external shivering. It originates a slimy or mucous secretion and is extremel}' pleasant or relishing. An acid taste, though possessed of the aforesaid virtues, brings on tooth-edge, with sudden closing of the eyes, appearance of goose flesh on the skin, absorption of Kapham and looseness of the bod}' in the event of its being largely partaken of to the exclusion of all other tastes. Owing to its fiery character, the taste under discussion sets in a process of suppuration in cuts or burns, or in incised, lacerated or punctured wounds, as well as in those, which result from external blows, or are due to fractures, swellings, or falls, or are brought about as the after effects of any idiopathic distemper.

388 THE SUSHRtJTA SAMHITA. [ Chap. XLli.

or which are tainted with the urine of an}' venomous animals or through contact with any poisonous animal or vermin. It gives rise to a burning sensation in the throat, chest and the region of the heart.

Saline taste : — A saline taste is possessed of corrective (purgative and emetic) virtues, favours the processes of suppuration and spontaneous bursting of swellings, brings about the looseness or resolution of any affected part (ulcer), is heat- engendering in its property and proves incompatible with all other tastes. It cleanses the internal passages or channels of the organism and produces softness of the limbs and members of the body. A saline taste, though possessed of the aforesaid properties, may bring on scabies urticaria, cedematous swellings, loss or discolorati on of the natural complexion of the body, loss of virile potenc}', distressing symptoms affecting the sense-organs, inflammation of the mouth and the eyes, haemoptysis, Vata-rakta (a kind of leprosy) and acid eructations etc., in the event of its being largely partaken of to the exclusion of all other tastes.

Pungent taste :— A pungent taste is endued with appetising, resolving (Pachana"! and purifying properties in respect of ulcers etc.), and destroys obesity, languor, deranged Kaphani and intestinal parasites. It is antitoxic in its character, proves curative in

Chap. XLII. ] SUTRASTHANAM. .589

cases of Kushta (skin diseases) and itches, and removes the stiffness of the ligaments. It acts as a sedative and reduces the quantity of semen, milk and fat. A pungent taste, tliough possessed of the aforesaid virtues, may bring on vertigo, loss of consciousness, dryness of the throat, palate and hps, burning sensation and a high temperature of the body, loss of strength, tremor, a sort of aching or breaking pain, and a neuralgic pain (Vata Shula) in the back, sides and the extremities, etc. in the event of its being largely partaken of in exclusion of all other tastes.

Bitter taste : — A bitter taste serves to restore the natural relish of a person for food and brings on a sense of general languor. It is a good appetiser, and acts as a good purifying agent (in respect of ulcers, etc.), and proves curative in itches and urticaria. It removes thirst, swoon and fever, purifies mother's milk, and is possessed of the virtue of drying up urine, ordure, mucous, fat and pus, etc. A bitter taste, though possessed of the aforesaid properties, may bring on numbness of the limbs, wry-neck, convulsions, facial paralysis, violent headache, giddiness, and an aching, cutting and breaking pain, as well as a bad taste in the mouth in the event of its being largel}^ partaken of in exclusion of all other tastes.

Astringent taste :— An astringent taste is possessed of astringent, healing, styptic (Stam390 THE SUSHRUTA SAMHITA'. [ Chap. XLII.

bhana), purifying, liquefacient, drying and contracting virtues. It lessens secretions from mucous membranes. An astringent taste, though possessed of the abovesaid properties, may bring on the peculiar type of heart disease known as (Hridroga) parchedness of the mouth, distention of the abdomen, loss of speech, wry-neck (Manya Stambha), throbbing or quivering and tingling sensations in the body with contraction of the limbs and convulsions, etc.

Now we shall make a general classification of the drugs according to their taste.

lYI ad hura- Groups :— The drugs forming the groups known as the Kakolyadi-Gana, as well as thickened milk. Ghee, lard, marrow. Shall and Shashtika rice, Yava, Godhuma, Masha pulse, Shringataka, Kasheruka, Trapusha, Erv^ruka. Alavu, Kalaukata Ankalodya,_ Piyala, Pushkara, Vijaka, Kashmarya, Madhuka (Moula), Draksha, Kharjura, Rajadana, Tala, Narikela, modifications of the expressed Juice of Ikshu (Sugarcane), Vala, Ativala, Atmagupta, Vidari, Pyash5^a, Gokshuraka, Kshiramorata, Madhulika, and Kushmanda etc. are generally included within the Madhura gi'oup.

Acid Groups :— The fruits known as Dadima, Araalaka, Matulanga, Amrutaka, Kapittha, Karamarda, Vadra, Kola, Prachina-Amalaka, Tintidhi,

Chap. XLII.] SUTRASTHANAM.

591

Koshamra, Bhavya, Paravata, Vetraphala, Lakucha, Amla-Vetash, Dantashatha and curd, whey, Sura, Shukta, Sauvira, Tushodaka and Dhanyamla, etc. are generally included within the acid group.

Saline Group :— The different kinds of salt such as, Saindhaba, Sauvarchala, Vida, Fakya, Romaka,. Samudraka, Paktrima, Yavakshara (nitrate of potash), Ushara and Suvarchika collectively form the Saline group.

Pungent Group : — The component drugs which form the groups known as the Pippalyadi and the Surasadi-Ganas and Shigru, Madhu-sigru, Mulaka, Lashuna, Sumukha, Shitashiva (camphor, Kushtha, Devadaru, Harenuka, Valguja-phalam, Chanda, Guggula, Mustha, Langalaki, Shukanasa and Pilu etc. and the components of the group known as Salasaradi gana collectively form the pungent group.

Bitter Group :— The component members of the groups of medicinal drugs known as the Aragvadhadi-Gana and the Guduchyadi-Gana together with Mandukparni, Vetra-karira, Haridra, Daruharidra, Indra-yava, Varuna, Svadu-kantaka, Saptaparna, Vrihati, Kantakari, Shankhini, Dravanti, Trivrit, Kritavedhana, Karkotaka, Karavellaka, Vartaka, Karira, Karavira, Sumanah, Sankha-pushpi Apamarga, Trayamana, Ashoka, Rohini, Vaijayanti, Suvarchal^,

392 THE SUSHRUTA SAMHITA. I Chap. XUI.

Punarnava, Vrishikali and Jyotishmati, etc. collectively constitute the bitter group.

Astringent Group :— The component members of the groups known as the Nyagrodhade-Gana, the Amvashtadi-Gana, and the Priyangvadi and the Rodhradi Ganas, Triphala, Shallaki, Jambu, Amra, Vakula, Timduka fruits, Katakha fruits, Shaka fruits, Pashanabhedaka, the fruits of trees known as the Vanaspatis (lit : lords of the forest, such as the Vata, the Ashvattha etc.) and most of the component members of the group known as the Salasaradi Gana, as well as Kuruvaka, Kovidaraka, Jivanti, Chilli, Palanka and Sunishanuaka, etc. and grains and pulse of the Nevara and Mudga species, collectively form the astringent group.

These .tastes, in groups of different combinations, number sixty-three in all ; as for example, fifteen, computed b}" taking two at a time ; twenty, computed by taking three at a time ; fifteen, computed by taking four at a time ; six, computed by taking five at a time and six, being severally computed, thus making up an aggregate of sixty-three.

Authoritative verse on the subject : — The man, who gradually habituates himself to the use of each of the six aforesaid tastes,

Chap. XLII. ] SUTRASTHANAM.

393

enjo5''s a sort of immunity from their injurious action in the same manner as, a strong man, who makes himself successively accustomed to the action of the three deranged humours of his bod)", is not easily affected by their pathogenetic properties.

Thus ends ihe forty-second Chapter of the Sutrasthinam in the Sushruta SamhitS, which treats of the specific properties of flavours.

CHAPTER XLIII.

Xow we shall discourse on the Chapter, which treats of the mode of administering emetics

(Vamana-Dravya- Vikalpa-Vijna'niyamadhya'yam).

Of all emetic fruits the Madana (seeds) should be deemed as the best (most active). Madana fruits should be dried in the sun and powdered. Then a Pala weight (eight tolas'^ of the powder should be stirred in a decoction of Pratyakpushpi, Sada-Pushpi, or Nimva, and given to the patient with honey and Saindhava salt, for emesis. As an alternative, a potion consisting of the powders of raw Madana fruits, stirred in a decoction of Vakula and Ramyaka, and heated in fire, should be' administered with the addition of honey and rock-salt. A gruel, consisting of sesamum rice and powders of green Madana fruits, boiled together, should be given to the patient. Likewise matured though not ripe Madana fruits should be stored in a box made of the blades of Kusha grass. The box should be plastered over with a composition of cowdung and clay and kept buried in a bushelful of Yava, Tusha, Mudga, Masha pulse or Shali rice for eight consecutive nights. Then having extracted them, fully burst out, with the heat of the covering grain, their kernels should be separated from

Chap. XLIII. ] SUTRASTHA'NAM. ^g^

their seeds and dried in the sun. Then having pasted them with curd, hone}' and the levigated paste of sesamum they should be again dried in the sun, after which they should be kept in a clean vessel. A Pala weight of the aforesaid prepared powder should be pounded in a decoction of Yastimadhu or of any of the drugs of the Kovidaradi group over night, and given to the patient on the following morning, through the medium of honey and Saindhava salt. The patient should take it looking towards the north or the east, and the following benedictory Mantra should be recited on the occasion.

Metrical texts : -"May tlie gods Bramha, Daksha, Ashvis, Rudra, Indra, the earth goddess, the moon, the sun, the fire, the wind, the concourse of holy sages (Rishis) and the material elements with the curative properties of drugs they originate and nourish, preserve thee. May the potion prove wholesome to you, as the elixirs prove wholesome to the Rishis, the nectar to the gods, and ambrosia to the good Xagas."

This emetic medicine should be specially employed in cases of catarrhal fever, catarrh, and internal abscess. In case of insufficient or unsatisfactory action of the potion, the drugs known as Pippali, Vacha, and a paste of Gaura-Sarsapa and Saindhava salt should be added to it. It should be administered warm and in repeated doses until the symptoms of emesis would fully

396 THE SUSHRUTA SAMHITA. [ Chap. XLIII.

appear. In the alternative, powders of Madana kernels soaked in and saturated with their decoction and subsequently dried, should be administered through the same vehicle (decoction of the Madana kernels) ; or milk cream boiled with the kernels of jVIadana fruits should be administered with hone}' ; or a barley gruel made with milk prepared as above should be prescribed for the purpose. This emetic measure should be resorted to in cases of Haematemesis or in Haemorrhaee from the bowels or generative organs and burning sensation in the heart due to the action of the deranged Pittam.

Milk, boiled with the kernel of a Madana fruit, should be curdled, and the cream of the curd or the curd itself so prepared should be used for emetic purposes in cases of water-brash, vomiting, syncope and dyspnoea. The essence (Rasam) of the seed pulps of Madana fruits should be pressed out and condensed in the manner indicated in connection with the extraction of oil (Sneha) of Bhallataka, and the patient should be made to lick that condensed essence in cases where the Pittam would be found to have shifted into the natural seats of Kapham. Sun-dried and pulverised Madana fruits^ mixed with a decoction of Jivanti, may be administered in its stead.

A decoction of the kernels of Madan seeds (Majja), saturated with powders of Pippali, Yadi or a potion consistChap. XLIII. ] SUTRASTHANAM.

>97

ing of the same powder mixed with a decoction of Ximva or Riipika, should be prescribed in cases of lymphatic (Kaphaja) diseases due to acts of Santarpanam (use of emollient remedies), or the emesis in such cases should be effected with a decoction of Madhuk'am, K^shmari and Draksha saturated with the aforesaid powder. Thus the emetic remedies made of Madana fruits are discharged.

Pulverised Jimutaka flowers may be used in the same manner and through the same medium or with the same adjuvants and for same purposes, as the preceding (Madana fruit). Jimutaka fruits should be pulverised in their raw or unripe state and dried in the sun, and a gruel made with milk boiled with the same powder should be given to a patient for emesis ; or milk-cream, boiled with the powder of Jimutaka fruits (lit : — flowers*) powdered in their mature or hardened (Romesha) state, should be given ; or the surface cream of milk boiled with the powders of full grown Aromasha), greenish yellow Jimutaka fruits, or a Sura (wine) made of their decoction should be prescribed. These emetic remedies should be used in cases of disincHnation for food through the action of deranged Kapham (lymphatic derangements), cough, dyspnoea, jaundice and in phthisis as well, like the compounds of Madana fruits described

* Fruits include flowers.

398 THE SUSHRUTA SAMHITA. [Chap. XLIII.

before. Mature Kiitaja or Kritavedha.na fruits may be used for emetic purposes in similar combinations and through similar mediums as the Madana fruits described before. Powders of Ikshaku fruits (Kushuma), similarly prepared with milk, curd, etc., may be used for emetic purposes in cases of cough, asthma, vomiting and non-relish for food due to the action of deranged Kapham (lymphatic disorders).

The emetic compounds of Dhamargava flowers are identical with those of the kernels of Madana fruits, the former being regarded as specifically indicated in cases of chemical poisoning, Gulma (internal gland), abdominal drops}', cough, asthma, as well as in diseases due to the action of deranged Kapham (lymphatic disorders). The pulps or kernels of Kritavedhana seeds should be soaked in the expressed juice of emetic drugs and subsequently reduced to powder. The powder, so prepared, should be strewn over an Utpala or any other flower and the patients should be made to smell it in the case where the Kapham would be found to have changed its seat with the bodily Vayu. Likewise, in cases of excessive derangement of the bodil)' humours, the patient should be given a stomachful of barle}' gruel and then made to eject the contents of his stomach by causing him to smell such a medicated flower. Sternutatoric (Shiro-virechanam) or emetic or purgative drugs prove most efficacious after

Chap. XLIII. ] SijTRASTHA'NAM.

399

being soaked in or saturated with the expressed juice of their own.

Authoritative verses on the subject : — Thus a general outhne of the leading characteristics of the emetic drugs in general has been given. An intelligent physician should choose an emetic remedy in consideration of the season of the year and the strength of the disease, and should tr}- to set in the process of ejection in a patient either with the help of the expressed juice, paste or powder of the prescribed drug duly administered through the medium of an article of food or drink, or through an electuary.

Thus ends llie forly-third Cliapler of the Sulraslhanain in llie Sushiula Sanihila which deals wiih ihe choice and mode of administering emetics.

CHAPTER XLIV.

Now we shall discourse on the Chapter, which treats of the choice of purgatives (VircchanaDravya-Vikalpa - Vijiiariiya - madhya'- yam.)

Metrical Texts :— Of the purgative roots, the roots of reddish Trivrita should be deemed the most effective. The barks of Tilvaka and the fruit known as Haritaki are the most potent of all purgative barks and fruits. Similar!}-, the oil of castor seeds (Erauda-Taila), the expressed juice of Karavellika and the milky exudations of Sndha plant are the most effective of all such purgative oils, expressed juices and milky exudations of plants, etc. These drugs or substances form the principal purgative remedies (in our pharmacy), and we shall discuss the mode of their administration in successive order.

A purgative remedy consisting of the sound and matured roots of Tri\Titam, soaked in the expressed juice of the principal purgative drugs and subsequently pulverised and mixed with a considerable quantity of Saindhava salt and powdered Magara, should be administered through the medium of curd or sour rice gruel, etc. to a patient, suffering from a disease due to the derangement of the bodil)' Vayu.

aiap.XLIV] SUTRASTHANAM. ^Ol

The same powder mixed with modifications of sugarcane juice (such as treacle, sugar etc.), oi with decoctions of drugs belonging to the Madhuradi group (Kakolyadi-gana), or with milk, should be prescribed for a patient laid up with Pittaja distemper. "* In diseases due to the deranged action of the Kapham the same powder should be administered with a decoction of Guduchi, Arishta or Triphala, or with the addition of pulverised Vyosha and cow's urine.

One part of the same powder (Trivrit), mixed with one part of old treacle and the drugs known as Trivarnaka, and Tryushana, should be administered for purgative purposes in a disease (due to the concerted action of the deranged Viyu and Kapham). As an alternative, a Prastha mea sure (four seers) cf the decoction of the Trivrit roots, mixed with a Kudava measure (half a seer) of their paste, and a Karsha (two tolas) weight of Saindhava salt and Xagara, and boiled together, and then formed into a condensed compound should be used ; or one part of the paste of the same roots, mixed with half a part each of rock-salt and powdered Nagara, should be administered through the vehicle of cow's urine. A compound consisting of one part of each of the following drugs viz., powdered Trivrita roots, Nagara and Haritaki, and a half part of each of such drugs as powdered Maricha, Devadaru, Vidanga and ripe Puga nuts, mixed with rock-salt, and administered through

51

402 THE SUSHRUTA SAMHITA. [ Chap. Xliv .

the medium of cow's urine, should be considered as an effective purgative (in diseases of whatsoever type).

Powders of purgative drugs taken in adequate measures and soaked in their own juice should be boiled with their roots and made into pills (Gutikd) with clarified butter and administered as occasion would arise. As an alternative, powders of purgative drugs pasted with clarified butter boiled with their roots should be made into boluses, and the intelligent ph5^sician should administer them through the medium of clarified butter, prepared as above, whenever necessary. A quantity* of treacle should be kept boiling over an oven, and a (halt part) of the pu'verised purgative roots should be cast into it, a little before it is completely boiled. Then the basin should be taken off the fire, and powders of aromatic drugs known as Trij^ta strewn over it, and the compound subsequently made into boluses (Gutika) of adequate size according to the requirements of the case under treatment.

One part of any of the pulverised purgative drugs (such as the Trivrit roots, etc.) should be boiled with four parts of their own decoction, and one part of powdered wheat steamed in the fumes of a separate quantity of a similar boiling decoction, should be pounded with a quantity of clarified butter boiled and prepared with

* The quantity of old treacle should be equal to the aggregate weight of the other drugs in the compound under similar circumstances.

Chap. XLIV. ] SUTRASTHANAM. ^O^?

the same decoction. Then having cooked a quantity of thin treacle in a separate utensil, powders of wheat and purgative drugs prepared as above, should be cast into it, immediately before being completely cooked, and the vessel should be taken down from the oven and allowed to cool. Then this confection (Modaka) should be perfumed with aromatic drugs and regarded as ready for use. In short, this purgative Modaka is good food as well.

Purgative preparations of lYIudga, etc.: — The soup of Mudga pulse saturated with the decotion of a purgative drug, and taken with clarified butter and rock salt, acts as a good purgative as well. Similarly, soups of other pulses (such as the Musara, etc.) soaked in a decoction of any of the purgative drugs and drunk with the aforesaid adjuvants, exert purgative virtues. Drugs possessed of emetic properties may be used through the preceding media of pulsesoups as well.

A bit of sugar-cane should be longitudinally split, and then paste of Tribhandi should be placed in its middle ; then it should be tied up (with the blades of Kusha grass), and plastered over with a coat of clay, and inserted in a gentle fire of dung cake. After that, it should be taken out of the fire, fully roasted ; the juice squeezed out and cooled, would prove a good purgative to a patient laid up with a Pittaja distemper.

404

THE SUSHRUTA SAMHITA'. [Chap. XLIV.

A compound consisting of equal parts of sugar and powdered Ajagandha, Tvakkshiri, Vidari and Trivrit and licked with honey and clarified butter, proves curative in a fever with thirst and a burning sensation of the body.

A compound consisting of one part of pulverised Trivrit and a quarter part each of the drugs known as Tvak, Patram and Maricha, and administered with an adequate quantity of honey and sugar, should be regarded as a good purgative for delicate persons.

A Pala weight of sugar should be boiled with a half Kudava weight of hone)', and Trivrita powders to the weight of a quarter part (of the combined weight of honey and sugar) should be added to the boiling compound at the later part of the cooking. The remedy should be administered cool, and looked upon as a good purger of Pittam.

A compound consisting of equal parts of powdered Trivrit, Shyama (Vriddha-Daraka), Yavakshara, Shunti and Pippali, and taken with honey, acts as one of the most effective purgatives in diseases due to the action of the deranged Kapham.

Over-ripe Pathya, Kdshmari, Dhatri, Dadima and Kola fruit taken with their seeds or stones, should be boiled (with a quantity of water weighing sixteen times their combined weight). The decoction thus obtained should be boiled with (castor)

Chap. XLIV. ] SUTRASTHANAM. ^oc

oil, and the juice of Amlaphala etc. (to the weight of a quarter part thereof), should be added to it. The whole should be boiled together until reduced to a considerable consistence. The powders of the three aromatic drugs (Trisugandha) and Trivrit* should ' be then added to it, which should be administered to a patient as an electuary with hone)". This remedy will prove a good purgative in respect of a delicate person of Kaphaja temperament.

A compound, consisting of one part of powdered Nili fruit, one part of powdered Tvak and Ela, and two parts of pulverised Trivrit, and mixed with an adequate quantity of sugar, and taken with honey and the juice of Amlaphalam, should be regarded as a purgative remedy possessed of the virtue of destroying the concerted action of the three deranged humours of the body.

A compound, consisting of equal parts of powdered Trivrit, Shyama (Vriddhadaraka), Pippali and Triphal^ and made into a confection ( Modaka) (with the addition of honey and sugar), should be regarded as one of the most potent cures (purgatives) for S^nnipata (simultaneous derangement of the three vital humours), haemoptysis and fever.

A compound consisting of three parts of Trivrit,

* The weight of honey and pulverised Trivrit should be equal to a fourth part of the entire quantity of medicine taken at a time*

4o6 THE SUSHRUTA SAMHITA. [ Chap XLIV.

one part of Triphala, one of Yavakshara, one of Krishna (Pippali), and one of Vidanga, pounded together and used as an electuary with the addition of honey and clarified butter, or made into bolases (Gutika) with treacle, proves curative in cases of enlarged spleen, in Gulmas due to the action of the deranged Kapham and Vayu, in Halimaka .Chlorosis), as well as in cases of abdominal dropsy, etc. The present remedy (purgative) is one of the most harmless purgative compounds (of our pharmacopoeia}. A purgative compound consisting of Shyama (Vriddhadaraka), Trivrit, Xili, Katvi, Musta, Duralabha, Chavya, Indrayava and Triphala, administered through the vehicle of clarified butter, essence of meat, or water, is commended to persons of dry temperament.

Preparations of Purgative Asavas (Wines): — All purgative drugs* should be duly boiled in water. Three parts of the decoction thus prepared should be mixed with two parts of cold powdered barley (Phanitam) and again boiled over a fire. Then after boiling it, it should be taken down from the oven, cooled and poured into a pitcher previously coated inside with a special plaster.t Then according to the difference of the season (cold or hot),

* Several authorities exclude the plant known as Sudh^ (ManasS), while others stick to Trivrita alone in exclusion of all other drugs.

t A new earthen pitcher is first washed with water and dried in the shade. Then its inside is coated with a plaster of honey and powdered Pippali and is fumigated with the fumes of Aguru (Eagle wood).

Chap. XLIV. ] SUTRASTHANaM. 407

the pitcher should be kept buried in a heap of paddy for a month, or a fortnight. It should be taken out and understood to be ready for use as soon as it would emit a winy or fermented odour. Asavas (fermenting liquours) of animal urines and alkaline substances should be likewise prepared in the foregoing manner.

Preparations of purgative rice Surar

(Wines) etc. : — Quantities of Masha pulse and Shali rice should be respectively first soaked and washed in a decoction of purgative roots. Then they should be dried and pounded together and made into balls, which should be subsequently dried in the sun and again pulverised.* After that a separate quantity of Shali rice steamed in the vapours of the aforesaid decoction, and kept apart, should be made into cakes. Then three parts of these cakes should be mixed with one part of the aforesaid powdered ball. The compound thus obtained should be soaked in an adequate quantity of that purgative decoction previously kept apart in an earthen pitcher of the plastered type, described before. The Sura should be deemed ready for use, as soon as it would emit the peculiar honey-like smell. Suras of emetic drugs should be likewise made in the same manner.

Preparations of purgative Souvirakas (Barley Wines) ;~-Trivrit roots and drugs

* For imparting to it liie necessary Enzyme,

4o8 THE SUSHRUTA SAMHITA. [ Chap. XLiv.

belonging to the groups of Vidarigandha and major Panchamulam, as well as Murva, Sh^rngashta, Sudha, Haimavati, Triphala, Ativisha and Vacha should be mixed together and then set apart in two equal parts. A decoction should be made of one of them, while the other should be reduced to a state of powder. After that, a quantity of well thrashed and huskless barlej^ should be soaked in the aforesaid decoction for seven days, and should be subsequently dried and fried a little. Then three parts of the latter and one part of the aforesaid powder (powdered Trivrita roots etc.) should be mixed together and soaked in the aforesaid cold decoction of those drugs. The mixture should be then kept into an earthen pitcher of the foregoing type and administered in adequate doses as soon as the characteristic winy smell of the mixture (Jatarasa) would be detected. The preparation is called the purgative Sauvirakam.

Preparations of purgative Tushodakam (fermented liquors of barley with husks): — The drugs enumerated in connection with the foregoing preparation should be mixed together and di^•ided in halves and kept in two separate vessels. One half of the mixture should be well-thrashed and tied up in a piece of clean linen with a quantity of unthrashed barley in husks and should be boiled with a decoction of Ajashringi in a separate basin. Then barley in husks

Chap. XLIV. ] SUTRASTHANAM. 409

should be separated from the rest of the components of the mixture after it has been thoroughly cooked. Then three parts of these barley grains subsequently thrashed should be again soaked in their decoction, and a fourth part of the aforesaid pulverised drugs 'such as the roots of Trivrit, etc.) should be added to it, and the entire mixture should be kept in an earthen pitcher of the before mentioned type. This preparation is called Tushodakam (lit: Washings of husks , and should be used as soon as the characteristic smell of fermentation (Jatarasa) would be emitted from the pitcher. The processes of preparing Sauvirakam and Tushodakam have been described. They should be used after the expiry of six or seven nights from the date of their being in the pitcher.

The rules and processes regarding the preparation of Tri\Tit compounds hold good in cases of similar preparations made of the rest of purgative drugs (such as, Danti, Dravanti, etc.)

The roots of Danti and Dravanti should be first pulled up and collected, after which they should be dried in the sun. After that, they should be mixed with honey and pasted Pippali and placed in a box of Kusha grass firmly tied up and plastered with a layer of clay. The box should be put into a fire of dried cowdung cakes. The compound inside the plastered grass box should be cooked according to the process of Putapaka,

52

4IO THE SUSHRUTA SAMHITA'. [ Chap. XLIV.

and should be taken out and used in diseases due to the action of the deranged Kapham and Pittam and in combination and through vehicles described in connection with the purgative compounds of Trivrit.

Pastes (Kalkas' and decoctions of Danti and Dravanti should be boiled with clarified butter, and Chakra Tailam (sesamum oil pressed in an oil mill). The clarified butter, thus cooked and prepared, would prove curative in cases of Erysipelas, Kaksha, burning sensation of the body and Alaji, while cases of Meha, Gulma, retention of flatus, (kapham) and obstruction of the bowels would prove amenable to the oil above described. Diseases due to the retention of urine, semen and Vavu or fecal matter readily yield to one of the four oily substances (Chatuh-sneha, oil, clarified butter, lard and marrow) cooked and prepared with the paste and decoction of Danti and Dravanti.

A compound consisting of Danti, Dravanti, Maricha, Kanakahvaya, Yavasaka, \'ishs^a-veshaja, Mridvika, and Chitraka powdered together and successi^"ely soaked in cow's urine for seven days, should be administered for purgative purposes, through the medium of clarified butter. A diet of powdered barley, stirred in honey, should be given to the patient after the assimilation of the abovesaid medicine. Diseases such as indigestion, pain at the sides, jaundice, enlargement of the spleen as well as those due to the combined action of the

Chap. XLIV. ] SUTRASTHA'NAM. 41 j

deranged Kapham and Pittam readily yield to the curative efficacy of this purgative remedy.

Twenty pulverised Pathyas mixed with the powders of Danti and Chitraka roots, each weighing a Pala in weight, as well as with two tola weights each of powdered Pippali and Trivrit, should be cooked with eight pala weights of treacle. The compound thus prepared should be made into ten large balls of confection (Modaka), each of which should be taken on every tenth da}'. Warm water should be used for drinking and bathing purposes while using the medicine, which does not entail any strict regimen of conduct (as non-exposure to cold wind, etc.). It proves curative in dysentery, jaundice, pile and cutaneous affections and subdues the three deranged humours of the bod5\

Trivrida'Shtaka :~The nine following drugs, viz. Trikatu, Trijata, Musta, Vidanga and Amalaka taken in equal parts, and eight parts of Trivit, and two parts of Danti roots should be separately pulverised and sieved through a piece of thin linen. The powders thus prepared should be pounded together and mixed with six parts of sugar and a little quantity of honey and rock salt.* Cold water should be given to the patient after he had taken the medicine, which proves curative

* The term little (Ishat) in the present instance stands for a quarter part.

412 THE SUSHRUTA SAMHITA. [Chap. XLIV.

in colic pain in the bladder (Vasti-Shula), thirst, fever, vomiting, anasarca (Shotha), chlorosis and vertigo. It does not entail any strict regimen of conduct like other purgatives and acts as a good eliminator of poison. The compound is called the Trivridashtakam and is specially recommended in Pittaja affections. Persons, suffering from diseases due to the action of the deranged Pittam and Kapham, should take the medicine through the vehicle of milk. The medicine should be prescribed for rich persons, owing to its dietetic character.

Purgative barks : — The external skin of the Lodhra bark, to the exclusion of its inner lining, should be taken and pulverised. The powder, thus prepared, should be divided into three equal parts, two of which should be soaked in a decoction of the same (Lodhra) bark and filtered twenty- one times according to the process laid down in connection with the preparation of alkalis. The remaining third part of the powders should be soaked in the aforesaid filtered decoction and subsequently dried in the sun, and again soaked in a decoction of the drugs, which coUectiveh' go by the name of Dashamulam. The medicine should be prescribed in forms (wines, electuaries, etc.) previously described in connection with the Trivrit compounds.

The mode ol preparing and administering purgative medicines out of barks endued with similar virtues has

Chap. XLIV.] SUTRASTHANAM. 413

been described. We shall presently deal with those made with purgative fruits.

Fruit Purgatives :— Sound and stoneless Haritakis administered in the wa}' of Trivrit compounds prove curati^'e in all forms of disease and in malignant sores and internal abscesses. Thev are the best of elixirs and improve the intellectual faculties. Haritaki and Vidanga, as well as rock salt, Xagaram, Trivrit and Maricha mixed in equal parts and taken with cow's urine, act as good purgatives. Similar!}', powders of Haritaki, Bhadra-daru, Kushtham, Puga-phalam, Saindhava salt and Shringaveram taken through the medium of cow's urine, act as good purgative. For purgative purposes, a man should lick a compound consisting of the powders of Xilini fi-uits, Nagara, Abhaya and treacle and subsequently drink a good draught ot vrarin water. A compound composed of Haritakis pasted with a decoction of the drugs constituting the group of Pippalyadi and a bit of Saindhava salt, exerts an instantaneous purgative action.

Haritakis eaten with Nagaram or treacle and with a bit of rock salt added to it, is an excellent stomachic. The specific virtue of Haritaki consists in restoring the normal condition of the bodily Vayu (laxative), in rejuvenating an used up or exhausted frame, and in soothingly in^•igorating the sense organs. Haritaki destroys all diseases, which are due to the use of

414 THE SUSHRUTA SAMHITA. [Chap. XLIV .

sweet or richly cooked dishes (Santarpanam) such as, thirst, etc. Amalakam is cooling, and refrigerent ; it subdues Pittam and Kapham and is antifat in its virtues. Vibhitakam is cooling ; it subdues Pittam and Kapham. The- group of medicinal fruits known as the Triphala consists of Haritaki, Amalakam and Vibhitakam, which are collectively marked by an acid-astringent taste with a shade of bitter and sweet. Powdered Triphala regularh' taken with clarified butter of a three quarter part of its own weight acts as a regular panacea and is endued with a rejuvenating virtue.

All fruits possessed of purgative properties, should be used in the manner described in connection with Haritaki with the exception of Chaturangulas. The Chaturangula fruit should be collected in the proper season, and then kept buried for a week in a bed of sand. After that, they should be unearthed and dried in the sun, and their stones or seeds (lit. marrow) should be taken out. Then the essential oil of the seeds should be extracted by pressing them in an oil-mill like the seeds of sesamum, or b}' boiling them with water (hot expression). The oil is a good purgative for a child up to its twelfth year.

Hot water taken after having licked a compound consisting of Castor oil saturated with powdered Kushtha and Trikatus, acts as a good purgative. Castor oil taken with a decoction of Triphalas, double its own

Chap. XLIV. ] SUTRASTHA'NAM. 41^

measure, or with milk or extract of meat, acts as a good purgative, which should be prescribed for infants, old men, or persons debilitated from the effects of ulcer cachexia, or of delicate constitution.

I have finished describing the preparation and application of fruit purgatives. Now hear me, O Sushruta, discourse on similar milky exudations of plants and trees, etc. which are possessed of purgative properties. The milky juice of a Sudha plant is the strongest of all purgatives, which being imprudently used by a medical ignoramus, may be attended with dangerous consequences, while the same in the hands of a judicious physician proves strong enough to disintegrate a mighty accumulation of deranged humours and to successfully combat man}' an irremediable distemper.

One part of the decoction of each of the drugs constituting the gi'oup of major Panchamulam and Vrihati, etc. should be mixed with one part of the milky juice of a Sudha plant (thus forming an eighth part of the whole compound). After having boiled it over a charcoal fire, the compound should be taken with two Tola (kola) weights of any acid liquid (such as wine, sour rice gruel, cream of curd, etc.) in the manner of Trivrit compounds. A gruel made of rice saturated with the milky exudation of a Mahavriksha, or a sweetened, porridge-like preparation of the same substance (Utka41 6 THE SUSHRUTA SAMHITA. [Chap.XLIv.

rika) made with treacle, should be deemed as possessed of purgative properties. As an alternative, an electuary composed of sugar, clarified butter and the milky juice of a Snuhi plant, should be used for purgative purposes.

Powders of Pippali soaked in the milk}^ juice of the same plant should be used with rock salt for moving the bowels. Powdered Kampillakam made into boluses with Snuhi juice ma)^ be as well prescribed for the same end. Powders of Saptala, Shankhini, Danti, Trivrit and kernel of Aragvadham, should be saturated with cow's urine and then soaked in the milky juice of a Snuhi plant successively for seven consecutive days.* A smell of the powder thus prepared and strewn over the flower-garlands, and clothes worn by a man whose bowels are easil}^ moved, acts as a mild purgative.

The use and preparation of purgative remedies concocted with roots, barks and milk}' exudations of plants, etc. have been described, w-hich should be prescribed after carefully considering the nature of the case under treatment and according to their specific indications.

A compound consisting of three Shana weights (one tola and a half) of powdered Trivrit, three

* The mode of preparing the porridge is as follows : — First the wheat should be saturated with the milky juice of a JNlaha-Vriksha and then macerated. The powder should be then cooked with mil-< and treacle and made into a thick porridge.

Chap. XLIV. ] SUTRASTHANAM. 4,7

Shana weights of powdered Triphala pulp, and three Shana weights of powdered Vidanga, Pippali and Yavakshara, mixed and pounded together, should be licked with honey and clarified butter, or they should be made into a confection with treacle for purgative purposes. The medicine does not entail any strict regimen of diet and conduct. It is one of the most effective remedies (of our pharmacopoeia) and proves curative in Gulmas, enlargement of the spleen, cough, Halimakam ( chlorosis ), non-relish for food and in diseases due to the action of the deranged Kapham and Vayu. A wise and intelligent physician should administer purgative medicines through the vehicles of clarified butter, oil, milk, Mad3'a (wine) cow's urine, meat essence, or through the expressed juice of drugs, or through articles of food, or in forms of electuar}'. The six kinds of purgatives are the milky exudations, expressed juices, pastes, decoctions, cold infusions and powders of medicinal drugs or herbs, and each of these preceding factors should be deemed stronger than the one immediately following it in the order of enumeration.

Thus ends the forty-fourth Chapter of the Sutrasthinam in the Sushruta SamhitS, which treats of the choice of purgatives.

53

CHAPTER XLV.

Now we shall discourse on the Chapter, which deals with the rules to be observed in respect of liquid substances in general (Drava-Dravya-Vidhimadhyaryam).

Water Group : — Atmospheric, or rain water is possessed of a non-patent taste. It is ambrosial in its nature, pleasant and beneficial to life. It is enlivening,* invigorating or strength-giving, f refrigerent, frigorific, antipyrotic_, anti-hypnotic, and conquers vertigo, drowsiness and fits of fainting. It is most wholesome to the human body. After having fallen upon the surface of the earth it acquires one of the six different tastes according to the nature of its receptacle such as, a river, or a Xada (a river with a masculine name), a pond, a tank (Vapi) i, a Kupa §, a Chunti \\, a fountain, an Artesian spring a Vikira 1, fallow land (Kedar), or a pond covered over with a growth of aquatic plants

* Enlivens ihe body during fits of fainting and such like cases.

+ Imparts strength to the exhausted or emaciated frames.

J A tank or a large well with its sides protected by buttresses of masonry work.

§ A well with flights of masonry steps descending to its bottom.

II An ordinary well, unprotected by buttresses and unpro\-ided with steps.

If A flow of subterranean water dug out of a bed of sand.

Chap. XLV. ] SUTRASTHANAM. 419

(Palvala). Certain authorities maintain that heavenly or atmospheric water having fallen on a red, brown, grey, yellow, blue or white coloured soil, respectively assumes a sweet, acid, saline, pungent, bitter or an astringent taste. But the theory is not a soTind one in as much as the comparative predominance of the attributes of the five material principles in a particular soil determines the taste of the water contained therein. Water, contained or collected in a soil marked by a predominance of the attributes of earth-principle, acquires an acid and saline taste. Water, contained in a soil marked by a predominance of the attributes of fire, acquires a bitter and pungent taste. Water, contained in a soil marked by a predominance of the attributes of air, acquires an astringent taste. The sky is devoid of all tastes, and hence, the water contained in a soil, which is largely possessed of the specific attributes of that element, is characterised by the absence of any taste whatever. Only the last named kind should be used for drinking purposes where atmospheric water would not be available.

Atmospheric water (Antariksha Jalam), in its turn, may be divided into four classes such as, rain water, hail water, frost water or dew, and snow water, of which the first is the best for its lightness. Rain water may be divided into two classes such as the Gangam and the Samudram,

^20 THE SUSHRUTA SAMHITA. [Chap. XLV.

according as the rain- cloud is charged with vapours evaporated from the bosom of the Ganges or the sea. Gangetic rain generally descends in the month of Ashvina, but both kinds should be subjected to a test; The test in the case of Gangam rain water consists in exposing to it, for a Muharta (forty-eight minutes), a quantity of undiscoloured Shali rice in a silver bowl which is not extremely softened by boiling. To ascertain whether it is Gangetic rain water or not, Gangetic rain water should be ascertained from the fact of the aforesaid Shali rice not being in any way affected in its colour ; whereas a change in its colour under exposure, as well as the fact of its being formed into shredd}' or seedy balls mixed with slimy secretions, would indicate that the rain water had been formed of the vapours of the sea ; Samudram), and should be regarded as extremely unwholesome. Rain water from a cloud entirely formed of sea-vapours and collected in the month of Ashvina, is as wholesome as what is technically known as Gangetic rain water, but the latter is the best of the several kinds of atmospheric water.

The means of collecting atmospheric (rain) water is as follows : — A broad piece of clean and white linen should be hung out in the open air, (with a stone placed across the middle to dip its centre of gravity). The rain water thus collected should be kept in a

Chap. XLV. ] SUTKASTHANAM. 421

vessel. As an alternative, rain water flowing from the waterspouts of a house should be collected in a clean receptacle, and subsequently poured into a golden, silver or an earthen vessel. The water thus collected can be taken at all times, and ma}^* be substituted by any other terrestrial water in the event of its not being available at the time.

Terrestrial water is generally marked by a predominance of the specific properties of the sky, and admits of being grouped (under seven sub-heads such as, well-water, river-water, lake- water, tank- water, fountain water, spring (Artesian) water, and Chunti (well unprovided with masonry steps) water. Atmospheric or spring water should be used for their high efficacy during the rains (Varsha). All kinds of water may be used in Sharat on account of their clearness. Lake or tank water should be used in Hemanta ; well and fountain water, in spring* (Vasanta) and summer ; and Chunti water, as well as all water not of recent origin, nor due to an excessive down-pour or inundation, should be used during Prdvrit.

Metrical Texts : — He falls an easy victim to internal and external diseases (cutaneous affections), etc., who drinks of or bathes in a pool of water,

* The " rains " in the present passage should be interpreted to mean the end of the rainy season or the month of Ashvina, and not the month of Bh^dra, as its use is specially forbidden in that month.

422 THE SUSHRUTA SAMHITA. [Chap. XLV.

which is full of poisonous worms, or is saturated with urine or fecal matter, or is defiled with germs of vermin or decomposed animal organisms, or is covered over with the growths of aquatic plants, or is stiewn over with withered and decomposed leaves, or which in any way is rendered poisonous and contaminated, as well as he, who drinks and bathes in the freshly collected water of a pool or a reservoir during the rains.

A sheet of water, which is entirely covered over with the growths of aquatic plants such as, moss, zoophytes, water weeds, lotus leaves, etc., or which looks turbid owing to oozy mire, or is not exposed to the currents of fresh air, nor illumined by the sun or the moon, and is possessed of a definite smell, colour, and taste, should be regarded as contaminated or defiled (V3'apannam). Water may be affected with regard to the six categories of touch, sight, taste, smell, potenc}^, and chemical transformation or re-action (lit : digestion). Roughness, sliminess, warmth, and the production of a shivering sensation (lit : tooth-edge) are the tactual defects (Sparsha- Dosha) of defiled water, whereas a varied colour, and the presence of mire, sand, and shreds of moss are the defects, which mark its look or appearance (Rupa-Dosha). A distinct taste marks the water, which is affected as regards its taste (Rasa-Dosha), while an unpleasant smell is the characteristic

Chap. XLV. J SUTRASTHANAM. 423

of the water, which is aiEFected as regards its smell (Gandha-Dosha). The water, which being taken gives rise to thirst and to a sense of heaviness of the limbs, colic, and a fluent coryza, is said to be affected or vitiated in its potency (Virya-Dosha , whereas that, which takes a long time to be digested, or is retained in the stomach for an inordinate length of time, is said to be affected as regards digestion or chemical transformation (Vipaka-Dosha). Atmospheric water is free from the abovesaid defects. The defiled or contaminated water should be purified by boiling it, or by heating it in the sun, or by immersing a red-hot iron, or hot sands or stones in the same, and its smell should be removed by perfuming it with the Nageshvara, Champaka, Utpala, or Patala flowers, etc.

IVIetrical Texts :— Water should be drunk perfumed in a golden, silver, copper or an earthen goblet, or in a bowl made of bell metal or of precious stones. Contaminated water, as well as rain water accumulated in an improper season, should never be used for drinking purposes, inasmuch as it tends to derange the fundamental humours of the body, and is positively injurious to the human" system. The man, who drinks, or bathes in, any contaminated water without previously purifying it as before directed, incurs the risk of being speedily affected with oedema, jaundice, cutaneous affections, indigestion, dyspnaa,

424 THE SUSHRUTA SAMHITA. [ Chap. XLV.

cough, catarrh, colic pains, abdominal glands, ascites or any other dreadful disease.

There are seven modes of purif3'ing water such as, b}- immersing the Kataka fruits, the gems known as the Gomedha, the roots of lotus plants, or of aquatic mosses, a piece of linen, or a pearl, or a crystal in a pitcher or vessel containing it. The bottoms of a water pitcher are made of five different shapes such as, the Phalakam (rectangular wooden stool), the Try^ashtakam (octagonal wooden tripod), the Manju Valayam (ring made of the blades of Manju grass), the Udaka-Manchika (wooden scaffold for a pitcher) and the Shiky (pendent bracket\ There are seven ways of cooling water, such as by exposing a water pitcher to currents of air, immersing a water pitcher (tied round with a piece of wet cloth) neck-deep in a vessel full of water, churning it with a stick, by fanning, or siphoning it by means of a piece of linen, or b}' burying a water pitcher underneath a bed of sand, or by keeping it suspended in a pendent bracket.

IVIetrical Texts :— The water, which is devoid of all smell or taste, and is pure, cool, limpid, transparent, refrigerent and pleasant, should be regarded as possessed of all the commendable traits. The water of rivers, (which drain the J^ngala countries) and flow into the western sea, is light, and therefore wholesome. The water of rivers, which traverse

Chap. XLV. ] SUTRASTHANAM. .35

the marshy (Anupa) countries and empty themselves into the eastern sea, is heav}' and therefore not commended to be used. The water of rivers, which run into the southern sea, is neither too heavy nor too light owing to the fact of its traversing countries which have a Sadharana character.

The water of rivers, which have their sources in the Sajhya mountains, begets cutaneous affections ; while the water of those, which rise from the Vindhya mountains, produces Kushtha and Jaundice. The water of rivers, which rise on the mount Mala)'a, begets worms and intestinal parasites, while the water of those, that have their sources in the Mahendra mountain, begets elephantisis and abdominal dropsy. The water of rivers, which rise on the Himalaya, produces angina pectoris, (Hridroga), anasarca, diseases of the head, elephantisis, or goitre in persons using it for the purposes of life. Similarh% the water of rivers, which drain the eastern portion of the country of Avanti, or flow through its western part, begets piles ; while the water of those, which rise on the mount of Paripatra is wholesome, strength -giving, and conducive to health.

IVIetrical Texts : — The water of clear and swift- running rivers is light, while the water of those, which are sluggish in their course and are covered with mosses and other aquatic plants, is heavy. The water of rivers, which run through Marudesha (Modem

54

426 THE SUSHRUTA SAMHITA. [ Chap. XLV.

Marwar) is possessed of a bitter saline taste, or is endued with a sweet taste blended with a shade of the astringent, and is easil}" digestible and strength-giving in its properties.

Every kind of terrestrial water should l)e collected early in the morning, since it is obtained the clearest and coolest at that part of the day ; and since these two attributes by far form the most commendable traits in water.

lYIetrical Texts : — The water, which gets the light of the sun in the day and reflects the moon in the night, and which, moreover, neither produces Kapham nor a parched condition in the body, should be regarded as one in virtue with the atmospheric water. Atmospheric water, collected in a good and proper receptacle, has the virtue of subduing the three deranged humours of the body, and acts as a pure tonic and elixir, its virtue varying with the excellence of the vessel in which it is contained. The cool and limpid washings of the gem known as the Chandrakanta Mani (the moonstone) should be regarded as possessed of the mystic virtue of warding off the attacks of monsters and demons, and of subduing the deranged Pittam. They are beneficial in fever and in cases of poisoning marked by a burning sensation of the body, etc.

Cold water usually proves beneficial in epileptic fits,

Chap. XLV.l SUTRASTHANAM.

427

in hot seasons, and in a burning sensation of the body due to the deranged action of the Pittam, in bloodpoisoning, ha3moptysis, abuse of wine (Mad^tya), loss of consciousness, fatigue or exhaustion, vertigo, Tamaka and vomiting. The use of cold \v*ater should be avoided in pain at the sides (pleurodynia ?), in catarrh, in rheumatism, in diseases of the larynx, in distention of the stomach by gas or air, in cases of undigested faeces, in the acute stage of fever, and just after the exhibition of any emetic or purgative remedy, in hic-cough, and immediately following upon an oily or fatty drink (Snehapana). River water produces Vayu and a parched condition in the body, and is light, stomachic and (Lekhana) liquefacient. On the contrary, that which is heavy, comparatively denser in its consistency, sweet, and cooling, brings on catarrh. The water of a lake ( Sarasam) quenches thirst and is strength-giving, light, sweet and astringent. The water of a pond or a tank (Tadaga) produces V^yu, and is sweet, astringent, and pungent in digestion. The water from a Vapi (a large tank) subdues the deranged Vayu and Kapham, and generates Pittam, and is pungent in taste and is found to be charged with a solution of alkali. The water from a Chunti is a good digestant, sweet, and parchifying, though it does not give rise to Kapham in the system. The water from a well (Kupa) generates Pittam and is appetising. It subdues the deranged Kapham, and is light and alkaline. The

428 THE SUSHRUTA SAMHITA. Chap. XLV.

water of a fountain is light, appetising, and pleasant, and destroys Kapham. The water of an Artesian spring is sweet, and subdues Pittam. It is antacid in its digestive reaction. The water from a Vikira is light, appetising, pungent, and is charged with potash (Khara). The water accumulated in an open field, or in fallow land, is heavy to digest and tends to augment the deranged humours of the body. The water of a Palvalam is possessed of the same virtue as the preceding one, with the exception that it greatly aggravates the deranged humours of the body. Sea-water has a fishy smell, and a saline taste ; it aggravates all the three deranged humours of the bod3\ The water of an Anupa (marshy) country is the source of man}' an evil. It is extremely condemnable, as it increases the slini}^ secretions of all the bodily organs, etc. The water of a J^ngala country is free from the preceding baneful traits. It is faultless, acid in its digestive reaction (Vidahi), is possessed of all commendable traits, and is pleasing and refrigerant. The water accumulated in a Sadharana country is light, cool, pleasant and appetising (Dipanam).

Warm water subdues the deranged V^yu and Kapham. It is antifat, appetising, diuretic, (Vastishodhak) and febrifuge. It proves beneficial in cases of cough and dyspnoea, and is wholesome at all times. Water boiled down to a quarter part of its original

Chap. XLV. ] SUTRASTHANAM.

429

quantity and then cooled down with all its froth and ebullitions removed^ is light and limpid, and may be safely commended to the use of all. Water, boiled overnight, should not be knowingly given to a thirsty person inasmuch as it has acquired an 'acid taste and will augment the internal Kapham of the body, and becomes positively injurious. Water boiled and subsequently cooled down should be given to a person suffering from an 3^ of the diseases due to an abuse of wine or to Pittam, or from a complaint brought about through the concerted action of the three deranged humours.

The water found inside the shell of a cocoanut is heavy,* demulcent, cool, pleasant and appetising etc. It is diuretic, (Vasti-shodhaka) spermatopoietic, and subdues Pittam and thirst. The use of water boiled and subsequently cooled down is recommended in dysentery, burning of the skin, haemoptysis, diseases due to the abuse of wine, or to the effects of any imbibed poison, as well as in thirst, vomiting, catarrh, vertigo and loss of consciousness. Water should be taken as little as possible by a person suffering from any of the following diseases viz., loss of relish for food, catarrh, water-brash, oedema, any of the wasting diseases, impaired digestion, abdominal dropsy, cutaneous affection, fever, diseases affecting the eyes, ulcer and diabetes (Madhumeha, etc),

* Light according to Jejjada.

430

THE SUSHRUTA SAMHITA. [Chap. XLV,

The lYIilk Group :— The milk of a cow, shegoat, she-camel, ewe, she-buffalo, mare, she-elephant, or of a woman, is what generally comes to the use of man.*

The milk is the white fluid essence of drugs and cereals, which enter into the food of the aforesaid milkgiving animals, and is therefore the best of all nutritive substances (literally life-giving). It is heavy, sweet, slimy, cold, glossy, emollient, laxative and mild.

Hence it proves congenial to all sentient animals. And since milk is kindred in its nature to-the essential principles of life and so very congenial to the panzoism of all created animals, its use may be unreservedly recommended to all, and is not forbidden in diseases due to the deranged action of (Vayu) or Pittam, or in ailments affecting the mind (Mansa), or the vascular system of man. Its beneficial and curative efticac}' ma}' be witnessed in cases of chronic fever, in cough, dyspnoea, phthisis and other wasting diseases, in Gulma (abdominal glands), insanity, ascites, epileptic fits, in vertigo, in delirium, in burning sensation of the bod}^, in thirst, in diseases affecting the heart and the bladder, in chlorosis and dysentery, in piles, colic and obstinate constipation, in Grahani, Pravahika,

* From the construction of the present sentence in the original texts, we are warranted to include the milk of a doe, or of a she-mule, or of a cowrhinoceros in the list, as they sometimes prove beneficial for external applications.

Chap. XLV.l SUTRASTHAiNAM. 431

miscarriage and other diseases peculiar to the female reproductive organs, and in ha^'moptysis. It is a refrigerant and acts as a bracing beverage after physical exercise. It is a sacred, constructive, tonic, spermatopoietic, rejuvenating and aphrodisiac. It expands* the intellectual capacities of a man, brings about the adhesion of broken or fractured bones (Sandhana) rejuvenates used and exhausted frames, forms an excellent enemata, increases the duration of life, and acts as a vitaliser. It is an emetic and a purgative remedy, and imparts a healthy rotundity to the frame, and which through its kindred or similar properties augments the quality of bodily albumen (Ojah) and is the most complete and wholesome diet for infants, old men and persons suffering from cachexia witnessed in cases of ulcers in the chest, as well as for persons debilitated from insufficient food, sexual excesses or excessiAC, physical labour.

Metrical Texts :— Cow-milk is demulcent, and does not ■ set up or increase the normal quantity of slimy secretions in the internal channels of the body. It is heavy and is a good elixir, and proves curative in hajmoptysis. It is cold, and sweet both in taste and chemical reaction. It subdues both Vayu and Pittam and is accordinglj' one of the most efficient of vitalising agents.

The milk of a she-goat is possessed of properties similar to those of a cow, and is specially beneficial to

432 THE SUSHRUTA SAMHITA'. [ Chap. XLV.

persons suffering from phthisis.* It is light, astringent, appetising (Dipana), and is efficacious in dyspnoea, cough and haemoptysis (Amlapitta— A. T.). The milk of a she-goat proves curative in all diseases owing to the smiillness of her limbs and her agile habits, as well as for the fact of her drinking comparatively a less quantity of water and living upon bitter and pungent herbs. The milk of a she-camel is parchifying, heating, hght, palatable and possessed of a little saline taste. It proves curative in oedema, abdominal glands, ascites, piles, intestinal worms and Kushtha, and is a good antitoxic agent. The milk of a ewe is sweet, demulcent, heavy and proves aggravating in disorders of Pittam and Kapham. It forms a good diet in Kevalavata and in cough due to the deranged condition of the bodily Vayu.

The milk of a she-buffalo is sweet in taste, tends to impair digestion and increases the slimy secretion of the organs. It is heavy, soporific, cooling, and contains more latty matter than cow's milk.

The milk of a she-animal with unbifurcated hoofs (Ekashapha) such as, the mare, etc., is tonic, light, parchifying, sweet and acid in taste, leaving a saline after-taste, and proving curative in cases of rheumatism restricted to the extremities.

* It has been recently discovered by a German physician thai tuberculosis bacilli do no not thrive in goat's- blood — Translator.

Chap. XLV. ] SUTRASTHANAM. 433

The milk of a woman is cold and sweet, leaving an astringent after-taste. It proves beneficial as an errhine and acts as a good wash in eye diseases. It is wholesome, vitahsing, light and appetising. The milk of a she- elephant is sweet though it leaves an astringent after-taste. It is spermatopoietic, heavy, demulcent, cooling and tonic. It invigorates the e5'esight.

The milk of a she-animal, milched in the morning, is heavy, cold and takes a long time to be digested owing to her entire repose (literally want of physical exercise or locomotion) during the night, when cooling attributes preponderate. Similarl)^, the milk milched in the evening is found to be possessed of refrigerant and eye-invigorating properties. Moreover, it restores the bodily Vayu to its normal condition owing to the physical labour undergone by the animal in the day time, exposed to the ra3's of the sun and the currents of free air. Cold or unboiled milk is extremely heavy, and serves to increase the slimy secretions of the organs, whereas by boiling it is freed from those injurious traits. But this rule does not hold good in the case of woman's milk, which is wholesome in its natural or unboiled state. Freshly milched warm milk should be regarded as extremely wholesome, which, being cooled down, loses its efficacious virtues and becomes unwholesome. On the contrary, over-cooked milk is heavy and fat-making 55

434 THE SUSHRUTA SAMHITA. [ Chap. XLV.

(lit : — imparting stoutness to one's body). The milk, which emits a fetid smell, or has become discoloured and insipid, or has acquired an acid taste and looks shreddy and curdled, or tastes saline, should be regarded as Unwholesome and injurious.

The Curd-group :— There are three kinds of curd such as, the sweet, the acid, and the extremely acid curd. Milk curd generally leaves an astringent after-taste. It is demulcent and heat-making in its potency, as well as spermatopoietic, vitahsing and auspicious. It proves curative in Pinasa (nasal catarrh), intermittent fever (Vishama Jvara, dysentery, nonrelish for food, difficult urination, and general cachexia.

Metrical Text :— Sweet curd greatly increases the slimy secretions of the organs and the quantity of fat and Kapham in the body. Acid curd deranges the Pittam and the Kapham^, while the extremely acid curd vitiates the blood. Curd, which has been not perfectly curdled (Mandajatam) is acid in its (digestive) chemical reaction, acts as an inordinately strong purgative and diuretic agent, and deranges the three fundamental humours of the body.

Curdled cow's milk is demulcent, sweet in digestion, appetising, srength- increasing and acrid. It subdues the bodily Vayu and imparts a relish to one's food. Curd prepared with the milk of a she-goat is light,

Chap. XLV.] SUTRASTHA'NAM. 4^5

and subdues the deranged Pittam and Kapham. It proves curative in Vata and wasting diseases, and is a good appetiser. Its beneficial effect is witnessed in cases of piles, dyspncea and cough. Curd, prepared with the milk of a she-bufFalo, is sweel in digestion, and spermtopoietic. It pacifies the deranged Vayu and Pittam, and serves to augment the normal quantity of bodih' Kapham. It is specifically a demulcent substance. Curd prepared with the milk of a she-camel is pungent in digestion. It is found to be charged with alkali, and is heavy and a purgative. A continued use of curdled camel's milk proves curative in Vata, piles, cutaneous affections (Kushtha), worms in the intestines, and abdomimal dropsy. Curd prepared with the milk of a ewe proves aggravating in derangements of the Vayu and Kapham, as well as in cases of piles. It is sweet in taste and its chemical reaction increases the slimy secretions of the organs, and tends to derange the bodily humours. Curd, prepared with the milk of a mare, is appetising. It proves injurious to the eyes, and tends to augment the bodily Vayu. It is pajchifying and hot in its potenc}^ and is astringent in taste. It diminishes the secretions of stool and urine. Curd prepared with the milk of a womin is demulcent, sweet in digestion, tonic, pleasant, heavy, and specially beneficial to the eyes. It subdues the deranged humours and is specially efficacious in its virtues, and is the best

4-6 THE SUvSHRUTA SAMHITA, fChap. XLV.

of all kinds of curd, and of all emollient remedies (Santarpanam). Curd prepared with the milk of a she-elephant, is light in digestion, subdues Kapham, and is heat-making in its potency. It impairs digestion, leaves an astringent after-taste and increases the quantity of fecal matter. Of all the preceding kinds of curd, the one prepared with cow's milk should be regarded as the best in virtue and quality. This curd well filtered through a piece of clean linen, imparts a relish to the food, whereas the curd, which had been prepared with boiled milk, should be deemed the most efficacious. The cloth-filtered curd subdues the deranged Va^ai. It is demulcent and restorative, though it tends to increase the Kapham without bringing about a similar augmentation of the Pittam. The curd prepared with boiled milk subdues the deranged V^yu and Pittam, imparts a relish to the food, and acts as a good stomachic remedy. It increases the strength and the root principle of life. The cream of curd is heavy and spermatopoietic. It subdues the deranged Vayu, impairs digestion and is phlegmagogic and aphrodisiac. Curd made without cream is parchifying, astringent and arrests stool and urine (Vistambhi), It increases the bodily Vayu. It is appetising and is comparatively lighter, a little astringent in taste, and imparts a rehsh to food.

The use of curd is generally prohibited in (Vasanta)

Chap. XLV] SUTRASTHANAM.

437

spring, (Grishma) summer, and (Sharat) autumn, whereas it is recommended during the rains (Varsha) and in the forepart of winter (Hemanta), and in the cold season proper (Shishira). The residuar}^ sediment of curd (Mastu) is frigorific and refrigerant, light and purifying to the internal channels of the body. It has a sweet and astringent taste and is anti-aphrodisiac. It destroys the deranged Vayu and Kapham, and is pleasant and palatable. It acts as a speedy purgative, and imparts strength to the system and relish to the food. In this group have been described the virtues of the seven kinds of curd such as, the sweet, the acid, the extremely acid, the curd of incomplete curdling, the curd of boiled milk, curd cream, and the creamless curd, as well as the residuary sediment (Mastu).

The Takra Group :— The Takra (whey) is sweet and acid in taste, and leaves an astringent aftertaste. It is light, appetising and heat-making in its potency, and has a parchifying effect upon the organism. Its curative efficacy is witnessed in cases of chemical or combinative poisoning, oedema, dysentery, diarrhoea, jaundice, piles, enlarged spleen, abdominal glands, nonrelish for food, intermittent fever, thirst, vomiting, waterbrash, colic and obesity. It subdues the deranged V^yu and Kapham, and is non-aphrodisiac. It is sweet in its digestive reaction and pleasant to the system. It

438 THE SUSHRUTA SAAIHITA'. [ Chap. XLV.

proves curative in difficult urination, and in diseases due to the abuse of emollient medicinal remedies and applications.

IVIetrical Texts : — A compound made of equal parts of curd and water and subsequenth' churned so as to have the contained cream or butter completely skimmed off, and which is neither too thick nor too thin, is called Takram. It possesses a taste blended of the sweet, acid and astringent. Waterless curd, churned with the entire butter or creamy substance inherent in it, is called Gholam {a kind of whey). The use of Takram is prohibited in the hot season, nor should "it be given to a weak person, nor to one suffering from an ulcer, or laid up with an attack of hccmoptysis, or to one suffering from epileptic fits, vertigo (Bhrama), or from a burning sensation in the body. The use of Takram is recommended during the cold months of the 3'ear, as well as to persons suffering from diseases due to the action of the deranged Kapham, or from suppression of stool or urine, etc., or from the effects of the deranged Vayu.

Again sweetened Takram soothes the deranged Pittam and aggravates the Kapham. Acid Takram subdues the Vayu and produces Pittam.

IVIetrical Texts : — In a case of deranged or disordered V^yu, acid Takram should be drunk mixed with rock-salt, and with sugar in disorders of the Pittam,

Chap. XLV. ] SUTRASTHANAM.

439

while in a case of deranged Kapliam it should be mixed with Yavakshara and the powders of the drugs known as Vyosha. TakrakurcMka (Inspissated milk) is astringent (^Gr^hi), parchifying and hard to digest. It produces Vayu. The Manda or the residuary sediment of a«compound made of the aforesaid Kurchika and Dadhi Takram fcurd-whey) is lighter than whey. Kilata* is heavy, hypnotic, spermatopoietic and subdues V^yu. Similarly, Morathat and Piyusha? are sweet to the taste and restorative and aphrodisiac in their properties.

Fresh butter (Navanita'i is an albuminous substance, and is light, sweet, cooling, demulcent, pleasant, appetising, slightly acid and astringent. It subdues the deranged Vayu and Pittam. It is spermatopoietic, antacid in its reaction, and conduces to the improvement of one's memory and intellectual capacities. It proves beneficial in cases of consumption, cough, d3'spnoea, ulcer, piles and fecial paralysis.

Butter (of a few days standing) is heav)\ It increases the quantity of fat and Kapham, and imparts strength and rotundity to the body, and proves especially wholesome to children. Butter made of thickened milk is the best of all oily or (Kshira) substances. It

* Boiled milk curdled and subsequently heated and made into a paste is called KiMta.

t The milk of a cow recently delivered of a calf is called I'iyusha till the seventh day after its birth, while, it is subsequently called JNIoratha till it is perfectly purified and becomes fit for the use of man.

440 THE SUSHRUTA SAMHITA'. [ Chap. XLV.

is sweet, cooling and astringent ; and imparts softness to the body, improves the eye-sight, and proves curative in haemoptysis and eye-diseases.

Cream subdues the deranged Vayu. It is a pleasing (Tarpani ) tonic, is spermatopoietic, demulcent, palatable, heavy and sweet in taste and digestion, and proves remedial to hsemoptj'^sis.

Metrical Texts : — The virtues and properties of these modifications of curdled cow-milk have been described in detail since it is the best of all kinds of milk described before. The virtues and properties of similar preparations made from the milk of other animals should be regarded as identical with those of the milk of the animal out of which they have been prepared.

Clarified Butter (Ghritam) :~Ghritam

or clarified butter is Saumj^'a or cooling in its essence and potency, and is mild and sweet. It slightly increases the slimy secretions of the organs, and acts as a lubricating moistener, proving efficacious in Ud^varta insanity, epilepsy, colic, fever (chronic) and distention of the abdomen from the suppression of stool and urine (Anaha). It is appetising and subdues the Vayu and the Pittam. It improves memory, intelligence, complexion, voice, personal beauty, amiabihty of features and the principle of strength ;albumen,Ojas) in the body.

Chap. XLV. ] SUTRASTHANAM. 441

It is vitalising, rejuvenating, spermatopoietic and heavy. It improves the eyesight, increases the quantity of bodily Kapham and the duration of life. It is sacred and is regarded as an appeaser of adverse fate. It eliminates poison from the body and wards off the invasions of monsters and demons.

IVIctrical Texts :— Clarified butter made of cow milk is sweet in digestion, and cool in its potency. It subdues the deranged Vayu and Pittam, and serves to eliminate poison from the system. It improves the eyesight and possesses excellent tonic and invigorating properties. Cowbutter, in its clarified state, is the best of all kinds of butter. Clarified butter made of the milk of a she-goat is appetising (Dipanam), eye-invigorating and strength-increasing. It proves a wholesome diet in cases of cough, dyspnoea and consumption (any wasting disease), and is h'ght in digestion. Clarified butter prepared with the milk of a she-buffalo is sweet, heav)"- in digestion, and proves remedial in haemoptysis. It is coohng and increases the quantity of bodily Kapham, and subdues the deranged Vayu and Pittam. Clarified butter made with the milk of a she-camel is anti-toxic, appetising and pungent in digestion. It subdues the deranged Vayu and Kapham, and proves curative in oedema, worms in the intestines, cutaneous affections, abdominal glands, and ascites. Clarified butter made with the milk of a ewe is light in

56

442 THE SUSHRUTA SAMHITA. [Chap. XLV.

digestion. It does not enrage Pittam, and proA'es beneficial in cases of rigour, phthisis (Shosha) and in diseases due to the action of the deranged Vayu and Kapham, as well as in those which affect the female organs of generation. Clarified butter made with the milk of a mare (lit : — any female mammal with unbifurcated hoops) is light in digestion, heatmaking in its potency, and astringent in taste. It is appetising, anuretic, and subdues the action of the deranged Kapham.

Clarified butter made with the milk of a woman is possessed of e3'e-invigorating virtues, and should be regarded as the protot5'pe of divine ambrosia on earth. It is light (in digestion), anti-toxic, stomachic, and constructive. Clarified butter prepared with the milk of a she-elephant is astringent in taste, and brings about a suppression of stool and urine. It is bitter, light, and stomachic (Agnikara), and proves curative in cutaneous affections (Kushtha), poisoning, worms in the intestines, and derangements of the Kapham.

Butter churned out of thickened milk and clarified (Kshira Ghritam) is astringent, and proves beneficial in eye-diseases, hcemoptysis, epileptic fits, and vertigo.

The condensed upper stratum of clarified butter ( Jhrita-manda) acts as a laxative, cures aching pain in the vagina, ears, eyes, or in the head,

Chap. XLV.] SUTRASTHA'NAM. ^^^

and is recommended to be used as an errhine, an enema or as eye-drops.

Old clarified butter is laxative and pungent in digestion. It subdues the three deranged bodily humours, and proves curative in epileptic fits, obesity, insanity, abdominal dropsy, fever, chemical poisoning, oedema, hysteria, and in aching pain in the vagina, ears, eyes or head. It is appetising and is recommended to be used as eye-drops and enema, and for sternutatory purposes.

Authoritative verses on the subject:—Old or matured clarified butter proves curative ni Timira (Gutta Serena), dyspnoea, catarrh, fever, cough, epileptic fits, and Kushtam, in cases of poisoning, mental aberration, and hysteria ascribed to the influence of malignant planets. Clarified butter matured from eleven to a hundred years is called the Kumbha Gritam (Pitcher clarified butter), while that, which is older than the one of the preceding kind, is called the Maha GLritam (the great clarified butter). Kumbha Ghritam is said to be possessed of the mystic potency of warding off' the invasions of monsters, while the Maha Ghritam is highly efficacious, sacred, and specifically curative in the disease known as Timira. It acts as a prophylactic against the malignant influences of all evil spirits and baneful planets, and should be taken

^^^ THE SUSHRUTA SAAIHITA. L Chap. XLV.

by men in whom V^yu predominates. It subdues the deranged Kapham, and improves the strength and intellect.

The Oil Group :— Oils, which belong to the category of fiery (Agneya) substances, are hot or heatmaking in their potencies, irritating, and sweet in taste and digestion, and are constructive (Vrinhanam), and pleasant. They expand through the entire system immediately after being drunk or rubbed (Vyavayi), and are subtile, clear, heavy, and laxative (Sara). They tend to expand the bone-joints and contribute to their free and easy movements (Vik^si). They act as spermatopoietics (Vrishyam), and purify the skin, improve the memory, and impart softness to the skin and complexion. They are flesh-making and strength-imparting, and increase the firmness of the body. They are possessed of eyeinvigorating virtues, and are anuretic, liquefacient (Lekhana), bitter and stomachic (P^chana). They cure V^yu and Kapham. They are vermifuge and produce a slight Pittam, leaving an astringent after-taste. They relieve aching pain in the head, ears, and the female organs of generation (Yoni), act as purifying agents in respect of the uterus, and prove curative in urticaria.

The use of sesamum oil is recommended in cases of cut, cleft, punctured, severed, lacerated, blistered, thrashed or contused wounds and ulcers, and in burns

Chap. XLV. ] SUTRASTHANAM. 445

and scalds whether due to the application of heat or any vesicant alkaline solution, as well as in bites of wild beasts and* birds, etc., and act beneficially in baths, unguents and lubrications.

Metrical Texts :— Oil should be used in snuffing, and as enematas (Vasti), eye-drops, ear-drops, as well as in seasoning soups, curries and cordials, etc. It pacifies the bodily Vayu.

Castor Oil is sweet, hot in its potency \ irritating and appetising. It leaves a pungent astringent after-taste, and is subtile. It acts as a cleansing agent in respect of the internal channels of the body, and is wholesome to the skin. It is spermatopoietic, sweet in digestion (Vipaka), and rejuvenating. It purifies the semen, vagina, and removes vaginal and uterine disorders, and contributes to the preservation of sound health. It improves the memory, complexion and intellect (of its user), subdues the bodily Vayu and Kapham, and cleanses the system from all injurious principles by inducing purging.

Oils obtained from the seeds of Nimba, Atasi, Mulaka, Jimutaka, Vrikshaka, Kritavedhana, Arka, Kampillaka, Hastikarna, Prilhvika, Pilu, Karanja, Ingudi, Shigru, Sarsapa, Suvarchala, Vidanga or of Jyotishmati seeds, are irritating, light, non -heat-making in their potency, and pungent in taste and digestion. They act as a good laxative, and prove curative in diseases due to the

446 THE SUSHRUTA SAMHITA. [Chap. XLV.

deranged V.-Cyu, or Kapham, as well as in cases of Kushtha, Prameha, head disease, and intestinal parasites.

IVIetrical Texts :— Ksliaiima (Linseed) oil is sweet. It subdues the bodily V^yu and is strengthgiving, and pungent in digestion. Devoid of an}' eyeinvigorating properties, it is hot tliough demulcent, and heavy. It increases the Pittam.

Mustard oil is light, and acts as a vermifuge. It proves curative in itch and cutaneous affections, reduces V^yu, Kapham and fat, and is pungent, appetising and Lekhana (liquefacient). Oil obtained from the seeds of Ingudi is a vermifuge, and is light, and slightly bitter in taste. It proves curative in Kushtha and parasitic disorders, and affects the strength, semen and the eyesight of its user. The oil obtained from Kushnmbha flowers is pungent in digestion and leads to the derangement of all the bodily humours. It is irritating, and acid in its reaction (Vidahi). It is devoid of any eye-cleansing property and brings on haemoptysis.

The Oils obtained from the Kirata-tiktaka, Atimuktaka, Vibhitaka, N^rikela, Kola, Akshoda, Jivanti, Piydla, Karvudara, Surjavalli, Trapusa, Erv^ruka, Karkaru, and Kushm^nda seeds, etc. are sweet in taste, potency and digestion, and tend to pacify the deranged V4yu and Pittam. Cooling in their potency, they increase the slimy secretions of the organs, impair digestion, and help the copious evacuation of stool and urine.

Chap. XLV. ] SUTRASTHANAM.

447

The Oils of the Madhuka (Maula), Kishmarya, and Palasha seeds are sweet and astringent. They pacif}^ the deranged Kaph^m and Pittam. The oils of the Tuvaraka and Bhallataka are heat-making, sweet and astringent, and leave a bitter after-taste. The}^ ptove curative in diseases due to the action of deranged V^Cyu and Kapham, as well as in obesity, Meha, cutaneous affections, and intestinal worms, and cleanse the system both b}' their emetic and purgative actions. The Oils obtained from the piths (Sara of such trees as, Sarala, Devadaru, Gandira, Shiushapa and Aguru, are bitter, pungent and astringent in their tastes, and act as purifying agents in respect of bad ulcers. The}' prove curative in skin diseases and destroy the deranged Va)^!, Kapham, and intestinal worms. The Oils obtained from the seeds of Tumvi, Koshamra, Danti, Dravanti, Shyama, Saptala, Nilika, Kampiilaka, and Siiankhini, are bitter, pungent and astringent in their tastes. They serve to cleanse the system from all impurities and baneful principles through their purgative properties. They act as purifying agents in respect of malignant ulcers, and prove curative in diseases due to the deranged V^yu and Kapham, as well as in skin-diseases (Kushtha), and parasitic complaints. Yavatikata-oil tends to subdue all the deranged humours, is slightly bitter, and acts as a good elixir. It is appetising, acid, and liquefacient. It is holy and wholesome (Pathyam), and serves to improve the memory of its user. The

448 THE SUSHRUTA SAMHITA. [ Chap. xLv.

Oil From Ekaishika seeds is sweet, and extremely cooling. It subdues the Pittam, increases the Kapham and aggravates the V^yu. The Oil of the seeds of mango stones is slightly bitter in taste, and extremely aromatic. It subdues the Va}^! and Kapham. It is parchifying, sweet and astringent, palatable, and not highly Pittam-making.

IVIetrical Texts : — The therapeutic properties of the oils from the seeds of fruits, which have not been specifically described in the present chapter, should be considered as identical with those of the fruits or seeds of which they have been so pressed out. All the vegetable oils (Sneha) described above should be regarded as possessed of the virtue of subduing the bodily Vayu, and they possess some of the properties, which specifically belong to Besainum oil. Sesamum oil is the most commendable of all oils inasmuch as the very word, which signifies oil (Tailam), is etymologically derived from Tilam (sesamum).

The oil, myosin (Vasd), fat, marrow, and Ghritam obtained from animals, which live in villages (Gramya), or frequent the marshy swamps (Anupa), or are aquatic (Audoka) in their habits, are heavy, heat- making in their potency, and sweet in taste. They subdue the bodily Vayu, while those obtained from J^ngala (such as deer, etc.) or carnivorous animals, or from those possessed of unbifurcated hoofs, are light, cool in their

Chap. XLV. ] SUTRASTHA'NAM.

449

potenc}', astringent in taste, and prove curative in cases of haemoptysis. The fat, marrow, etc. of animals of the Pratuda and Vishkira species (doves, pigeons^ etc.) reduce the bodily Kapham. Of clarified butter, oil, myosin (Vasa), fat and marrow of animals eacli is heavier in digestion, and possesses a greater power of subduing the bodily Vayu than the one immediately preceding it in the order of enumeration.

The Honey Group : — Honey is sweet, and leaves an astringent after-taste. It is parchifying, cold, stomachic, cosmetic, tonic, light, softening, palatable, liquefacient (Lekhanan), and fermenting (Sandhanam). It acts as a purifying and healing agent in respect of ulcers and eyes, is aphrodisiac, astringent, and tends to permeate all the minutest channels and capillaries of the organism. It is antifat and pacifies the deranged Pittam and Kapham, and proves curative in hiccough, Meha, dyspnoea, cougli, dysentery, vomiting and thirst. It is a vermifuge, antitoxic and demulcent, and influences the subduing of the three deranged humours. Owing to its lightness it subdues the deranged Kapham, and proves a good antidote to the deranged Vayu and Pittam owing to its sliminess, sweetness and astringent taste.

IVIetrical Texts : — Eight different kinds of honey are commonly used such as, the Pauttikam, Bhr^maram, Kshaudram, Mdkshikam, Chh^tram,

57

450 THE SUSHRUTA SAMHITA'. [Chap. XLV.

Argh3'am, Auddalakam and Dalam.* Of these the honey obtained from the hives of bees, known as the Puttikas, is hot and parchifying owing to their habit of sucking the juice or sap of flowers and plants without eliminating therefrom other foreign or poisonous matter, that might have become naturally or accidentally mixed with it. This kind of honey is intoxicating and acid in its re-action, and tends to aggravate the Vayu, blood and Pittam. It acts as a liquefacient or discutient agent. Honey, known as the Bhramaram, is extremely heavy owing to its extremely sweet taste and slimy character, while the one known as the Kshaudram is extremely cool, light and liquefacient. Honey known as the Makshikain is lighter, dryer and more efficacious than the honey of the preceding class (Kshaudram), and proves specially benencial in cases of dyspnoea, etc. Honey, known as the Chhatram, is

* (l) The kind of honey obtained from hives of large, yellow bee*, is called the Pauttikam.

(2) The kind of honey obtained from hives of bees of the Bhramara species is called Bhramaram.

(3) The kind of honey ol^tained from hives of small, tawny brown bees is called the Kshaudram.

(4) The kind of honey obtained from the hives of large, brown bees of the jNIakshik^ species is called Makshikam,

(5) The kind of honey obtained from the umbrella shaped hives of bees of the Chhatra species is called Chhdtram.

(6) The honey obtained from the hives of thin-mouthed bees of the Argha species often found in ant-hills is called Arghyam.

(7) The kind of honey obtained from the hives of small brown bees of the Uddiilakam species is called Auddalakam.

(8) The kind of honey found accumulated in leaves of honey-bearing plants is called D^lam.

Chap. XLV. ] SUTRASTHANAM.

451

sweet in digestion, heav}", cooling and slimy. It acts as a vermifuge, proves curative in haemoptysis, psoriasis and Meha, and is* possessed of a high efficacy. Honey known as the Arghyam is possessed of properties highly beneficial to the eye. It is a gi^eater subduer of Pittam and Kapham than any other kind of honey, is astringent in taste, and pungent in digestion. It is a bitter tonic and does not generate Vayu in the system. Honey known as the Auddalakam improves the voice and relish for food. It is antitoxic, and proves curative in cutaneous affections. It is heat-making in its potency, and acid and astringent in taste. It generates Pittam, and is pungent in digestion. Honey, known as the D^lam, is parchifying and proves beneficial in cases of vomiting and Meha. Fresh honey is constructive and aphrodisiac, acts as a mild laxative, and to a small extent subdues the deranged Kapham. Old honey is astringent and liquefacient, and reduces fat and obesity. Honey, that has attained a thickened or condensed state in course of time (Pakka Madhu), tends to subdue the three deranged humours, while thin and im matured honey (Ama Madhu) is possessed of contrary properties, and tends to agitate the three fundamental humours of the body. In conjunction with many other drugs and medicinal remedies, honey proves curative in various diseases, and partakes of the virtues of the drugs or substances with which it is so used (Yoga-Vahika).

4^2 THE SUSHRUTA SAMHITA'. [ Chap. XLV.

Honey is not collected from the flowers of any particular species. On the other hand, the honeymaking bees cull it from the sap and juice of flowers and plants, which are incompatible with one another in respect of their nature, taste, virtue, potency and re-actionary (chemical) effect. For these reasons, and further from the fact of it being prepared by poisonous bees, honey becomes positively injurious after contact with heat or fire, and accordingly the u^e of hot or boiled honey is forbidden.

Metrical Texts : — On account of its poisonous contact in its origin honey exerts a similar injurious virtue. Used in a boiling or heated state, or in a hot country, or during the hot season of the year, or in a heated state of the body, honey is sure to prove fatal like poison. Honey is specially made injurious by hot contact owing to its placidity and coolness, and further for the reason of its being collected from the sap of a variety of flowers and plants. Atmospheric water (rain-water), like heat, serves to impart an injurious character to all kinds of honey (except the one known as the Arghyam Madhu).

Wletrical Texts :— For emetic purposes honey may be administered with any other hot substance, inasmuch as it is intended in such a case that the imbibed lioney, instead of being retained or

Chap. XLV. ] SUTRASTHANAM. 453

digested in the stomach, should be ejected immediately

after its use.*

* Undigested honey is more painful, or gives rise to a

greater discomfort than all other undigested substances

in the stomach, more so because internal fermenfation

and use of hot water, which are usually resorted to in

a case of deranged digestion, can not be used in a case

of undigested honey retained in the stomach, owing to

the poisonous nature of the chemical change (Vip^ka)

it undergoes therein in contact with hot substances

in general. Hence, undigested honey is as fatal as any

poison.

The Sugar-cane group :- Sugar cane is sweet in taste and digestion, heavy, cool, demulcent, strength-giving, spermatopoietic, and diuretic. It produces Kapham in the bod}", and proves remedial in haemoptysis, and helps the germination of worms in the intestines.

Metrical text : — There are many species of sugar-cane such as, the Paundraka, Bhiruka, Vanshaka, Shataporaka, K^ntara, Tapasekshu, Kastekshu, Suchipatraka, Naipala, Dirghapatraka, Nilapora, and Koshakrit. Now we shall deal with the specific

* Though the use of honey with hot substances is not forbidden in such cases, still many an experienced physician of the Ayurvedic scliool thinks it safe to refrain from its use, lest it might be retained in the stomach for a considerable time, or find out a downward outlet and pass off with the stool.

454 ' THE SUSHRUTA SAMHITA. [Chap. XLV.

virtues of each of them. The Sugar-cane of the Paundraka and Bhiruka t^-pes is cooHng, sweet, demulcent and constructive. It produces Kapham and is laxative without giving rise to imperfect gastric digestion. It is heavy and spermatopoietic. The Sugarcane of the Vanshaka species is possessed of similar properties as the two foregoing ones, though a little alkaline in its constitution, while that of the Shatapora species is a little more heat-making than that of the preceding class, and is found to subdue the deranged Vayu. The Sugar-cane of the Kdntara and Tapasa species is possessed of the same virtues as that of the Vanshaka class. The Sugar-cane of the Kastekshu species is identical in its properties with that of the aforesaid Vanshaka class, though it tends to agitate the bodil)" Va3'u. The Sugar-cane of the Suchipatra, Nilapora, Naipala and Dirghpatra species produces Vayu in the system, and subdues the Kapham and Pittam. It is slightly astringent in taste and indigestible (gives rise to acidity after digestion). The Sugar-cane of the Koshakara species is heavy (in digestion), cooling and proves curative in cases of haemopt5^sis and wasting diseases in general. Sugar-cane is extremely sweet about the roots, sweet at the middle, and saline at the tops and joints.

The juice of a sugar-cane when' eaten raw is not marked by any acid reaction after digestion. It is

Chap. XLV.] SUTRASTHANAM.

455

spermatopoietic, and subdues the Vayu and the Kapham, and is pleasant to the taste. The juice of sugar-cane otherwise pressed* out is heavy in digestion, is long retained in the stomach, and is followed by reactionary acidity, and arrests the evacuation of stool and iiTine. The juice of ripe sugar-cane is heavy in digestion, possessed of laxative properties, keen, and demulcent. It subdues the Vayu and Kapham. The inspissated or half boiled juice of sugar-cane (Phanitam) is sweet in taste and heavy. It increases the slimy secretions of the organs, acts as a flesh-builder, and is devoid of all spermatopoietic properties. It brings about a simultaneous derangement of the three bodil}'' humours.

Common treacle is found to be charged with a little alkali. It is sweet in taste and not too cooling. It acts as a demulcent and purifier of the blood and urine. It subdues the deranged Vayu and, to a slight extent, deranges the Pittam as well. It increases fat, Kapham, and corpulency, and is possessed of tonic and spermatopoietic properties. White and purified (Shuddha) treacle is sweet in taste, and purifies the blood. It subdues the deranged Vayu and Kapham, and is one of the most wholesome diets for man. Its efficacy increases with its years.

The different modifications of treacle such as, the Matsandika, Khamda, and Sharkara (sugar) which are progressivly more refined, should be deemed as gaining

456 THE SUSHRUTA SAMHITA. [ Chap, XLV.

more in their cooling, demulcent and aphrodisiac properties, and getting heavier in digestion in each of the successive stages of refinement. They are successively more frigorific, and beneficial in cases of ha3moptysis.

lYIctrica! Texts :— To the properties considered as specially belonging to each of these modifications of treacle should be attributed its power of producing its own refinement and efficacy. The virtues of sugar such as, laxativeness, etc., should be regarded as proportional to its refinement, freedom from alkaline saturation, and the actual quantity of sweetening matter (lit. substance) contained in it.

Sugar prepared from concentrated honey (Madhu Sharkara) is parchifying and liquefacient. It proves beneficial in cases of vomiting and dysentery, is pleasant, has a sweet and astringent taste, and is sweet in digestion. Sugar prepared from a decoction of Yavasa Sharkara (Duralabha) has a sweet and astringent taste, leaves a bitter after-taste, and is possessed of laxative properties, and subdues the deranged Kapham. All kinds of sugar tend to assuage burning sensations in the body, and prove curative in hoemoptysis, vomiting, epileptic fits, and thirst. The sweet and concentrated extract (Phanitam) of Modhuka flowers should be regarded as parchifying. It produces Vayu and Pittam, and subdues Kapham. It is sweet, astringent in its digestive transformation, and deranges the blood.

Chap. XLV. ] SUTRASTHANAM. 457

Madya Varga ( Wines and spirits):—

All species of wine are acid in taste, and appetising. They generate Pittam, and impart a greater relish to one's food. They act as mild purgatives, subdue^ the deranged Vayu and Kapham, and are pleasing, exhilarating and diuretic.

They are light in digestion and give rise to a kind of re-actionary acidity. They are keen and heat-making, stimulate the sense organs, expand the joints and increase the discharge of urine and stool. Now hear me specifically describe the properties of each kind of wine.

Metrical Texts :— The wine knov" Madvirkam and ]-.cpared --.n the jiu>.v. aiv... nuits as grapes and raisins, does not gi' "^ .ise to any sort of reactionary acidity after its use, and accordingly is not forbidden by learned physicians even in cases of ha3moptysis. It has a sweet taste, and leaves an astringent after-taste. It is parchifying, light and easy of digestion, acts as an aperient, and proves curative in chronic fevers, phthisis and other wasting diseases.

The wine prepared from the juice of the date palm (Kharjuram) possesses properties, which are slightly different from those of the preceding kind. It tends to enrage the bodily Vayu, is clear, and imparts a relish to one's food, and reduces fat and Kapham. It is light, 58

45 B THE SUSHRUTA SAMHITA. [ Chap. XLV.

has a sweet and astringent taste, is pleasing and aromatic and increases the agility of the limbs and organs.

The wine known as the Sura (made of ricepaste and other fermenting drugs) proves curative in cough, piles, chronic indigestion and diarrhoea, and retention of mine. It subdues the deranged Vayu and is tonic and appetising. It purifies the breast milk of a woman and proves beneficial in all types of diseases of the blood, as well as in wasting diseases. White Sura is used with benefit in all cases of cough, piles, diarrhoea, dyspnoea and catarrh. It builds up new ^ugcii ,^^| tissues, and increases the quantity of blood. It is*gii1[}ii! P'guic in its effect, and increases the quantity of Kaphaln^ .' ■« the body. The wine known as the Prasinna (the cream or the limpid surface of Sura) may be taken with advantage in vomiting, non-relish for food, aching or colic pain at the sides or about the cardiac region, constipation, suppression of stool and urine or flatus, as well as in all cases of obstinate constipation and derangement of the bodily Vayu. The wine prepared from barley lYavasura) generates PiLtam and tends to enrage the bodily Vayu. It is dry and slightly generates Kapham. The wine prepared from Madhulika (a kind of small barley) is heavy and generates Kapham in the body. It is long retained in the stomach, and arrests the

Chap. XLV. ] SUTRASTHANAM.

459

evacuation of stool and urine. The Ahshiki ^vine prepared from the bark of Vibhitaka trees etc.) is parchifying, digestant, and slightly produces Kapham. It is possessed of aphrodisiac properties. The wine known as the Kohala brings on the simultaneous derangement of the three fundamental bodily humours, is pleasant to the taste, acts as a purgative (Bhedya) and is possessed of aphrodisiac properties. The wine known as the Jagala (the un(lerl3nng dregs or residue of wine) is astringent and heat-making in its potency, and acts as a digestant. It is parchifying, and proves beneficial in cough, thirst and phthisis. It is pleasant to the taste, cures diarrhoea, distention of the stomach, piles and oedema. It forms and subdues the deranged Vayu as well. The wine known as the Vakkasa /-"'"^^■^'•I'-'^.long undigested in the stomach owing t''om the juice 't iing pithless. It is a good appetiser and tends to enrage the deranged Vayu, and acts as a purgative and diuretic tonic. — A.T.) It is heavy and slightly intoxicating. The wine known as the Guda Sidhu (prepared with the boiled juice of sugar-cane and Dhataki flowers, etc. has a sweet and astringent taste, and acts as an appetiser and digestant. Sugar wine Sharkara Sidhu) is sweet in its taste, increases one's relish for food, is appetising and diuretic. It subdues the deranged Vayu and is exhilarating, sweet in digestion, and increases the action (lit : rouses up) of the sense organs. The

460

THE SUSHRUTA SAMHITA. [ Chap. XLV.

wine known as the Pakka Rasa Sidhu is possessed of properties similar to the preceding kinds (Sharkar^ Sidhu). It improves the complexion and imparts strength to the system and relish to one's food. It is pleasant, laxative_, appetising and proves beneficial in cases of Kapham and piles and reduces swellings. The wine known as the Sheeta Rasika Sidhu (prepared from the unboiled juice of Sugar-cane in contradistinction with the preceding kinds prepared from the boiled juice of sugar- cane j, acts as an anti-epispastic, and a digestant and vocal tonic, proves curative in adeina and abdominal dropsy, improves the complexion, removes the suppression of flatus, urine and stool (Vivandha), and proves beneficial in cases of piles. The wine known as the Akshika Sidhu (prepared from a decoction of Vi^^Ve wme"ith treacle etc. and improved with the +l-ie limpid si^Dhataki) proves beneficial in cases of ulcer and jaundice. It is light and astringent, and has a sweet and astringent taste. It subdues the deranged Pittam and purifies the blood. The wine known as the Jamvava Sidhu fwine prepared from the expressed juice of the Jambalin fruit, a decoction of coriander seeds, treacle and Dh^taki flowers, etc.) is anuretic, reduces the quantity of urine, has an astringent taste, and tends to enrage the bodily Va}^!. The wine known as the Surasava f Asava distilled with wine instead of with water) is keen, pleasant, and diuretic. It subdues the deranged

Chap. XLV. ] SUTRASTHANAM. 46,

V^yii and Kapham, or the deranged Vayii alone, and is palatable, and possessed of a more durable intoxicating povier. The wine known as the Madhvasava wine is light, tends to disintegrate the knotty accumnlations or collections of phlegm (Cl^hedi), and proves curative in Meha (unhealth)^ discharges from the urethra), cutaneous affections, and poisoning (antitoxic). It has a taste blended of the sweet and the astringent, is keen and anti-epispastic, and does not generate an abnormal quantity of Vayu in the system. The wine known as the Maireya (prepared from the Paishtisura, treacle- made spirit and honey) is keen, and has a sweet and astringent taste. It is intoxicating, and proves curative in piles, Kapham and Gulma (abdominal glands . It is antifat and a vermifuge, and is heavy in digestion, and subdues the deranged Vayu. Wines prepared from the juice of grapes or sugar-cane (Ikshu or Dhrakshasava) are tonic and choleric. They subdue the deranged Pittam, and serve to improve the complexion. Sidhu (wine) prepared from the Madhuka flowers is parchifying, takes a long time to be digested, and is followed by an acid re-action. It improves the strength and digestive capacity, and has an astringent taste. It subdues the deranged Kapham, and serves to aggravate the Vayu and Pittam. Wines prepared from the distilled juice of bulbs or roots should be deemed as possessed of properties pertaining to them individually. New wine is heavy, bad smelling, insipid,

462 TEIE SUSHRUTA SAMHITA [Chap. XLV.

unpleasant, unpalatable, and tends to increase the slini}^ secretions of the organs. It enrages the deranged humours of the bod}', takes a long tim<3 to be digested, and is followed by an acid re-action. Old Wine is sweetsmelli.vig, acts as an appetiser, and brings on a relish for food. It is pleasant and a vermifuge, and cleanses the internal channels of the organism. It is light and subdues the deranged Vayu and Kapham.

The species of wine known as the Arishta (fermented liquor) is highly efficacious owing to the concerted action of a variety of drugs entering into its composition. It proves curative in a large number of diseases, tends to subdue the deranged humours of the bod}', and is a good appetiser. It subdues the Vayu and Kapham and is laxative and not hostile to the Pittam. It proves beneficial in colicpain, distention of the stomach, abdominal dropsy, fever, enlarged spleen, indigestion and piles. Asava wine prepared from the drugs known as the Pippali, etc. (Pippaly^di Asava) proves curative in Gulma (abdominal glands) and diseases due to the deranged Kapham. The Aristhas of other therapeutic virtues will be speciall)'' described later on in chapters on Therapeutics (Chikitsitam). An experienced physician should prescribe the different species of wine such as, the Aristha, Asava, Sidhu, etc., in different diseases in consideration of the therapeutic properties of drugs, which enter

Chap. XLV.] SUTRASTHANAM. 463

into their composition, or with which they have been purified, and according as each of them would be indicated in practice.

The following kinds of wine should always be rejected viz., such as are thick, bad smelling, or insipid or full of worms, or heavy and acid in digestion, unpleasant, new, strong and heat-making in their potency, or which have been preserved in an improper vessel, or which have been prepared with a comparatively lesser number of ingredients or have been iTecanted over-night, or are extremely slimy or transparent, as well as the dregs of all kinds of wine.

The wine prepared from a comparatively lesser number of ingredients, or that which is slimy, heavy and takes a long time to be digested, should be deemed as an agitator of the bodily Kapham. The wine which is marked by a deep yellow colour is strong and hot, is only imperfectly digested and followed b}^ a kind of acid re-action. It tends to aggravate the Pittam. The wine, which is frothy or putrified, heavy or insipid or is marked by the germination of worms in its body, or is decanted over-night, tends to enrage or agitate the bodily Vayu. The wine which is well-matured, and possessed of its characteristic taste, and the virtue of improving the appetite and bringing on a relish for food, and which subdues the Vayu and Kapham, and is mild, good, aromatic and exhilarating, should be re464 THE SUSHRUTA SAMHITA. [ Chap. XLV.

garded as the only wine fit for use. Wines may be divided into a variety of species according to their different tastes and strength. The potency of a wine promoted by the bodily heat of a man courses upward through the arteries, and ultimately reaches the heart ; and thence, through its own subtility and expansiveness, permeates the entire organism and gradually attacks and overwhelms the organs of sense perception, dethrones the mind from her throne of reason, usurps the permanent seat of intellect, and thus brings on intoxication.* A man of phlegmatic temperament (Kapha-prakriti) can carry his wine well, and symptoms of intoxication usually appear later in him. A man of bilious temparament (Pitta Prakriti\ under such circumstances, gets easily intoxicated, while the man whose temperament is marked by a predominance of Vayu is often found to be tipsy after his first cup. A man of a Sattvika frame of mind exhibits under the influence of wine, a decided predilection for fine dress, jollity, and acts of purity and compassion. He sings, or reads, or evinces a strong desire for female company. A man of a Rajasika frame of mind becomes extremely melancholy or pugnacious in his cups, indulges in despondent reveries, and evinces suicidal tendencies ; while wine in a subject of a Tamasika cast of mind exhibits the latent and innate

* These couplets emphatically prove that the framers of ancient -Ayurveda were fully conversant with the circulation of the blood — Tr,

Chap. XLV.] SUTRASTHANAM.

465

vileness of his soul. Such a person generally sleeps when intoxicated, falsely boasts of his own excellence, and evinces a de5ire for women with whom connection is forbidden by both social and canonical laws.

Fermented liquors known as the Shukta (treacle, honey, fermented rice gruel, and curd cream kept in a new and clean vessel underneath a bushel of paddy for three consecutive days) bring on an attack of haemoptysis. They disintegrate the lumps or knots of accumulated Kapham, are digestant and prove curative in jaundice and diseases due to the derangement of Kapham. They are light and vermifugenous, and strong and heat making in their potency. They act as diuretic, are pleasant, and pungent in digestion. Bulbs and roots pickled in Shukta acquire the properties of the latter. Of the Shuktas prepared with treacle, juice of sugar-cane, or honey, each preceding one should be deemed heavier and as giving rise to greater secretions of internal organs than the one immediately following it in the order of enumeration.

The different kinds of fermented rice gruel known as the Tushamvu and Sauvira are pleasant and appetising beverages. They prove efficacious in cases of jaundice, worms in the intestines, dysentery, piles, and in diseases affecting the heart. They are possessed of purgative (Bhedi) properties.

The fermented gruel known as the Dhanyamlam is a good appetiser (tonic — D. R) owing to the fact 59

^66 THE SUSHRUTA SAMHITA. [ Chap. XLV.

of its being a preparation of paddy. As a plaster, it alleviates the burning sensation of the skin, and as a potion it subdues the V^yu and Kapliam, and alla3's thirst. Used as a gargle it forms one of the best remedies for reducing Kapham owing to its keenness. It is light of digestion, acts as a deodorant, removes the sense of exhaustion and bad taste from the mouth, allays thirst, acts as a good appetiser and dissolvent, is possessed of purgative virtues, and is advantageously used as an enemata (Asthapanam). It is very wholesome to seafaring men.

The Urine Group :— The urine of cows, buffaloes, goats, sheep, mules, horses, and camels* are commonly hot and bitter, and leave a saline after-taste. They are light and are used as piu-ifying agents, and will prove curative in diseases due to the derangement of the Vayu or Kapham, as well as in worms in the intestines, obesity, poisoning, abdominal glands, piles, ascites, cutaneous affections, oedema, non-relish for food, and jaundice. In general they act as cardiac stimulants (Hridyam) and appetisers.

Authoritative verses on the Subject :— They are all pungent, strong, hot, light and have a saline after-taste. They act as blood- piu-ifiers or disinfecting agents, reduce corpulency, act as vermi-

* The urine of a cow, she-buffalo, ewe and she-goat should be taken and used, while similar secretions of the male should be taken where man, camel and elephant should be indicated.

Chap. XLV. ] SUTRASTHANAM. 467

fiiges and are anti-toxic. They subdue the deranged Vayu and Kapham. They prove beneficial in cases of piles, ascites, abdominal tumours, oedema and non- relish for food. They prove beneficial in jaundice, and act as cardiac stimulants, and are possessed of appetising, purgative and stomachic virtues.

The urine of a cow is pungent, strong and hot, and does not generate Vayu on account of its being saturated with alkali. It is light, stomachic, slightly generates the Pittam^ and subdues the Vayu and Kapham. It proves beneficial in cases of colic, abdominal glands, ascites and distention of the abdomen, and is used for the purposes of purging and enematas (Asthdpananr. In cases, which prove amenable to the use of urine, the urine of a cow should be used to the exclusion of that of any other animal, even to that of an ox.

The urine of a (she) baffalo proves beneficial in piles, abdominal dropsy, colic, cutaneous affections, Meha, imperfect action of emetics or purgatives, constipation, oedema, abdominal glands, and jaundice.

The urine of a (she) goat has a pungent, bitter taste. It slighly agitates the bodily Vayu and proves curative in cases of cough, dyspnoea, consumption, jaundice and chlorosis. The urine of a ewe contains alkali, and has a bitter pungent taste. It subdues the deranged Vayu, and is heat-making in its potency. It proves beneficial in cough, enlarged spleen, abdomi468 THE SUSHRUTA SAMHITA. [ Chap. XLV.

nal dropsy, dyspnoea, consumption and in obstinate constipation of the bowels. The urine of a horse is appetising and pungent in taste, strong^ and heat-making in its potency. It subdues the deranged V^yu and Kapha'm, and cures mental aberrations. It is usuall}^ recommended in cases of ringworm and worms in the intestines. The urine of an elephant has a bitter and saline taste. It is keen and purgative, and subdues the Vayu and enrages the Pittam. It is commonly used in the treatment of (KiUsa) leucoderma and in the preparation of alkalies.

The urine of an ass tends to neutralise the effects of poison generated through the chemical action of two different substances in the organism. It is strong and proves curative in cases of chronic d5'sentery. It is a vermifuge and subdues the Vayu and Kapham, and is appetising. The urine of a camel proves beneficial in cases of oedema, leprosy, abdominal dropsy, insanitv, worms in the intestines, piles and in diseases due to the action of the deranged Vayu. Human urine is strong anti-toxic.

I have now briefly described the properties of all kinds of liquid food or drink. An experienced physician should prescribe them for the use of his king according to the nature of season and the country in which they are to be applied.

Thus ends tlie forty-fifth Chapter of the Sutrasthanam in the Sushruta Samhitd which treats of liquids.

CHAPTER XLVI.

Now we shall discourse on the Chapter which treats of food and drink (Annapa'na-Vid'himadhya'yam).

Having made obeisance to the holy Dhanvantari, Sushruta said : — "You have stated before that food determines the origin of beings and forms the chief source of their bodily strength and complexion, as well as of the albuminous (Ojas) principle in their organisms. Food primarily depends upon the six different tastes. Moreover tastes are inherent in substances. Again the substances, with their specific tastes, virtues, potencies and reactionary or chemical transformations, tend to diminish or increase the deranged humours and the fundamental principles of the body, as also to bring about a normal equilibrium amongst them. Food is the primary cause of the origin, continuance and dissolution even of such beings as the divine Brahma, etc. Life is impossible without food. Food is the source of the growth, strength, and healthful glow of organic beings. It is food that imparts strength to the organs of sense and makes them operative in their respective fields of action. It is irregularity (Vaishamya) of diet which brings about ill-health. Diet may be divided into four kinds such as^

470 THE SUSHRUTA SAMHITA'. [Chap. XLVI.

solid food, (Ashitha) drink, Leedham (food taken by licking), and the Kh^ditam (food that is chewn and assimilated only for the enjoyment of a specific taste). A variety of substances enters into the composition of our food, which admit of being grouped under various preparations and necessarily involve the co-operation of a large number of dynamical forces. I am eager to learn of the substances and their specific inherent properties, virtues, potencies and transfonnations (chemical reactions) which constitute the daily food of human beings, inasmuch as a physician, who is ignorant of them, is quite helpless in checking or curing any distemper and maintaining health in individuals. And since food (diet) determines the origin of all created beings, instruct us, O Lord, on the proper regimen of food and drink."

The holy Dhanvantari, thus addressed by Sushruta, replied as follows : — "O child, hear me discourse on the proper regulation of food and drink as requested by you. There are several species of Shall rice such as, the Lohitaka, Shdli, Kalama, Kardamaka, Panduka, Sugandhaka, Shakunahrita, Pushpdndaka, Pundarika, Mahashali, Shita-Bhiruka, RodhraPushpaka, Dirghashuka, Kanchanaka, Mahisha-mastaka, Hayanaka, Dushaka, and Mah^-Dushaka etc.

IVIetrical Texts— The several species of Shall rice are sweet in taste, cooling in potency,

Chap. XLVL] SUTRASTHA'NAM. 47 1

light of digestion, and impart strength to those who use them. They subdue the Pittam and shghtly generate Vayu and Kaphara. They are demulcent and tend to constipate the bowels and reduce the quantity of fecal matter. Of these the red species (Lohitaka) is the most efficacious, and subdues the deranged humours. It is diuretic, spermatopoietic, refrigerant, eye-invigorating, cosmetic, tonic and pleasant. It improves the voice. Its efficacy has been witnessed in cases of fever and ulcer, and in all other diseases. It is a good disinfectant and anti-toxic. The other species differ a little in their properties from the preceding one and are successively inferior in quality in their order of enumeration.

Shashtika Group : — The several species of Shashtika, K^nguka, Mukundaka, Peetaka, Pramodaka, Kdkalaka, Asana-Pushpaka, Mah^-Shashthika, Churnaka, Kiu-avaka, and the Kedar^ka, etc.

IVIetrical Texts : — They (Shashtikas) are sweet in taste and digestion, and pacify the V^yu and the Kapham. Their properties are somewhat identical with those of Shali rice inasmuch as they are constructive, tonic and spermatopoietic, and increase the Kapham. The Shashtika is pre-eminently the most efficacious of all the other species, and leaves an astringent after-taste in the mouth. It is light, mild, demulcent and imparts Strength and firmness to the body. It is astringent and

472

THE SUSHRUTA SAMHITA.' [Chap. XLVI.

sweet in digestion, and exhibits properties similar to those of the red Shali. The remaining varieties are inferior in quality, each succeeding one being inferior to the one immediately following it.

Vrihi Dha'nyas :— The several species of Vrihis are known as the Krishna- Vrihi, Shalamukha, Jatumukha, Nandimukha, Lavakshaka, Taritaka, Kukkutandaka, Par^vataka, and the Patala, etc.

Metrical Texts :— They have a sweet and astringent taste, are sweet of digestion and hot in their potencies. They tend to slightly increase the secretions of the internal organs and bring on constipation of the bowels. Their general properties are nearly identical with those of the aforesaid Shashtikas. The species Krishna- Vrihi is the best of them all. It is hght, and leaves an astringent after taste, the remaining varieties gradually deteriorating in quality from the one under discussion.

Shali rice, grown on burnt land, is light of digestion, has an astringent taste, is parchifying, tends to suppress the emission of urine and the evacuation of stool, and reduces the deranged Kapham. Sh^li rice grown in a J^ngala country has a taste slightly blended of the pungent, astringent, sweet and has a shade of bitter. It subdues the deranged Pittam and Kapham, (generates Vayu — D. R.) and is a good digestant and stomachic. Shali rice grown in a Kaidara or marshy country has a

Chap. XLVI. ] SUTRASTHANAM.

473

sweet taste with a shade of the astringent. It is tonic and spermatopoietic, aphro disiac and heavy of digestion. It reduces the quantity of excrement, subdues the Pittam, and increases the Kapham.

Rice of once transplanted paddy plants (Ropya) or of those transplanted several times in succession (Atiropya) is light, easily digested and comparatively more efficacious. It acts as a constructive tonic and is not followed by any reactionary acidity after digestion. It destroys the deranged humours and is diuretic. Rice of paddy plants, sprouting Irom the stubbles of a previous harvest, is parchifying. It suppresses the evacuations of stool, has a bitter and astringent taste, subdues the Pittam, is easily digestible and generates Kapham. I have fully described the good and bad species of grain belonging to the Sh^li group. Similarly, I shall speak of Kudh^nyas, Mudgas and Mashas, etc.

The Genus Kudhariya :— The several varieties of Kudhanyam are known as the Koradushaka, Shyamaka, Niv^ra, Shantanu, Varaka, Udd^laka, Priyangu, Madhulik^, Nandimukhi, Kuravinda, Gavedhuka, Varuka, Todaparni, Mukundaka, and Venu-yava, etc.

Metrical Texts :— They generate heat and have a sweet and astringent taste. They are parchifj'-- ing and pungent of digestion, subdue the Kapham and

60

474 THE SUSHUUTA SAMHITA. [Chap. XLVI.

tend to produce retention of the urine, and enrage the bodily V^yu and the Pittam. Of these the species known as the Kodrava, Nivara, Shyamdka and Sh^ntanu have a sweet and astringent taste and prove curative in Sheeta pitta* (urticaria). The four (black, red, yellow and white) varieties of Priyangus reduce the Kapham and produce a parched condition in the body, each preceding species being superior as regards its virtues to the one immediatel)' following it in the order of enumeration. The species Madhulikas as well as the one known as the Nandimukhi is sweet, cool and demulcent. The species Varuka and Mukundaka are largely possessed of absorbing virtues. The species Venu-yava, is parchifying, and heat-making in its potency and is pungent of digestion, brings on retention of the urine, subdues the deranged Kapham, and tends to enrage the bodily Vayu. The several varieties of pulse (Vaidala) commonly used as food are known as the Mudga, Vana-Mudga, Kalaya, Makushtha, Masura, Mangalya, Chanaka, Satina, Triputa, Harenu, and Adhaki, etc.

IVIetrical Texts:— They are generally cool and pungent of digestion, and have a sweet and astringent taste. They generate the Vayu, arrest the flow of urine and the evacuation of stool, and subdue the Pittam and Kapham. The species known as the Mudga does not excessivel}' generate Vayu in the system but tends to purify and invigorate the

Chap. XLVI. ] SUTRASTHANAM. 475

organ of vision. The green species is the best of all the varieties of Mudga pulse. The properties of Vanya (Mudga) are similar to those of the common variet}'.

The species of pulse known as Masura is sweet of digestion and constipates the bowels. The species Makushthaka is vermigenous, while the species Kalaya generates Vayu copiously. The species Adhaki subdues the Pittam and Kapham, and does not excessively agitate the V^yu in the organism. The species known as the Chanaka generates Vayu and is cooling in its potency. It has a sweet and astringent taste, and produces a parched condition of the body. It subdues the Pittam and Kapham, corrects the deranged blood, and tends to bring on a loss of the virile powers. The species known as Satina and Harenu are astringent in their virtues and tend to constipate the bowels. All the varieties of pulse except the Mudga and the Masura tend to produce a distension of the abdomen caused by gas or air in the organism (Tympanites or Adhm^na).

The pulse known as the Masha has a sweet taste, is heavy and pleasant, laxative, diuretic, demulcent, heat-making, aphrodisiac, and specifically spermatopoietic, tonic and galactogoguic. It subdues the Vayu and increases the Kapham. The species known as the Alasandra (Rajamasha) does not produce Kapham

476 THE SUSHRtJTA SAMHITA. [ Chap. XLVI.

and is neither laxative nor diuretic on account of its astringent nature. It is sweet in taste and of digestion, pleasant, glactogoguic and improves-'a relish for food. The properties of Atmagupta and Kakanda seeds are similzir to those of the aforesaid Masha pulse. The species known as the Aranya-masha is astringent in taste, produces a condition of parchedness in the system, and is not followed by any reactionary^ acidity after being digested. The pulse known as Kulattha has an astringent taste, is pungent of digestion and is possessed of astringent properties. It proves curative in cases of urinary calculi arising from seminal derangement (Shukr^shmari), abdominal glands, catarrh, and cough. The species known as the Vanya-Kulattha subdues the deranged Kapham, and proves curative in cases of Anaha, obesity, piles, hic-cough and dyspnoea. It may bring on an attack of hoemoptysis, and proves beneficial in diseases affecting the eyes. Tilam has a taste blended of the sweet and the bitter with a shade of the astringent. It is astrigent, heat-making, and produces Pittam. It is sweet of digestion, demulcent, tonic, and curative as a plaster for ulcers. It is benefiicial to the skin and teeth, improves the intellect and'digestion, is anuretic and heavy, helps the growth of hair, and subdues the deranged Vdyu.

Of all the different varieties of sesamum, the black species is the best in respect of efficacy. The white

Chap. XLVI. ] SUTRASTHANAM. 477

species occupies a middle position as regards its virtues, while the remaining varieties should be regarded as of inferior quality. *

Barley (Yava) is cooling, sweet and astringent in taste, and pungent of digestion. It subdues the deranged Pittam and Kapham. It is anuretic, beneficial to ulcers ; and like sesamum, increases the quantity of stool and the emission of flatus, imparts firmness to the body and improves the voice, complexion and digestion. It is slini}^ and produces a condition of extreme parchedness in the system, removes obesity, and subdues fat. It subdues the deranged Vayu, is refrigerant and soothes (purifies) the blood and Pittam. The Atiyavas (a species of barle}^) is inferior to the barley species in respect of the preceding qualities.

Wheat is sweet, heavy, tonic, rejuvicient, spermatopoietic, and improves the relish for food. It is demulcent and extremely cooling, subdues the Vayu and Pittam, and generates the Kapham. New wheat is laxative and brings about the adhesion of fractured bones or helps fermentation (SandhanakritJ.

The Shimvas (Beans) have an astringent taste and produce a condition of parchedness in the S3'stem. They are antitoxic, discutient, and reduce the Kapham and the power of sight. They are imperfectly digested and acquire a pungent taste in digestion, though

478 THE StiSHRUTA SAMHITA. [ Chap: XLVt."

ordinarily sweet in taste. They cause evacuation of the bowels and emission of flatus.

There are four variteies of Shimva such as, the white, the black, the yellow and the red, of which each preceding species is superior in virtues and qualities to the one immediately following it in the order of enumeration. The Shimvas are heat-making and pungent both in taste and digestion.

The two varieties of Saha, as well as the species of beans known as the Mulakashimvi and the Kushimvi, are sweet in taste and digestion, and strength-giving. They tend to subdue the action of the deranged Pittam.

Raw and unripe pulse beans (Vaidilika Shimvi) produce a condition of extreme parchedness in the system, are long retained in the stomach and but imperfectly digested. They are relishing but can be digested only with the greatest difficulty, causing the stomach to distend before being digested.

Kusumbha seeds are pungent in taste and digestion, and reduce the deranged Kapham. They are extremel)* unwholesome, owing to the fact of their being imperfectly digested. Linseed fAtasi) has a sweet taste, is heat-making in its potency, and pungent in digestion. It generates the Pittam and subdues the Vayu. White mustard 'Shveta Sarshapa) is

Chap. XLVI. ] SUTRASTHANAM,

479

pungent in taste and digestion, strong and heat- making in its potency. It gives rise to a condition of parchedness in the system, and'diminishes the Vayuand the Kapham. An excessive and continuous use of white mustard may bring on an attack of haemoptysis. The properties of red mustard seeds are similar to those of the white species.

A crop of Dhdnyam grown in an unnatural season, or in any way diseased or blighted, or gleaned before it has ripened, as well as the one raised from a soil naturally uncongenial to its growth, or recently harvested, should be deemed to be of inferior quality.

'The use of new (harvested within a year) rice tends to increase the secretions of the internal organs, while that of a year's maturity is light.*

Rice threshed out of paddy, which has commenced sprouting, is heavy, and is long retained in the stomach. It can be but imperfectly digested and tends to affect the organ of vision.

The maturity, preparations (Sanskara), and measures of corn from Shili rice to mustard seeds described in the present Chapter are as follows : — [Rice of two years standing should be regarded as well matured in time and excellent in quality. A thing, which is hard to

* Rice of more than two years standing becomes divested of all its nutritive elements.

480 THE SUSHRUTA SAMHITA. [Chap. XLVI.^

digest like Vrihi, is made light by frying. Measures for use should vary according to the keenness of one's appetite.]

The meat Group :— Now I shall de^-cribe the properties of the different species of edible meats. The flesh of animals such as those which are aquatic in their habits (Jaleshaya), or frequent marshy lands (Anupa), or dwell in villages (Gramya), or are carnivorous in their habits (Kra\yabhuja}, or are possessed of unbifurcated hoofs (Ekashapha), or dwell on high ground (Jangala), is generally used as food. Of these each succeeding kind is superior to the one immediately preceding it in the order of enumeration.

Again these animals may be roughly grouped under

two broad sub-heads such as, the Jangala (living in high

ground and in a jungle) and the Anupa (living in

marshy places, or near pools and water- courses). The Jangala group may be further divided into eight

sub-species, such as the Janghala, the Viscira, the

Pratnda, the Guhashaya, the Pra8aha,the Parnamriga,

the Vileshaya, and the Gramya. Of these the Janghala

and the Viscira are the most important. The following

animals belong to the Janghala (large-kneed group — viz.

the Ena (black deer), the Harina (red deer), the Rishya

(blue deer), the Kuranga (antelope\ the Karala,

the Kritam^la, the Sharabha, the Shvadanstra, the

Prishata, the Chitrila (Spotted deer), the Ch^rushka,

Chap. XLVI.J SUTRASTHANAM. 481

the Mriga-m^trika, etc. These species of venison have a sweet and astringent taste, are hght, keen, pleasant (palatable), laxative, and diuretic in their effect. They subdue the Vayu and the Pittam.

IVIetrical Text :— The venison of the* Ena species is sweet and astringent in taste, and palatable, and proves curative in diseases due to the deranged condition of the Pittam, blood and Kapham. It is astringent in its effect, imparts strength to the system, improves a relish for food and is a febrifuge. The venison of the Harina (red) species is sweet in taste and digestion, appetising, aromatic, cool, light, and suppresses the discharge of stool and urine and pacifies the deranged humours. Deer which are black are called Ena, while those which are red are called Harina. Those, that are neither red nor black, are designated as Kuranga. The venison of the Mriga-matrik^ species is cooling and proves curative in cases of haemoptysis, Sannipata diseases (due to the concerted action of the three deranged humours), consumption, dyspncea, cough, and hiccough and creates a relish for food.

Birds such as the Lava, Tittiri, Kapinjala, Vartira, Vartika, Vartaka, Naptrika, V^tika_, Chakora, Kalavinka, Mayura, Krakara, Upachakra, Kukkuta, S^ranga, Shata-Patraka, Kutittiri, Kuruvahuka and Yavalaka belong to the Vishkira species. [They are so called

61

482 THE SUSHRUTA SAMHITA'. [Chap. XLVI.

from the fact of their pickmg up their food after scattering it first with their bills and claws (Skr. kira, to scatter)]. The flesh of a bird of this group is light, cooling, sweet and astringent in taste and tends to pacify the deranged humours of the body.

The flesh of the Lava is light, has a sweet and astringent taste, is pungent of digestion, and possessed of astringent and appetising properties. It is highly efficacious in diseases due to the concerted humours of the body. The flesh of the Tittirs is slightly heavy, heat-making and sweet in taste. It is spermatopoietic, appetising and astringent. It improves the intellect and complexion, and subdues the three deranged humours. The flesh of the yellow (Gaura) Tittiri proves curative in hic-cough and dyspnoea, and subdues the deranged Vayu. The flesh of the Kapinjala is light and cooling, and proves curative in cases of haemoptysis, and is recommended in diseases brought about through the deranged condition of the Kapham or V^yu (Manda-vata\ The flesh of the Krakara or of the Upachakra is light, pleasant (palatable), spermatopoietic, and appetising. It subdues the Vayu and Pittam and impro^■es the intellect. The flesh of the Mayura is astringent and saline in taste, and is beneficial to the skin, helps the growth of hair, improves the voice.

Chap. XLVi ] SUtRASTHANAM. 4^3

intellect, appetite and relish for food, and imparts strength and vigour to the organs of sight and hearing.

The flesh of a wild cock is demulcent, heat-making, and spermatopoietic. It acts as a diaphoretic, imparts tone to the voice and the organism, subdues the deranged Vayu, and is useful as a good constructive tonic. The flesh of a domesticated cock or fowl is possessed of properties similar to those of its wild prototype with the exception that it is hea^ y, and proves curative in rheumatism, consumption, vomiting and chronic (Vishama-Jvara) fever.

Birds such as the dove, pigeon Bhringaraja, cuckoo, Koyashtica, Kulinga, the domestic Kulinga, Gokshada, Dindimanaka, Shatapatraka, Matrinindaka, Bhedashi, Shuka, Sharika, Valguli, Girisha, Alahva, Dushaka, Sugrihi, Khanjaritaka, Harita, Datyuha, etc. belong to the group known as the Pratuda.

Metrical Texts :— The Pratudas live on fruit, and their flesh has a sweet and astringent taste. It generates Vayu and produces a parched condition in the organism. It is cooling in its potency and reduces the Pittam and Kapham. It suppresses the discharge of urine and reduces the quantity of stool. Of these the flesh of the Bhedashi tends to vitiate the humours and to derange the three excrements of the body. The flesh of the Kana Kapota (wild dove; is heavy and has a palatable, saline and astringent

484 't'HE SUSHRUTA SAMHITA. [ Chap. XLVl.

taste. It proves beneficial in hasmoptysis and is sweet of digestion. The flesh of the Kulinga is sweet, demulcent, and spermatopoietic, and iiicreases the bodily Kapham. The flesh of the domesticated Kulinga is highly spermatopoietic, and proves curative in cases of haemoptysis.

Animals such as the Hon, tiger, wolf, hyena arboreal leopard (Vriksha dipi\ cat, jackal, bear, and jVIrigaervaruka (a jackal-shaped, deer-eating species of tiger) belong to the group of the Guh^shayas (cave- dwelling mammals).

IVIetrical Texts : — The flesh of animals belonging to this family is sweet, heavy, demulcent and strength- giving. It subdues the deranged Vayu. It is heat-making in its potency, and proves beneficial in diseases affecting the eyes and anus.

The Prasaha Group :— Birds such as, the Kaka, Kanka, Kurura, Chasa, Bhasa, Shashaghati, Uluka, Chilli, Shyena, Gridhra, etc. belong to the family of Prasahas (Carnivorous birds that suddenly dart on their prey).

Metrical Text :— The flesh of birds belonging to this group is identical in its virtues, potency, taste and digestive transformation with those of the aforesaid carnivorous mammals, such as the lion, etc., and is specially beneficial in cases of consumption and kindred wasting diseases.

Chap. XLVI. ] SUTRASTHANAM. 485

The Parna-IVIriga Group :— Animals such as tlie Madgu, the arboreal Musika, the Vriksha-Shayika, Avakusha, Puti-gKasa and the Vanara, etc. belong to the family of Parna-Mrigas (lit : tree-dwelling arboreal animals).

Metrical Texts :— The flesh of animals of this group is sweet, spermatopoietic and heavy of digestion. It is invigorating to the eyesight and beneficial in cases of consumption. It is laxative and diuretic and cures cough, pile and dyspnoea.

The Vileshaya Group :— Animals such as, the Shvavit, Shalyaka, Godha, Shasha, Vrishadansha, Lopaka, Lomasha-Karna, Kadali, Mriga-Priyaka, Ajagara, Sarpa, Mushika, Nakula and Maha-Vabhru belong to the group of Vileshaya (hole-dwellers).

Metrical Texts :^The general properties of the flesh of animals belonging to this species are to increase the consistency of stool and urine. They are heat-making in potency, sweet in digestion as those of the preceding group. The}- subdue the Vayu and generate the Pittam and Kapham. They are demulcent and beneficial in cough, dyspnoea and cachexia. The flesh of the Shasha is sweet and astringent in taste. It reduces the Pittam and Kapham and neither produces nor subdues the Vayu owing to its moderately cooling potency. The flesh of the Godha is sweet of digestion and has a pungent, astringent taste.

486 THE SUSHRUtA SAMHITA. [Chap. XLVI.

It is tonic and constructive and pacifies the Vayu and Pittam. The flesh of the Shalyaka is tasteful, light of digestion, cooling in its potency and anti-toxic, and subdues the deranged Pittam. The flesh of the Mrigii-Priyaka proves a wholesome diet in diseases due to the action of the deranged Vayu ( Vayu-Roga), while that of the Ajagara is beneficial in piles.

The flesh of a Sarpa (a species other than those specifically described) is curative in piles and derangements of the Vayu. It is a vermifuge and anti-toxic (a neutraliser of chemical or resulting poisons). It invigorates the eye-sight, is appetising and sweet and improves the intellect. Of these the flesh of the Darvicara is appetising, pungent in digestion, sweet in taste, and extremely efficacious in ej^e diseases. It is laxative and diuretic, and subdues the deranged Vayu.

Domestic Animal Group :— Animals

such as horses, mules, cows, bullocks, asses, camels, goats, sheep, and Medapuchhas (fat tailed or Turkish sheep) etc., belong to the group of domestic animals (Gr^myas).

IVIctrical Texts :— The flesh of domestic animals is possessed of constructive, tonic and appetising properties, is sweet in taste and digestion. It destro5's the deranged Vayu and produces the Kapham and Pittam. Of these the flesh of the goat is

Chap. XLVI. ] SUTRASTHA'NAM.

487

moderately cooling in its potenc}^ does not increase the secretions of the internal organs, is heavy and demulcent, subdues the'Pittam and the Kapham, and is beneficial in nasal catarrh. The flesh of sheep (mutton) is constructive, tonic and heav)', and generates the Pittam and Kapham. The flesh of the Medapuchcha is aphrodisiac and has properties similar to those of mutton.

Beef is holy and refrigerant, proves curative in dyspnoea^ catarrh, cough^ chronic fever and in cases of a morbid craving for food (Atyagni), and destroys the deranged Vayu. The flesh of an animal with unbifurcated hoofs (Ekashapha such as, the horse and the mule etc.), has a slightly saline taste, and is possessed of properties similar to those of mutton. The flesh of an animal belonging to the Jangala group is said to increase the secretions of the internal organs.

The flesh of beasts or birds dwelling remote from a village or pool tends to slightly increase the secretions of the internal organs, while the flesh of an animal living in a village or near a reservoir of water, excessively increases that secretion.

The Anupa Group -.—Animals, which are generally found to frequent marshy places (Anupas) may be divided into five groups, such as, the Kulacharas (frequenting the shores of pools and lakes), Plavas

488 THE SUSHRUTA SAMHITA. [Chap. XLVI.

(divers or swimmers), Koshastha (conchiferous aquatic animals such as, the molluscs etc.), the Fadinas and the (piscatory) Matsya.

Of these, the elephant, the Gavaya, buffalo, Ruru (an animal of the deer species which casts its antlers and wanders roaming about in the forests in autumn) Chamara, Srimara (an animal of the Zebra species with gi'een and red stripes), Rohita (red deer), boar, rhinoceros, Gokarna, K^lapuchchaka, together with the Nynku (a species of antlered deer) and the wild cow, etc., frequent the cool shores df swamps and lakes, and are accordingly included within the group of Kulacharas (shore-dwellers).

The Metrical Texts :— The flesh of an animal of this group is spermatopoietic and destroys the deranged Vayu and Kapham. It is sweet in taste and digestion, cooling, tonic, demulcent and diuretic, and increases the quantity of Kapham.

The flesh of the Elephant tends to produce a state of extreme parchedness in the system, and is liquefacient and heat-making in its potency. It vitiates the Pittam and has a palatable acid and saline taste, and destroys the Vayu and Kapham. The flesh of the Gavaya is demulcent and sweet in taste, and proves beneficial in cough and is sweet of digestion. It tends to increase sexual capacity. The flesh of the Buffalo is demulcent, heat-making (in its potency), sweet.

Chap. XLVI. ] SUTRASTHA'NAM.

489

spermatopoietic, pleasant and heavy of digestion It increases strength and virihty and imparts firmness to the tissues, and "is hypnotic and galactagoguic. The flesh of the Rum is shghtly sweet and leaves an astringent after taste. It is heavy, spermatopoietjc and pacifies the Vayu and Kapham.

Similarly, the flesh of the Chamara is demulcent, cures an attack of cough, is sweet in taste and digestion and subdues the deranged Vayu and Pittam. The flesh of the Srimara is heavy and spermatopoietic, leaves an astringent after-taste in the mouth and tends to subdue the deranged Vayu and Pittam. The flesh of the boar (Baraha) or common pig is constructive, tonic, spermatopoietic and diaphoretic, and imparts a greater strength to the system. It is heavy (as regards digestion), demulcent, cooling, refrigerant, and pleasant, and destroys the deranged Va)^. The flesh of the rhinoceros has an astringent taste, and is pleasing to one's departed manes in the shape of an oblation (Pitryam). It is sacred, imparts longevity, tends to suppress the discharge of urine, produces a condition of parchedness in the organism, and destroys the deranged Vayu and Kapham. The flesh of the Gokarna is sweet, demulcent, mild (soft), sweet in digestion and proves curative in cases of haemoptysis, and generates Kapham in the system.

The Plava Croup :— Birds such as the 62

490 '^^^- SUSHKUTA SAMHITA'. i Chap. XLVI.

Hansa, Sarasa, Kraimcha, Chakravaka, Kurura (belong also to the Prasaha group) Kadamva, Karandava, Jivan Jivaka, Vaka, Valaka, Pimdarika, Plava, Sararimukha, Nandimukha, Madgu, Utkrosha, Kachdksha, Mallikaksha, Shuklaksha, Puslikarashdyika, Kon^laka, Amviikukkiitika, Megharava and Shvetacharana etc. belong to the Plava family. These birds are found to move about in large flocks.

IVIetrical Text : — The flesh of any one of this family is cooling, demulcent, and spermatopoietic and destroys the deranged Vayu. It proves beneficial in cases of h9emopt5^sis, is sweet in taste and of digestion, and is possessed of laxative and diuretic properties. The flesh of the Hansa is heavy (of digestion), heatmaking, sweet and demulcent. It tends to improve the voice and complexion, and imparts strength to the system. It is spermatopoietic, tissue-building and tonic, and proves curative in nervous diseases (V^ta-Vikara).

The Conchifcrous (Koshastha) Species : — Animals such as, the Shankha, Shankhanakha (a species of small bivalve molluscs), Shukti, Shambuka and Bhalluka, etc., belong to the Koshastha (conchifcrous) group.

The Pa'dina Species :- Animals such as, the tortoise, alligator, crab, black crab, porpoise, etc., belong to this species.

Chap. XLVI. ] SUTRASTHANAM.

491

Metrical Texts : — The flesh of animals of the Shankha and Kiirma orders is sweet in taste and digestion, cooling* in its potency, demulcent, and beneficial to stool and the Pittam. It destroys the deranged Vayu and produces Kapham. Of these, the spectes of black crab is strength-giving and heat-making in its potency, and tends to destroy the deranged Vayu. The white species is laxative and diuretic in its effect, and tends to bring about an adhesion of fractured bones (or produces fermentation). It destroys the Vayu and Pittam.

The Piscatory Order : — The piscatory

group may be roughly divided into two broad subdivisions, such as the Marine and the River (fresh water) fish. The species such as the Rohita, Pathina, Patala, Rajiva, Varmi, Gomatsya, Krishna-Matsya, Vagunjara, Murala, Sahasra-danstra, etc., belong to the fresh water family.

Metrical Texts : — The fresh M^ater (Xadeya) fish (river fish) are sweet in taste, heavy of digestion, bring on haemoptysis and destroy the deranged Vayu. They are heat-making in their potencies, spermatopoietic and demulcent and tend to reduce the quantity of stool. Of these, the Rohita leaves an astringent after-taste, and destroys the deranged Vayu. This species lives on such aquatic plants and herbs as grow in fresh-water pools

492 THE SUSHRUTA SAMHITA. [ Chap. XLV.

and do not inordinately generate Pittam. The Pathinas produce Kapham and are spermatopoietic. They are carnivorous and somnolent' in their habits, tend to vitiate the blood and the Pittam, and originate dermal affections. The species of fish known as the Murala is constructive, tonic, spermatopoietic and galactagoguic. Fish bred in tanks or ponds are palatable to the taste and demulcent in their effect, while those reared in large lakes are usually found to gain in strength and size, while the species reared in shallow water is weak and stunted.

The Sarnudra (Marine) Species :~

The Timi, Timingila (a species of large whales) Kulisha, Paka matsya, Niralaka, Nandi-Varalaka, Makara, Gargarka, Chandraka, Mahamina, and Rajiva etc., constitute the family of marine fish.

Metrical Texts : — Sea fish are heavy, demulcent, and sweet, and do not inordinately produce Pittam. They are heat-making (in their potency), and spermatopoietic and beneficial to the stool, and destroy Vayu and generate Kapham.

Sea fish are extremely strength-giving in their effect owing to the fact of their living on animal food. Fresh water fish are possessed of greater tissue-building properties than their marine kindred, while those which are found in wells and Chuntis

Chap. XLVI. J SUTRASTHANAM.

49:

are said to be possessed of gi-eater carminative (Vataghna) virtues than the two preceding orders. Fish reared in tanks (Vapi) are* superior to the two preceding species owing to their greater demulcent and palatable properties. River fish are heavy at the middle, &wing to the fact of their moving about with the help of their head and tail, while those which are cultured in tanks and ponds (Sarah and Tadaga) are speciall)' light about their heads. Fish, which are found in hill streams or fountains, are extremely heavy about the parts a little below the region of their head, on account of their being confined within narrow limits and the consequent absence of an}^ lengthy sweep. Fish reared in large tanks (Sarasi) are lighter in the foreparts of their body and heavy in their lower parts, as the}' put their entire pressure upon their breast at the time of swimming. Thus I have finished describing tl^e specific properties of the flesh of animals that frequent swamps or marshy grounds and which increase the secretions of the internal organs of a person using them for food.

Dried or putrid flesh, as well as the flesh of a diseased, old, emaciated, poisoned, or snake-bitten animal, or of one of extremely tender years or struck with a poisoned dart or weapon, or of that which has fed on unnatural food, should be carefull}^ avoided inasmuch as dried or putrid meat is

494 I'HE SUSHRUTA SAMHITA. [Chap.XLVl.

shorn of all its potency. The flesh of a diseased or snake-bitten animal would be found to be poisoned or vitiated in its properties ; that of a wounded animal is affected, that of an old animal is enfeebled in its potency, and that of an extremely young animal is immature in its virtue and hence would prove positively injurious to the system.

IVIctrical Texts :— Dry meat is heavy, brings on catarrh and a non-relish for food. The flesh of an animal killed by poison is fatal. The flesh of an animal of tender years may produce vomiting. The flesh of an old animal produces cough and dyspnoea, while the use of that of a diseased animal may be attended with a simultaneous derangement of the three fundamental humours of the body. Putrid meat produces nausea, while the use of that of an enfeebled or emaciated animal tei;ids to aggravate the Vayu.

Meat falling under a category other than those described above should be deemed as good and wholesome. The flesh of a female quadruped, or of a male bird, or of a small-bodied creature of a large-sized genus, and vice versa, is principally recommended to be used amongst quadrupeds, birds, and animals. Similarly the flesh of a small-sized creature amongst large-bodied ones of the same species should be preferred as food.

Chap. XLVI. ] SUTRASTHANAM. 495

Now we shall discourse on the heav}' or light character of flesh obtained from different parts of the body of an«animal. Of the different fundamental principles of the body from the blood to the semen, each succeeding one is heavier than the one* immediately preceding it in the order of ennumeration. Similarly, (of the different limbs or organs of a quartered animal such as), the thighs, the shoulders, the loins, the head, the legs_, the fore-extremities, the waist, the back, the skin, the kidneys, the liver and the intestines, each succeeding one is respectively heavier than the one immediately preceding it in the order.

Metrical Texts : — The head is heavier than the shoulders ; the shoulders, than the waist ; and the waist, than the back. Similarty, the upper parts of the Sakthi (thighs) are heavier than their lower ends. Of the seven fundamental principles of the organism (such as the lymph chyle, blood, flesh, fat, bone, marrow, and semen) each succeeding one is heavier than the principle immediately preceding it in the order of enumeration. The trunks of all animals are heavy. The lo\k^er part of a female frame and the upper one of a male are respectively heavier [than their upper (fore) and lower (hind) parts.]

The head and breast of a bird are heavier than its other limbs. The trunk or the middle part of a bird is so equipoised as to facilitate the movements

496 THE SUSHRUTA SAMHITA. [Chap. XLVI.

of its pinions in flight. The flesh of a fruit-eating ^bird produces a state of extreme parchedness in the organism (of a person using k as food,) while that of a carnivorous one acts as a good constructive tonic. The flesh of a bird, vrhich Hves on "fish, produces Pittam, while that of one, which lives on paddy (Dhan3^a), subdues the V^yu. Of the animals, that live in dry land or frequent marshy places, as well as of those which are domesticated, or are carnivorous in their habits, or are possessed of unbifurcated hoofs, or live by darting on their preys, or dwell in holes, or are possessed of long legs, or eat by pricking, or are in the habit of first scattering their food with their claws, the flesh of each preceding one is lighter and tends to give rise to a lesser secretion from the internal organs than the one immediately following it in the order of enumeration.

Of animals belonging to the same genus, the flesh of one, which attains to an abnormally large size, should be rejected as inferior in pith or substance, and heavy as regards digestion. The flesh about the region of the liver of all animals should be regarded as the very best in respect of its dietic properties, in absence whereof the flesh of a young animal not at all used up, or afllicted with any disease and just quartered that day, should be regarded as coming next best.

Clmp. XLVI. ] SUTRASTHANAM. 407

Authoritative verse on the subject : —The age, body, development of limbs, temperament, natures, sex, constitution, size and habit of an animal should be taken into consideration before determining whether its flesh is wholesome or not. The measure in which it may be used as food with decided advantage to the organism and to what extent it will purify or improve its virtues, should also be considered.

The Fruit Group (Phala-vargaj :---Xow we shall discourse (on the specific virtues) of fruits, such as the Dadima, Amalaka, Kapittha, Vadara, Kola, Karkandhu, Sauvira, Shimvitikaphala^ Matulunga, Amra, Amrataka, Karamarda, Piyala, Lakucha, Bhavya, Paravata, Vetraphala, Prachinamalaka, Tintidika, Nipa, Koshamra, Amlika, Xaranga, and Jamvira, etc.

Metrical Texts :— (We ,may describe the general properties of fruits by saying that) they are acid in taste and heav)' of digestion, heat-making in their potencies, (expectorant) of (Kapham), generate Pittam and subdue the Vayu. Of the fruits enumerated in the above list the Dadima leaves an astringent after-taste and does not generate the Pittam to an inordinate degree.* It acts as an appetiser, brings on

* Charaka and Bhatlaraka Harishchandra exclude Dadima (pomegranate) from the list of Pittakara agents, while JejjadScharya is of opinion that it neither generates nor subdues the Pittam.

63

498 THE SUSHRUTA SAMHITA. [ Chap. XLVI.

flesh and a relish for food, is palatable to the taste, and tends to constipate the bowels by (imparting a greater consistency to the fecal matter). Dadimas may be classified into two distinct species according as they are sweet or acid to the taste. The sweet species subdues the three deranged bodily humours, while the acid one subdues the Vayu and Kapham. The fruit known as the Amalaka has a taste blended of the sweet, pungent and astringent ones with a shade of the bitter. It is laxative, spermatopoietic and beneficial to the eye-sight, and is capable of subduing all the three deranged humours The Vataghna virtue of this fruit should be ascribed to its acid taste ; its power of subduing the Pittam, to its sweetness and coolness ; and its efficacy in subduing the Kapham, to its affecting the tongue as a dr)'- astringent substance. This fruit is by far the best known fruit as possessing high therapeutic properties. The Karkandhu, lil^e the Kola or the Vadara, generates the Kapham and Pittam in its unripe or immature stage, while in its ripe or matured stage it is sweet, demulcent, purgative and subdues the Vayu and Pittam. The fruit known as the Sauvira is possessed of properties similar to those of the Vadara ; moreover it is sweet, demulcent, and subdues the "\'ayu and Pittam. The Shimvitika-fruit is cooling, astringent and palatable and has an astringent taste. The Kapittham in its unripe stage produces hoarseness. It is astringent and subdues the Kapham and increases

Chap. XLVI. ] SUTRASTHANAM. ^^g

the Vayii, while in its ripe stage it subdues the Vayu and Kapham, is heav}', and has a sweet and acid taste. Th5 fruit known as the Matulunga is light, acid, appetising, and pleasant. It proves beneficial in cough and asthma, brings on a relish for food*, allays thirst and cleanses the throat. The rind of a Matulunga is a bitter vermifuge and is difficult to digest ; it subdues the Vayu and Kapham. The layer of skin (lit. flesh), immediately underlying the rind of the Matulunga, is palatable, cooling in its potency, demulcent and heav}' of digestion, and also subdues the Vayu and Pittam. The membranous or cellular covering, which envelops its seeds, is light, stomac'nic, astringent and palatable. It produces Kapham and proves curative in cases of piles, abdominal glands (Gulma) and vomiting. The expressed juice of the Matulunga is recommended to a person suffering from colic pain (gastralgia), indigestion, constipation of the bowels, iippaired digestion as well as from disorders brought about through the deranged condition of the Vayu and Kapham, and more so in cases where the patient has lost all relish for food. An unripe Amra, in its first stage of development, tends to generate the Vayu and Pittam, while one with closed pollen i Vaddha-keshara type) generates the Pittam. Ripe Amra is pleasant, cosmetic, relishing and tonic, helps the formation of fresh blood, and leaves an astringent after-taste. It is sweet and heavy, is a tissue-builder and tends

500 THE SUSHRUTA SAMHITA'. [ Chap. XLVI.

to increase the formation of semen and also subdues the Vayu and Pittam. The Amrataka f Hog-apple) is spermatopoietic, is surcharged with a kind of oily matter and tends to increase the Kapham in the system. The Lakuclia tends to destroy the semen, is long retained in the stomach, and serves to derange the three fundamental humours of the body. The Karamardakam is relishing and acid in its taste, allays thirst, and generates the Kapham. The Piyalam is heavy, cooling and spermatopoietic. The Bhavyam is pleasant, tasteful, astringent, and acid in taste. It cleanses the mouth and subdues the Pittam and Kapham. It is astringent, heavy, cooling and is long retained in the stomacii.

'I'he fruit known as the Pardvatam is sweet and relishing, and it destroys the Vayu and a ^-oracious appetite. The Nip?., like the old Amalaka fruits, tends to neutrahse the effects of poisons originated through the chemical combination of incompatible substances in the organism. Unripe Tintidika (tamarind) subdues the Vayu, and tends to generate the Pittam and Kapham in the organism, while in its ripe state it is astringent, h^at-making and stomachic. It destroys the Vayu and Kapham and restores a relish for food. The Koshamra is possessed of properties nearlv identical with those of the Tamarind. The properties of a ripe .Amlika fruit are the same as those of

Chap. XLVI. ] SUTRASTHyVNAM. ^OI

the latter with the exception that it further acts as a purgative. The Narang'a has a sweet and acid taste, is pleasant and refreshing, and gives a relish to food. It is heavy, difficult to digest and subdues the Vayu. The Jamvira tends to allay thirst and cures colic pain, Vaterbrash, vomiting and asthma ; it subdues the action of the deranged Vayu and Kapham, removes constipation of the bowels, and helps to create a healthy secretion of the Pittam. The Airavata and Dantashatha (different varieties of Jamvira are acid and tend to bring on an attack of haemoptysis.

The fruit lof such trees as the Ashvatha, the Plaksha, the Audumvura, etc., which pass by the general name) of Kshira-Vrikshas as well as those which are known as the Jamva, Rajadana, Todana, Tinduka, Vakula, Phanvana, Ashmantaka, Ashvakarna, Phalgu, Panishaka, Gangeruka, Pushkara, Varti, Villa and Vimvi, etc. are cooling, and astringent in their effect. They subdue the Pittam and Kapham, tend to produce a condition of parchedness in the system, and have a sweet and astringent taste.

Of these the fruit of trees which belong to the genus Kshiri-Vrikshas is heavy and cooling, and is long retained in the stomach in an undigested state. It has a sweet, acid and astringent taste and does not inordinatel}' derange the Vayu. The fruit

502 THE SUSHRUTA SAMHITA'. [Chap. XLVI.

known as the Jamvava generates the Vayii. It is astringent, and subdues the Pittam and Kapham, while the Rajadana is demulcent, sweet, astringent and heav}'. The Todana is acid, astringent, and sweet in its taste and is parchifying and subdues the Pittam and Vayu. It is (heat- making) in its potency, easily digestible (light of digestion), astringent, demulcent and appetising and further generates the Pittam. Unripe Tinduka fruit is astringent, and heavy in digestion and produces Vayu in the organism, while in its ripe or fully matured stage it is sweet, and subdues the Kapham and Pittam. The Vakula fruit has a sweet and astringent taste, is demulcent and astringent in its properties, imparts a greater firmness to the teeth, and removes the viscid condition of the membranes. The fruit of the Dbanvana has an astringent taste, and is cooling and palatable and subdues the Vayu and Kapham. The fruit of the |xangeruka and Ashmantaka is possessed of similar properties as the preceding ones. The Phalgu fruit is long retained in the stomach in an undigested state, has a sweet taste, and is heavv of digestion, refreshing, and demulcent in its effect. Raw or unripe Parushaka fruit is extremly acid in taste with a shade of the sweet, leases an astringent after-taste, is light of digestion, generates the Pittam, and subdues the Kapham ; while in its ripe state it is sweet in taste, subdues the Vayu and Pittam, is sweet in digestion and coohng in its

Chap. XLVI. ] SUTRASTHANAM. ^O^

potency and proves curative in cases of haemoptysis. The Pushkara fruit is sweet, and is long retained in the stomach in ^n undigested state. It produces the Kapham and is tonic, and heavy of digestion (hard to digest). Raw and tender Vilva fruit subdues the Vayu and Kapham. It is keen, demulcent astringent, and appetising, has a pungent, bitter and astringent taste, and is heat-making in its potency, while in its ripe state it leaves a sweet after- taste. Further it is heavy of digestion, can be but incompletely digested, and is long retained in the stomach, causing it thus to distend and producing the emission of a fetid- smelling flatus. The Vimvi fruit, as well as that known as the Ashva karna, is galactagoguic. They destroy the Pittam and Kapham and prove beneficial in cases of thirst, burning sensation of the skin, fever, hgemoptysis, cough, asthma and consumption.

The fruits such as, the Tala, Narikela, Panasa and Maucba, etc. are sweet in taste and of digestion, and subdue the Vayu and Pittam. They are cooling in their potencies, and act as constructive tonics. Of these the fruit of a Tala is sweet in taste and heavy of digestion. It subdues the deranged Pittam. The pulp found inside its seeds is sweet of digestion and diuretic, and it subdues the Vayu and Pittam. The Narikela fruit is heavy of digestion, demulcent, anti-choleric, sweet, cooling in its potency.

504 THE SUSHRUTA SAMHITA. [ Chap. XLVI.

tonic, tissue-building, pleasant, laxative and diuretic. It subdues the Pittam, The Panasam is sweet and astringent in taste, demulcent and heiivy of digestion. The Maucham has a sweet and astringent taste, not cooling in its potency, proves curative in cases of hccmoptysis, acts as a spemiatopoietic and improves the relish for food. It generates the Kapham and is heavy of digestion.

The fruits such as the Drakshas, Kashmaryas, Madhukas, Kharjuras, etc., have a sweet taste, are heavy of digestion and prove curative in cases of haemoptysis. Of these grapes are laxative, beneficial to the voice, sweet, demulcent, and cooling in their potency. They prove beneficial in cases of haemoptysis, fever, asthma, thirst, burning sensation of the skin, and consumption. The fruit known as the Kashmarya Phala is pleasant and diuretic. It purifies the blood, improves the intellect and growth of hair, and is rejuvenescent and subdues the Vayu and Pittam. Kharjuras are possessed of the virtue of ari'esting all bodily wastes. They prove beneficial in Urakshata, are pleasant, cooling in their potenc)', refreshing, heavy of digestion, sweet in taste, and prove curative in cases of haemoptysis. The flowers of Madhuka trees are tissue-building, unpleasant and heavy of digestion, while their fruit subdues the Vayu and Pittam.

Chap. XLVI.] SUTRASTHANAM.

505

Fruits such as the Vatama, Akshoda, Abhishuka, Nichula, Pichu, Nikochaka, and Urumana, etc. are demulcent, heat-ifiaking in their potency, heavy of digestion, constructive, tonic, and sweet in taste. They subdue the Vayu, Pitta m and Kapham. *

The fruit known as the Lavali is astringent and shghtly bitter in taste, improves a rehsh for food, and is pleasant, aromatic and refreshing to the whole system. It subdues the Kapham and Pittam. The fruits such as the Vasiram, and the Shitapakyam, as well as the stems of Bhallataka trees, are hard to digest and are long retained in the stomach in an undigested condition. They tend to produce a state of dryness in the organism, derange the Vayu, are cooling in their potency, sweet of digestion, and prove curative in cases of heemoptysis.

The fruits known as the Aii'avata and the Dantashatba have an extremely acid taste and tend to bring on an attack of haemoptysis. The fruit known as the Tanka is coohng in its potency, has a sweet and astringent taste, is heavy and generates the Vayu. The fruit known as the Aingudam is demulcent, and heat-making in its potency, has a sweet and bitter taste, and subdues the V.4yu and Kapham. The Shami fruit is heavy, sweet and heat-making, produces a state of parchedness in the organism, and helps the falling off of hair. The Shleshmataka fruit is

64

5o6 THE SUSHRUTA SAMHITA. [ Chap. XLVI.

heavy of digestion, generates the Kapham, and is sweet in taste and cooling in its potency.

Fruits such the Karira, Akshaka Pilu and Trinashunya have a sweet, bittei and pungent taste, and are heat-making in their potency. They subdue the Vayu and Kapham. Of these the Pilu has a bitter and astringent taste. It generates the Pittam, acts as purgative, is pungent in digestion, keen, heat-making and oily. It subdues the "\'ayu and p Kapham. The Arushkara and Tauvaraka fruits have an astringent taste, are pungent in digestion, heat-making in their potency and prove curative in cases of worms in the intestines, fever, constipation of the bowels (Anaha) and Meha. Fruits such as, the Karanja, Kinshuka, and Arishtaphalam (Nimva) are vermifugenous and pungent in digestion, and prove curative in , cases of Leprosy, Gulma (internal tumour). Ascites, Piles and Prameha. The Vidanga ^ fruit produces a state of dr3ness in the body, is heat-making in its potency, light, and pungent in digestion, subdues the Yayu and Kapham and is slightly bitter and anti-toxic. The Abhaya (Chebulic Myrobaians) proves curative in cases of ulcers, is heat-making (in its potenc)'), and acts as a purgative, tends to reduce corpulency and subdues the deranged humours. It is appetising and invigorating to the eye-sight, has an acid and astringent taste, and proves curative in oedema and

Chap. XLVi. ] SUTRASTHANAM. 507

cutaneous affections. The Aksham fruit is possessed of purgative properties, is light (of digestion), and produces a state of •dryness in the organism. It is heatmaking in its potency, produces hoarseness Aphonia), is a vermifuge and is beneficial to the sight, h^is an astringent taste, is sweet in digestion and subdues the Pittam and Kapham. The Puga fruit subdues the Pittam and Kapham, produces a state of dryness in the organism, cleanses the mouth of all secretions and impurities, has a slightly sweet and astringent taste, and is possessed of laxative properties. The fruits and vegetables such as the Jatikosha, the Jati Phalam, the Kataka Phalam the Kakkolakam, Lavauga and the Karpura etc., have a bitter pungent taste, subdue thirst and Kapham, are light in digestion, and remove bad odours from the mouth and cleanse it of all impurities. The Karpura has a shghtly bitter taste, is aromatic, cooling in its potency, and light in digestion. It is possessed of liquefacient properties and is specially recommended in dryness of the mouth and fetid breath. The Lata-Kasturika is similar in its virtue to the Karpura and is cooling and both laxative and diuretic. The pith of the Piyala fruit has a sweet taste, is spermatopoietic and subdues the Vayu and Pittam. The pith (the kernel found inside the seeds) of the Vaibhitaki fruit is intoxicating and subdues the deranged Vayu and Pittam. The pith or the kernel of the Kola fruit has an astringent sweet

5o8

THE SUSHRUTA SAMHITA. [ Chap. XLVl.

taste, subdues the Vayu and Pittam allays thirst and alleviates nausea and vomiting. The kernel of the seed of the Amalaka resembles the last named pith in its properties. The kernels of such fruits as the Vijapuraka, Shampaka and Koshamra are sweet in digestion, appetising, demulcent, and subdue the Vayu and Pittam. These kernels of seeds should be regarded as possessing identical properties as the pulps of the fruits from which they had been extracted. All fruits with the exception of Vilva are efficacious in their ripe and matured condition. The latter (Vilvas) have been enjoined to be eaten unripe for medicinal purposes as well as with a view to derive a greater efficacy from iheir use. Unripe Vilvas are astringent and appetising in their eftect, heat-making in their potency, and have an astringent-pungent-bitter taste.

Fruit, which is bliglited or that affected by any other disease or that which has grown in an improper season, or raw or over-ripe, or worm-eaten, should be lejected as unfit for use. Here the description of the fruit- group is ended.

The group of Potherbs :— Now we shall deal with the properties of potherbs. The fruits of such creepers as tlie Fushpaphala, Alavu and Kalindak destro}^ the Pittam, generate the Vayu, and slightly produce the Kapha m. They tend to increase the discharge of the stool and urine, and are sweet in taste and digestion.

Chap. XLVI. 1 SUTRASTHANAM. 509

Of these the tender Kushmandas are h'ght in digestion, heat-making in their potency, and contain a greater proportion of alkalifle matter. They are appetising, diuretic and pleasant in their effect, and tend to subdue the action of all kinds of deranged humours, and prove Vholesome in cases of mental aberration, such as, insanity, etc. The Kalindak tends to reduce the quantit}^ of semen and impairs the eye- sight. It generates both the Vayu and Kapham, while an Alavu is a purgative, produces a condition of parchedness in the system, is heavy in digestion and extremely cooling in its potency. The species, known as the bitter Alavu, is unpalatable and has an emetic property, and subdues the Vayu and Pittam.

The fruits such as the Trapusha, Ervaruka, Karkaru, and Shirna-Vrinta are heavy in digestion and long retained in the stomach in an undigested state. They are palatable, cooling in their potency, generate Kapham, tend to facilitate the discharge of stool and urine, contain a little alkaline matter, and are sweet in taste. A green and tender cucumber subdues the Pittam, while one which is of a pale yellow colour acts as a stomachic. A ripe and yellow Trapusham tends to subdue the Pittam only in the event of its possessing an acid taste. Similarly, ripe Ervarukas and Karkarus generate the Vayu and Kapham, have a sweet taste, and are found to be charged with alkaline matter. The}^ are appetising, relishing and do not inordj-

^lo THE SUSHRUTA SAMHITA'. [Chap. XLVI.

nately generate the Pittam. A Shirna-Vrinta (water melon) contains a little alkaline matter, is sweet, and purgative. It generates the Kaphamg is pleasing and appetising in its property, and proves curative in cases of Anr\ha and Ashthild.

The spices and herbs include the Pippali, Maricha, Shringavera, Ardraka, Hingu, Jiraka, Kustumvuru, Jamviraka, Sumukha, Surasa, Arjaka, Bhustrina, Sugandhaka, Kasamaraddka, Kalamala, Kutheraka, Kshavaka, Ksharapushpa, Shigru, Madhu-Shigru, Phanijhyaka, Sarshapa, Rajika, Kulahala, Benu, Gandira, Tilaparnika, Varshabhu, Chitraka, MulakaPotika, Lashuna, Palandu and Kalaya, etc.

IVIctrlcal Texts :— Potherbs have a pungent taste, are relishing, and heat-making in their potency, and subdue the Vayu and Kapham. They are variously used for seasoning food. Of the above- said spices and herbs, the unripe or immature Pippali is heavy in digestion, sweet in taste, cooling in potency and generates Kapham.

Dried Pippali subdues the Vayu and Kapham, acts as a spermatopoietic and slightly soothes the Pittam. Green or immatured Maricha is sweet of digestion, heavy and phlegmagoguic in its effect. Dr}' Maricha has a pungent taste, is light of digestion and heat-making in its potency. It is anti-spermatopoietic, destroys the Vayu and Kapham, and slightly subdues

Chap. XLVI. ] SUTKASTHANAM. 51 ]

the Pittam. The white Maricha is neither too cooling nor too heat-making in its potency, is more efficacious than the two "preceding varieties and is specially invigorating to the eye-sight. The Nagaram destroys the Vayu, has a pungent taste, and is s\\*eet of digestion. It is heat-making in its potency, acts as a spermatopoietic and aphrodisiac, is pleasant and imparts a relish to food. It is appetising, light of digestion, and charged with an oily substance. The Ardrakam has a pungent taste, is heat-making in its potency, acts as a pleasant spermatopoietic, subdues the Vayu and Kapham, proves beneficial to the voice, and relieves colic pain and suppression of the stool and distension of the stomach. The Hingu is light of digestion, heat-making in its potency, acts as a digestant, and is appetising. It subdues the Vayu and Kapham, has a pungent taste, is demulcent, laxative and sharp, and relieves colic pain, indigestion *and suppression of stool. The Jiraka (whether white or yellow) is sharp and heat-making in its potency, pungent in digestion and imparts a relish to food. It has a pungent taste, is appetising and aromatic, increases the Pittafn, and destro3"S the Vayu and Kapham. The species, known as Karavi and Karavi, like the Upakunchika, are possessed of properties similar to those of the aforesaid Jiraka, and are variously used m seasoning dishes and condiments. Raw or undried Kustumvari (coriander seeds) is sweet, aromatic and pleasant, while in its

iI2

THE SUSHRUTA SAMHITA. [Chap. XLVI.

dried state it is sweet in digestion, acts as a demulcent, allays thirst, and alleviates the burning sensation of the skin. It has a slightly bitter and pungent taste, tends to subdue the deranged humours of the body and purifies, its internal channels. Jamvira is digestant, sharp and acts as a vermifuge. It subdues the Vayu and Kapham, and is aromatic, appetising and pleasant. It tends to remove the bad taste in the mouth, and alleviates cough, dyspnoea and diseases due to the action of the deranged Vayu and Kapham or due to poison. The Surasa generates the Pittam, reHeves the colic and pain at the sides, while the Sumukha is said to be possessed of the same properties with the exception that it neutralises the effects of poisons brought about through the chemical combination (of several incompatible substances in the organism). The herbs known as the Surasa, Arjaka and Bhustrina destroy the Kapham, are light of digestion, and tend to produce a state of parchedness in the organism. They are demulcent, generate the Pittam, and are heat-making in their potency and pungent in taste and digestion. The herb called the Kasamardaka has a bitter and sweet taste. It subdues the Yayu and Kapham, is a digestant, cleanses the throat and specially subdues the Pittam. The Shigru has a pungent, alkaline, sweet and bitter taste and generates the Pittam, while the Madhii- Shigru variety is laxative, has a bitter and pungent taste; is appetising and removes oedematous swelling of the

Chap. XLVi. ] SUTRASTHANAM. 513

body. The Sarshapa herbs, as well as those known as Gandira and Vega, can be but imperfectly digested. They tend to suppress the discharge of stool and urine, produce a state of dryness in the organism, are sharp and heat-making in their potency, and serv^e to derange the three fundamental humours of the body. The herbs called Chitraka and Tilaparni are light (of digestion), and subdue the Kapham and oedema. The herb known as the Varshabhu subdues the Vayu and Kapham. It proves beneficial in cases of oedema, abdominal dropsy and piles. The Mulaka-Potika has a pungent bitter taste. It is pleasant, appetising, light and throat- cleansing, tends to impart a greater relish to food, and subdues the action of all kinds of deranged humours. Raw or immature Mulaka of the larger species is heavy in digestion and long retained in the stomach in an undigested state. It is irritating and lends to produce a derangement of tlie three humours of the body, while boiled with oil or butter it acts as a denmlcent and subdues the ^'ayu, Pittam and Kapham.

Dried Mulaka subdues the action of the three deranged humours. It is anti-toxic and light (of digestion). All dried herbs with the exception of the preceding one generate the Vayu and take a long time to be digested.

The properties described in connection with the Mulaka bulb in its different stages of growth and 65

su

THE SUSHRUTA SAMHITA. [Chap. XLVI.

conditions can also be attributed to its flowers, leaves and fruits respectivel3\ Mulaka flowers subdue the Pittam and Kapham, while their fruit subdues the Vayu and Kapham. Rasona is demulcent, i heat-making, sharp, pungent, slimy, heavy and ] laxative. It has a palatable taste and is tonic, spermatopoietic, and tends to improve the voice, intellect *. and complexion and to bring about an adhesion of fractured bones. It alle^iates heart-disease, indigestion, fever, Vivandha, Kukshi-Shula, Gulma, a non-relish for food, cough, asthma, piles, Kushtha, dulness of appetite, swelling (Shopha), worms and diseases due to the ^ Vayu and Kapham. Palandu is not excessively heatmaking in its potency, has a pungent taste, is heavy, tonic and appetising. It slightly generates the Pittam and Kapham. It subdues the Vayu. |

The species, known as the Kshira-Paldndu, is demulcent, cooling in its potency, and relishing, imparts a steadiness to the fundamental principles of the body, is tonic, promotes the growth of flesh, improves the intellect and increases the Kapham. It is palatable, heav)'', slimy and proves beneficial in cases of haemoptysis. The potherbs called Kalaya subdue the Pittam and Kapham, generate Vayu, are heavy and sweet in digestion, and leave an astringent aftertaste in the mouth.

The leaves of plants and trees known as the .t

Chap. XLVI. ] SUTRASTHANAM. ^,^

Chuchchu, Juthika, Taruiii, Jivanti, Vimvitika, Xandi, Bhallataka, Chagalantri, Vriksliadani, Phanji, Shalmali, Shelu, Vanashpcfti-prasava, Shana, Karvudara and Kovidara etc., have an astringent, sweet and bitter taste, and prove curative in haemoptysis. They slibdue the Kapham, generate the Vayu and are astringent in their action and light of digestion (easily digestible). Of these, the Chuchchu is light of digestion, and acts as a vermifuge. It is slimy, proves beneficial to ulcers, is sweet and astringent in taste and action. Jt tends to subdue the action of the three deranged humours (Tridosha). The Jivanti herb is beneficial to the eyes and subdues all kinds of deranged humours. The leaves of the Vrikshadani plant subdue the Vayu. Phanji leaves are slightly tonic. The leaves of trees or plants belonging to the Kshira-Vriksha or to the Utpala group are cooling in their potency, astringent \i} their taste and action, and prove beneficial in dj^sentery, (intestinal haemorrhage) and haemoptysis.

The leaves of the Punarnava, Varuna, Tarkari, Uruvuka (white castor), Vatsadani, and Vilva etc., are heat-making in their, potency, and have a sweet and bitter taste and pacify the deranged Vayu. Of these, the Punarnava are specially possessed of the virtue of removing oedema (ShophaV

The potherbs, such as the Tanduliyaka, Upodika,

-l6 THE SUSHRUTA SAMHITA. [Chap, xr.vi.

Ashvavala, Chilli, Palankya, and Vastuka etc., are laxative and diuretic, and have a sweet and alkaline taste. They slightly generate the Vayu and Kaphani. and cure hsemoptysis.

Metrical Text : — Of these, the species known as the Tanduliya is sweet in taste and digestion, and proves curative in cases of haemoptysis and somnolence (due to the effects of poison, wine or vitiated blood). It is antitoxic and extremely cooling in its potency, and produces a state of parchedness in the system. The Upodika species is sweet in taste and digestion. It is spermatopoietic, anti-narcotic, cooling, laxative, demulcent and tonic. It generates the Kapham, and subdues the Vayu and Pittam in the system. The species called the Vastuka is a pungent (in digestion), vermifuge, and is tonic. It improves the intellect and digestion and is alkaline, laxative and relishing, and tends to subdue all kinds of deranged humours of the bod>'. The species Chilli resembles the Vastuka in its properties, while those of the Palankya is identical with those, of the Tanduliya. It generates the V^vu, produces a state of parchedness in the system, and tends to suppress the discharge of stool and urine. It proves remedial to the deranged Kapham and Pittam. The potherbs Ashvavala produces a condition of dryness in the organism and tends to suppress the discharge of stool and urine and Vayu (emission of flatus).

Chap. XLVI. • SUTRASTHANAM.

517

The potherbs (leaves of edible plants) such as the Mandukaparni, Saptala, Siinishannaka, Suvarchala, Brahma- siivarch?lla, Pippali, Gudiichi, Gojihva, Kakamachi; Prapunnada, Avalguja, Satina, Vrihati-phala, Kantak^rika-phala, Patola, Vartaku, Kararellaka, Katukika, Kevuka, Uruvuka, Parpataka, Kiratatikta, Karkotaka, Arishta, Koshataki, A'etra, Karira, Atarushaka, Arkapushpi, etc., are light and palatable, and prove curative in haemoptysis, Kushtha, Meha, fever, dyspnoea, cough and create a relish for food.

Metrical Texts : — The Mandukaparni and the Gojihvika species are alike in their properties, the former being astringent and beneficial to the Pittam, sweet in taste and digestion, cooling in its potency and of easy digestion. The Sunishannaka species is easily digested and is unattended witli anv acid reaction. It* is astringent in its action and tends to subdue the three deranged bodily humours, and it also arrests the evacuations of the bowels. The Abulguja has a bitter taste, is pungent in digestion and subdues the deranged Pittam and K^pham. The potherb Satina is slightly bitter and astringent in taste and tends to subdue the three deranged humours of the body. The Kakamachi herb is neither too coohng nor too heat-making in its potency and removes cutaneous affections. It subdues the deranged humours as the preceding

5i8 THE SUSHRUTA SAMHITA. [Chap. XLVI,

species. The fruit of (the two species of; Vrihati plants has an astringent and bitter taste, and is b'ght of digestion. It is vermicidtil and proves curative in cases of itch and cutaneous diseases (Kushtha), and subdues the deranged Vayu and Kapham. The leaves and fruit of the Patola creeper have a bitter taste. They are beneficial to ulcers, pungent in digestion, heat-making, spermatopoietic, relishing and appetising. The}- subdue the deranged Pittam and Kapham without producing the Vayu. The V^rtakam subdues the Vayu and Kapham. It has a bitter and pungent taste, is light, relishing and appetising. Matured Vartakam is alkaline (in its taste) and generates the Pittam. The Karkotakam and the Karavellakam are possessed of properties similar to those of the preceding species > Vartakam . The herbs and creepers such as the Atarushaka, Kiratatikta, Parpataka and Guduchi together with the tender shoots of the Vetra and the Nimva, have a bitter taste and subdue the Pittam and Kapham. The leaves of the Varuna and Prapunnada destroy the deranged Kapham and give rise to a condition of dryness in the system. They are light of digestion, cooling in their potency, and tend to enrage or agitate the bodily Vayu and Pittam. The potherbs known as Kalashakam are appetising and pungent in taste and tend to neutralise the effects of poison originated through the chemical action of two incompatible substances in

Chap. XLVI.] StJTRASTHANAM. 519

the organism. The species called Kaushumbha has a sweet taste, and produces a condition of dryness in the organism. It is heat-making in its potency and light of digestion, and subdues the deranged Kapham. The species called Xalika-shakam has^ sweet taste. It generates the Vayu and subdues the Pittam. The species called the Changeri has an acid, astringent and sweet taste. It is appetising and heatmaking in its potency, proves beneficial in cases of deranged Vayu and Kapham and curative in cases of mesenteric disorders (Grahani) and piles.

The leaves of the Lonika, Jatuka, Triparnika, Pattura, Jivaka, Suvarchala, Kurmaka, Kathinjara, Kuntalika, Kurantika etc., are sweet in taste and digestion and cooling in their potency. They subdue the Kapham and do not inordinately generate the Pittam. They leave a saline after-taste in the mouth and produce a condition of dryness in the organism. They are alkaline and laxative, and generate the Vayu. The potherbs known as Kuntalika have a sweet and bitter taste. The species Kurantika has an as|;ringent taste. The species called the Rajakshavak-Shakam, as well as the one called Sathi-Shakam, is astringent in its property, cooling in its potency, easily digestible and is not hostile to (does not enrage or aggravate), (subdues D.R.) the humours. The species known as the Harimanthajam is sweet in taste and diges5-20

THE SUSHRUTA SAMHITA. [ Chap. XLVi.

tion but is difficult to digest. The species known as Knlayani (leaves of the Matara pulse; is purgative and sweet in taste. It produces a state of dryness in the organism and extremely generates the' Vayu. It tends t(i dislodge the deranged humours from their locations in the upper part of the body Sramsanam). The Putikaranjas are heat- making in their potency and alleviate oedema and anasarca. They are pungent in digestion, easily digestible and subdue the Vayu and the Kapham. The leaves of the Tamvula are sharp, heat-making (in their potency; and bitter, astringent and pungent in taste. They tend to aggravate the Pittam, are aromatic, prove beneficial to the voice, and remove viscidness in the organism. They pacify the Kapham and Vayu in the system, are appetising, pungent in digestion and deodorant, and tend to remoAe the fetid smell in the mouth, cleanse it of all impurities and alleviate all itchinf^ sensations experienced inside its cavity. This ends the description of potherbs.

The Flower Croup :— The flowers of such trees as.the Kovidara, Shana, and Shalmali are sweet in taste and digestion and prove curative in cases oi haemoptysis The flowers of the Vrisha and Agastya have a bitter taste, are pungent in digestion and alleviate a wasting cough (Phthisis). The flowers of the Madhu-shigru and Karira are pungent in digestion. They destroy the Vayu and increase the discharge of

Chap. XLVI. J SUTK ASTH A N A M .

5^1

stool and urine. The Agastya flower is neither too coohng nor inordinately heat-making in its potency and proves specftilly beneficial in cases of nightblindness (Nyctalopia). The flowers of the RaktaVriksha, Ximva, ]\Iushkaka, Arka, Asana and Kutaja trees subdue the Pittam and Kapham, and prove curative in skin diseases ( Kushtham).

The Padnia has a bitter and sweet taste, is cooling in its potency, and subdues the deranged Pittam and Kapham. The Kumuda has a sweet taste, and is shmy, demulcent, pleasing and cooling in its potency. The two varieties of the same species known as the Kuvalayam and the Utpalam, slightly differ from the preceding varieties in their properties. The Sindhuvaram is renowned for its virtue of destroying the Pittam. The Mallika and Malati flowers have a bitter taste and subdue the Pittam owing to their sweet scent. The Vakulas, like the Patala flowers, are sweet smelling and pleasant, their pleasing and odoriferous property instantaneously permeates the whole system. The Xagam (flower), lik.e the Kumkumum, is antitoxic and subdues the Pittam and Kapham. The Champakam is curative in cases of haemoptysis. It is both cooling and heat-making in its potency and subdues the deranged Kapham. The Kinshukam, like the Kurantakam, subdues the

Kapham and Pittam. 66

522 THE SUSHRUTA SAMHITA'. [Chap.XLVI.

A flower should be understood as possessed of the same properties which are natural to the tree or plant on which it grows. The (tehder stem) of the Madhu-Shigru is pungent in taste and subdues the deranged Kapham.

The Kshavaka, the Kulechara, and the tender sprouts of Vansha^ etc., generate the deranged Kapham, and tend to increase the discharge of stool and urine.

Metrical Texts : — The Kshavakam helps the germination of worms in the intestines. It is slimy and sweet in taste, and tends to increase the secretions of the internal organs. It generates the Vfiyu and does not inordinately increase the Pittam and Kapham in the body. The tender sprouts of Venu generate Kapham and are sweet in taste and digestion. The}' can be but imperfectly digested and produce the Vayu in the organism. They ha-se a slightly astringent taste and tend to produce a state of extreme parchedness in the system.

The Udbhida Group :— Mushrooms are generally found to grow on stacks of straw (Paiala), or are seen vegetating on the stems of bamboo (^Venu) or sugar-cane (Ikshu , or as sprouting up from beneath tlie surface of the ground (Udbhida), or growing on a heap of decomposed cow- dung (Karisha.) Of these, those which grow on stacks of (decomposed) straw

Chap. XLVI. ] SUTRASTHANAM. ^23

(Palalam) are sweet in taste and digestion and tend to produce a state of dryness in the organism. They subdue the three'deranged humours of the body. Those which vegetate on the stems of sugar-canes (Ikshujam) have a sweet pungent taste. They leave an asti'ingent after-taste in the mouth and are cooh'ng in their potency. Mushrooms growing on decomposed cowdung (Karisha) should be regarded as possessed of properties similar to those of the preceding class. They aggravate the Vayu, are heat-making in their potency, and have an astringent taste. Those which vegetate on the stems of bamboos (Venuja) have an astringent taste and tend to enrage or aggravate the bodily Vaj^u. ^Mushrooms which grow on the ground (Bhumija) are heav}' of digestion and do not inordinately generate the V^yu, their tastes varying according to the soil

they grow on.

Pinya'ka Group : — The* Pinyaka {levigated pov,'deror cake of linseed or mustard pressed in an oil-mill), the Tilakalka (the levigated powder of sesamum of which the oil has been similarly pressed out), and the Sthunika-shuska-Shaka (leaves and stems of plants pasted and made into pills or balls) tend to enrage all the deranged humours.

IVIctrical Texts: — Sthunika balls are long retained in the stomach in an undigested state, thus giving rise to a distension of that organ, and

^24 '^HP: SUSHRUTA SAMHITA. [Chap. xlm.

tend to enrage or aggravate the bodily Vayu. Moist Sindakis are the (leaves and stems of the Mulaka, etc. slightly boiled and pasted with pungent and aromatic spices and then made into balls.) There' are two kinds of Sindakis the dr}-- and the moist. They generate the Ysiyu and are appetising, and tend to impart a greater relish to food. All sweet or palatable potherbs are purgative and heavy of digestion, produce a state of dryness in the organism, are generally indigestible and long retained in the stomach in an undigested state, causing it to distend. They are marked with a shade of the astringent in their taste.

or flowers, leaves, fruits, stems and bulbs, each succeeding one is hea^ ier (of digestion) than the one immediately preceding it in the order of enumeration. Potherbs and leaves of edible plants which are found to be rough or pu.trified or worm-eaten, as well as those growing on an improper or incongenial soil, or making their appearance in an unnatural season of the year, should be rejected as unfit for use. This ends the description of the Pushpa-shakas.

The Bulb Group :— Now we shall discourse on the virtues of edible bulbous plants or herbs (Kandas). The bulbs of plants and creepers such as the \'idari-kanda, Shatavari, Visha (bulbs of the lotus plant), Mrinala (the upper stem of the lotus plant), ^Shringataka, Kasheruka,

Chap. XLVI.J SUTRASTHA'NAM.

525

Pindaluka, Madhvaluka, Hastyaluka, Kasthaluka, Shankhaluka, Raktdluka, Indivara and Utpala etc. alleviate lifemo^tysis, are cooling in their potenc)', sweet in their taste and lieavy of digestion. The}" tend to increase the semen in large quantities and augment the quantity of milk in the breast of a human mother. The bulb known as the Vid^riKanda has a sweet taste, and acts as a constructive tonic and is spermatopoietic. It is cooling in its potency, beneficial to the ^oice, and imparts strength to the system. It is extremely diuretic and subdues the Vayu and Pittam, The Shatavari has a sweet and bitter taste and is spermatopoietic. It subdues the Vayu and Pittam, the one belonging to the largesized species being palatable and appetising and tonic. The latter improves the intellect and proves

curative in cases of mesenteric diarrhoea (Grahani)

* and piles, and is spermatopoietic, Rejuvenating, restorative, and cooling in its potency. The under-sprouts of this creeper (large-sized Shatavari) have a bitter taste and subdue the Pittam and Kapham. The Visham* proves curative in cases of haemoptysis, and is long retained in the stomach in an undigested state, though it falls under the category of substances which can be but partially digested. It

* Bulbs of lotus plants — though certain authorities aver that the inner lining or membranous fibres of a lotus-stem are called Visha, the outer covering being known as the MrinSlam,

526

THE SUSHRUTA SAMHITA. [Chap. XLVI.

is tasteless or insipid, generates the Va3'u, and is hard to digest, producing a condition of dryness in the organism. The bulbs known as the "Shringataka and the Kasheruka are heavy of digestion, are long retained ' in the stomach in an undigested state, and are cooling in their potency. The Pindalukam generates the Kapham, is heavy of digestion, and tends to enrage or agitate the bodily Vayu. The Surendrakanda is pungent in digestion, generates the Pittam and subdues the Kapham. The sprouts of the Venn are heavy of digestion, and tend to enrage the Kapham and V^3'u.

The bulbs (Kanda) known as Sthula-Kanda, ShuranaKanda, and Manaka, etc. have a slightly astringent and pungent taste, and tend to produce a state of dryness in the organism. They are heav}' of digestion, and subdue the Pittam, and are long retained in the stomach in an undigested condition.

Metrical texts : The species known as the Manaka is sweet, and cooling in its potency and heavy of digestion, while the one called the Sthula Kanda. is not inordinately heat-making in its potency. The species Surana is usually found to be curative in cases of piles and rectal polypi and condylomata. The bulbs of such aquatic plants as the Kumuda, Utpala and Padma have an astringent taste and are sweet in digestion. They are cooling in their potency and tend to enrage the Vayu and yacify

Chap. XLVL] SUTRASTHANAM.

527

or subdue the deranged Pittam. The bulb known as the Vrahakanda is pungent in taste and digestion, and is possessed of spermatopoietic, tonic^ rejuvenating and restorative properties. It subdues the Kapham, and proves efficacious in cases of MehU, skin diseases (Kushtham), and in aihuents due to the presence of parasites in the intestines. The toppiths of such trees, as the Tala, Narikela, Kharjura etc., are sweet in taste and digestion. They prove curative in cases of haemoptysis, and are spermatopoietic. They subdue the Vayu and generate the Kapham in the body. Edible bulbs, which are extremel}' tender or immature, diseased, decomposed or sprouting in an improper season of the year, or are worm-eaten, should be rejected as unfit for use. This finishes the description of the bulb group.

The Salt Gnoup (Lavana Varga) :— The different varieties of salt such as the Saindhava, the Samudra, the Vida, the Sauvarchala, the Romaka and the Audbhidam (prepared from vegetable alkah), etc., should be successively deemed as more heat, Vayu, Kapham, and Pittam making, and more demulcent, sweeter and more purgative and diuretic, considered in the inverse order of enumeration.

Saindhava salt is beneficial to the eyes, palatable, relishing, light, appetising, demulcent, slightly sweet in digestion, spermatopoietic and cooling in its

528 "I'HE StTSHRUTA SAMHlTA. [Chap. XLVi.

potency. It is one of the most potent auxiliaries in combating the action of the deranged humours of the body. The variety called the Samudram (sea-brine) is sweet in digestion, and not inordinately neat-making in its potency. It is not indigestible, but purgative, slightly demulcent, and does not inordinately generate the Pittam, and is good in attacks of colic pain (Shula). The variety known as Vida salt is a little alkaline (in its taste) and is appetising. It tends to produce a condition of dryness in the organism, and proves beneficial in cases of colic (Shula,) and in diseases affecting the heart. It imparts a relish to food, is sharp and heat-making in its potency, and restores the deranged bodily Vayu to its normal state (restoring or setting aflow the nerve-current by removing any obstruction). Sauvarchala salt is light of digestion, heat-making in its potency, and pungent in taste. It is appetising, has an agreeable aroma, removes any viscidness from the internal organism, and proves curative in cases of abdominal glands, colic pain and incarceration of scybala in the bowels. Romaka salt is sharp and intensely heat-making. Its action permeates the whole system immediately after its use, and is pungent and light of digestion. It subdues the Vayu, tends to increase the secretion of the internal organs, enters into the minutest capillaries of the body, and is purgative and diuretic. Audbhida salt is light, sharp, and heat- making in its potency.

Chap. XLVI. ] SUTRASTHANAM. ^29

It acts as a moistener to the internal organs, has a pungent bitter taste, and is charged with a small quantity of alkali. It permeates the minutest capillaries, and tends to restore the deranged Vayu to its normal condition. Gutika salt destroys the deranged Vayu and K^pham, and is vermifugal, appetising, digestant and purgative. It tends to aggravate the Pittam and acts as an internal liquefacient or antifat. The salt quarried from a salt mine situated at the foot of a hill (Shailamulaja), or from a sandy (Valukelam) or alkaline soil (Ushakshara\ has a pungent taste, and helps the disintegration of Kapham, etc. (Chhedi). It is also called pungent (Katu) salt.

The group of Alkalis .—The different varieties of alkali (Kshara) such as the Javakshara vCarbonate of potash), the Svarjikakshara^ the Pakima and the Tankana cifre abdominal glands, piles, mesenteric diarrhoea, and gravel and stone in the bladder. All these varieties of alkali should be regarded as possessed of digestant or stomachic properties. Their abuse is known to have brgught about cases of hcemoptysis. Of these_, the varieties known as the Javakshara and Svarjikakshara are inflammatory as fire, and they tend to reduce Kapham, remove Vibondha (suppression of stool etc.), piles, and abdominal glands and prove curative in cases of enlarged spleen. They are anti-spermatopoietic. The alkali

67

^^O THE Sl'SHKUTA SAMHITA'. [Chap. XL\i.

known as Usharaksliara is heat-making in its potency, and subdues the deranged V^yu. It tends to increase the shmy (mucous; secretions in the organs and is detrimental to the strength of the body. The variety called P^kima tends to reduce obesity, causes a free and increased discharge of urine, thus full}- relieving the bladder of all its contents (lit : bladder-cleanser). The alkali known as the Tankanakshdra (borax) tends to produce a condition of dryness in the organism, generates the Vayu, subdues the Kapham, and is appetising in its property. It is moreover known to bring about a derangement of tlie Pittam. and is sharp in its potency.

The lYletal group: --Gold has a sweet ;uid agreeable taste, acts as a tonic or restorative elixir, imparts rotundity to tlie body, and subdues the action of all the three deranged humours of the body. It is cooling and antitoxic in its potency and invigorates the eyesight. Silver has an acid taste, is laxative and cooling (in its potency), presents a glossy or oily aspect, and destroys the Pittam and Vayu, Copper has a sweet and astringent taste, and acts as a liquefacient and corrosive agent. It is laxative and cooling in its ]~)otency. Kansya Indian bell -metal) has a bitter taste, and acts as a liquefacient agent. It subdues the Kapham and Vayu, and is beneficial to the eyesight. Iron generates Vayu, is cooling in its potency, allays thirst and subdues

Chap. XLVi.] StJTRAStHANAM. ^31

the deranged Pittam and Kapham. Zinc and lead are vermifugal, as well as liquefacient and corrosive. They have a saline tas*e. Pearls, corals, diamonds, sapphires, Vaidurya (lapis lazuli), crystals, etc. are beneficial to the sight, and cooling in their potency. They ar« antitoxic and act as liquefacient or corrosive agents. They are possessed of sacred prophylactic virtues, and bring good luck to men who wear them, and cleanse their wearers from all impurities. Thus the description of the salt group is ended.

IVIetrical texts : —The intelligent shall determine the properties of cereals, flesh, fruits, potherbs, etc., (other than those described under their respective heads in the present chapter), which should be determined with the help of their respective tastes, as well as from the nature of the predominant material principles which enter * into their composition. The Shastika, barley, wheat, Rakta-Shali, and the pulses such as the Mudga, the Adhakia, and the Masura should be regarded as the best and by far the most nutritious of the cereals which fall under the respective heads of the Paddy Group (Dhanyavarga). The flesh of the Lava, Tittiri, Saranga, Kuranga, Ena, Kapinjala, Mayura (peacock), Varmi and Kurma (tortoise) should be regarded as the best of those of all other animals respectively belonging to their own species. Of fruits, those called Dddimva, A'malaka, Drdkshd,

532

THE SUSHRUTA SAMHITA. [Chap. XLVI.

Kharfura, Parushaka, Rcijddana and ■ Mdtulunga should be considered as the most commendable and efficacious. Of potherbs those- known as the Satma, Vdstiika, ChuchcJmka, Chilli, Mulaka-Potikd, Mandi'ikaparnij and Jivanti should be regarded as possessed of the most commendable properties. Cow's milk is the best of milks, and similarly, clarified butter made from the milk of a cow should be considered as pre-eminently the best and the most efficacious of clarified butters.

Saindhava salt is the best of all other salts. Dhdtri and Dddhnva fruit are the best of all the acid kinds ; Pippali and Ndgara of all pungent, and Patola and Vdrtdkam of all bitter vegetable substances. Honey and clarified butter occupy the highest place in the list of all sweet articles. Pugaphalam and Parushakam are the best of all astringent fruit. Sugar is pre-eminently the best of all the modifications of the sugar-cane juice, while Madvirka and Asava (grape-juice) are the best of all cordials. Similarly, the corn (lit : paddy) of a year's standmg or matured for a year after being harvested, is the most efficacious. The flesh of a young animal, as well as well-cooked rice prepared, that day, fully ripe fruit, and fresh and tender potherbs should be deemed as the best of their respective kinds.

The kritarina varga :- Now we shall fully

Chap. XLVI. ] SUTRASTHANAM. 533

deal with the properties of cooked and prepared food (Kritaniias). A gruel (Manda) of fried paddy seasoned with ^/owdered Pippali and Nagara proves a wholesome diet to a patient after the exhibition of purgatives and emetics, inasmuch as it is digestantf appetising and agreeable, and tends to restore the bodily Vayu to its normal condition. Peyd is diaphoretic, appetising, light of digestion, diuretic (lit : bladder-cleanser). It allays thirst and hunger, and tends to remove the sense of fatigue and exhaustion. It serves to rekindle an impaired appetite and restore (lit : soothes down) the deranged Vayu to its normal condition. Vilepi acts as an emulcent food and soothes the entire organism. It is tonic, and imparts strength and rotundity to the frame. It is light, astringent, appetising, agreeable, quenches thirst and satisfies hunger. The Yavdgii, when cooked with meat, potherbs and fruit, is hard to digest. It is otherwise agreeable, soothing, s}iermatopoietic, tissuebuilding, and tonic. ]\Ianda is prepared by carefully excluding all the residuar)- shreds of its component substances, while Peya is cooked without any such exclusion. A gruel, which abounds with such^ seedy shreds, is called Vilepi, while the variety, which is slightly fluid and extremel}' seedy in its consistency, is named Yavagu. The preparation known as the Payasa (a sort of porridge cooked by boihng rice with milk and sugar) is long retained in the stomach in an undigested state and is heavy of digestion,

534 T'HE SUSHRUTA SAMHITA'. [ Chap. XLVi.

though it tends to impart strength to the body, and generates fat and Kapham in the organism.

The dish called Krishara (a gruel cooked by boiling rice with flesh and sesamum) generates the Kapham and Pittam, imparts strength to the body, and subdues the Va5''u. A meal consisting of white coloured, well threshed, sweet smelling rice, which has been washed with care and properly boiled, and well strained afterwards, is digested with ease and in the shortest space of time, in the event of it being eaten hot or warm. On the contrary, a meal consisting of uncleansed and unwashed rice improperly boiled and taken cold without having been properly strained takes a longer time to be digested. Fried rice is light and aromatic, and generates the Kapham. Rice boiled and cooked with clarified butter or any such fatty substance, as well as with meat, acid fruits, or with any kind of pulse, forms a rich and hea^•^• food which helps to build up new tissues, and imparts strength and rotundity to the body. Rice boiled and cooked with milk (in a manner other than that of preparing the Payasa) acquires properties similar to those of the preceding one. A soup made of anv sort of fried pulse (such as the Mudga, etc.! without its husks is light and wholesome. Similarly, potherbs (Shakas) well boiled and well squeezed and subsquently cooked with oil or any ohter

Chap. XLVI. ] SUTRASTHA'NAM. ^35

lardaceous substance are wholesome, while those which are cooked in a different manner should be considered as possessed of Contrary virtues.

Meat is naturally spermatopoietic and jmparts gloss and strength to the system. Moreover, that which has been cooked and prepared with clarified butter, curd, sour gruel (Kanjika), acid fruits (as the pomegranate etc.) pungent and some aromatic condiment, (as black pepper, etc.) should be considered as a very wholesome diet, though heavy of digestion. It is possessed of relishing, strength-giving and tissuebuilding properties.

The condensed soup or extract of the afore said meat, thickened with milk curd and clarified butter, and seasoned and cooked with such aromatic condiments (as black pepper, asafoetida, etc.), tends to aggravate the Pittam and Kapham, and acts as an appetising, constructive tonic. The meat, which has been several times fried with clarified butter and then boiled in warm water and afterwards prepared dry with such condiments as Jiraka, etc. (so as to have all the butter and seasonings fully absorbed in its body — Parishushka-Mansa) should be considered as a toothsome, exhilarating, emulcent food, though heavy of digestion. It imparts firmness to the limbs and increases a relish for food, improves the appetite and intellect,

536 THE SUSHRUTA SAMHITA. [ Chap. XLVI.

builds up fresh tissues, gives rotundity to the frame, and produces an increased quantity of semen and (ojas) albumen in the organism. Tue meat cooked and prepared in the foregoing manner, when minced and made into cakes, is called Ullupta-Mansam, which resembles the above-said Parishushka-Mansam in its properties, though it is lighter than the latter owing to the fact of its having been cooked over a charcoal fire. The same meat, cooked on an iron rod over a charcoal fire, becomes a little heavier as far as digestion is concerned, inasmuch as it is roasted with clarified butter, etc.

The varieties of cooked meat such as, the Ullupta (minced meat), the Bharjita (fried), the Pishta (made into balls or cakes), the Pratapta (roasted with clarified butter over a charcoal fire), the Kandupachita (dipped in mustard oil and powdered aroiuatic condiments and roasted and done to a honey colour over a charcoal fire), the Parishuska and the Pradigdha go by the general name of Shulyam (cabob). Of the varieties of Shulyam, those which are boiled with oil should be considered as heat-making in their potency, heavy of digestion and as generating the Pittam, Avhile those, which have been fried with clarified butter, should be regarded as light, appetising, agreeable, relishing, beneficial to the eyes, and cooling in their potenc}'. They also subdue the Pittam and are pleasant to the

Chap. XLVI. ] SUTRASTHANAM. ^^j

taste.* A tbin meat soup is a pleasant tonic, and proves beneficial in cases of dyspnoea, cough, and consumption. It subdues the Pittam and Kapham, destroys the V^yu, and has an agreeable taste. It is wholesome to persons of weak memory and reduced semen, as well as to those suffering from cachexia peculiar to chronic fever, from general emaciation of the body, from ulcerative endocarditis (Urakshata;, or from diseases affecting the voice or the albumen (ojas). It is known to bring about an adhesion and reduction of fractured and dislocated bones, and increases the quantity of semen and oja (albumen) in subjects found wanting in those two important principles of hfe. Meat-soup, prepared with the juice of the Dadima, etc., and seasoned with pungent condiments, increases the quantity of semen and tends to subdue the action of all the three deranged humours of the body.

The use of meat of which tjie essence has been previously extracted fails to contribute to the growth and strength of the organism, and is long retained in an

* Addifional text : — In the dish known as the Prataptam, the meat is first fried with clarified butter, then pasted and flavoured with the addition of curd, pomegranate-juice etc. and is again cooked with clarified butler, Ajaji, and Sdmudra salt over a charcoal fire, each of the preceding substances being added to it in succession during cooking over a gridiron. Meat luted with sesamum paste and cooked with the addition of flavouring condiments to a honey colour is called Kandupakkam, while the one soaked in asafoetida and water and cooked over a gridiron over a smokeless fire by sprinkling water over it with the addition of pomegranate juice, etc, is called Shulyam.

68

538

THE SUSHRUTA SAMHITA'. [Chap. XLVI.

undigested state in the stomach and impairs digestion. It is insipid, generates the Vayu in the organism, and tends to produce a state of parthedness in the body. The dish known as the Khanshka Mansa (a kind ©f dried meat) is very hard to digest (heavy of digestion) and proves wholesome only to men of strong digestive powers. The cooked meat called the Veshavara (boneless boiled meat subsequently pasted and cooked with treacle, clarified butter, black pepper, Pippali, and Shunthi, etc.) is heav}- of digestion, demulcent, strengthgiving, and alleviates diseases due to the action of the angry V^yu. The dish known as the Samira is soothing to all the fundamental principles of the organism. It specially removes parchedness of the mouth, allays thirst and hunger, and is palatable and cooling in its potency.

Mudga soup subdues the .Kapham, and is appetising and agreeable. It forms the most wholesome diet to persons whose systems have been cleansed with the aid of purgative and emetic remedies, as well as to those suffering from ulcers. The soup known as the Raga-Shadava (which is another name for Mudga soup prepared with grapes and expressed pomegranatejuice' is light, and imparts a relish to food. It is not hostile to the deranged humours of the bodv but slightly subdues their action). The soup of the Masura, or of the ]\Iudga, or of the Godhuma or

Chap. XLVI. ] SUTRASTHANAM. 53^

of the Kiilattha pulse, prepared with salt is inhostile to the Pittam and Kapham, and is specially recommended in nervous diseases (Vata-Vyadhi . The soup of the Masura etc., cooked and prepared with raisins and pomegranate-juice is beneficial to patients suffering from Vata-Vyadhi. It is relishing) appetising, agreeable, and light (of digestion). Soups of Mudga, etc., prepared with Patola or Ximva tend to reduce the quantity of fat and Kapham in the organism, subdue the Pittam, are appetising and agreeable, and prove curative in cases of Kushtha (cutaneous affections) and diseases of parasitic origin. Mudga soup prepared with ^Nlulaka removes dyspnoea, cough, catarrh, water-brash, fever and a relish for food. It tends to reduce fat and Kapham in the organism, and proves cm-ative in diseases affecting the throat.

The soup of the Kula^tha pulse cures diseases due to the action of the deranged Vayu, as well as asthma, catarrh, and Tuni, Pratituni, cough, piles, abdominal glands (Gulma and Udavarta. Prepared with the expressed juice of the Dadima or Amalaka it acquires an agreeable taste, pacifies the deranged humours, and is light, appetising and strength-giving in its virtues. It proves curative in epilepsy and obesity, and subdues the deranged Vayu and Pittam. Mudga soup cooked with Amalakas acquires an astringent property, and proves beneficial in derangements of the Kapham and Pittam.

^4o THE SUSHRUTA SAMHITA'. [Chap. XLVI.

The soups of the Yava,Kola and Kulattha pulses destroy the Vayu and are beneficial to the larynx. Similarly, soups of all the pulses, which go by the name of ShamiDh^nyas, increase the strength and rotundity of the body. Khala and Kamvalika soups are respectively agreeable and subdue the V^yu and Pittam.

All soups cooked and prepared with the expressed juice of pomegranate should be known as strengthgiving, demulcent, and heavy of digestion. They subdue the Vayu and Pittam. Soups, made and flavoured acid by the mixture of whey, produce the Pittam and tend to vitiate the blood and besides aggravate the effects of anv imbibed poison lurking in the system.

The soups and gruels respectively known iis the Kharayusha,* the Khara-Yavagu,t the ShadavaJ and the Panaka should be prepared with the advice, and according to the instmctions of a physician. The soup, which is cooked or prepared without the admixture of anv salt, condiments (black pepper, pungent spices^ or any oily or lardaceous substance, is called the Akrita-Yusha (unseasoned soup), whereas the one which is cooked and seasoned witli the foregoing

* Mudga soup prepared with whej', horse-apple, Amrul (oxalic corniculata), cumin seeds, black pepper and the roots of Chit A (Plumbago Zeylanica).

t Gruel prepared in the manner of Khara-Yusha.

t Mudga soup in the composition of which things of sweet, saline, astringent, acid and pungent tastes largely enter,

Chap. XLVI. J SUTRASTHAXAAI. ^^l

spices and* substances oil, clarified butter, etc., is called a seasoned soup (Krita Yusha). Of the soups and extracts of meat respectively cooked and prepared with the modifications of cow-milk (curd, whey, etc.), Kanjika and acid fruits (pomegranate, etc.) each siltceeding variety should be deemed lighter and more wholesome than the one immediately preceding it in the order of enumeration. The soup cooked with the cream of the curd and the expressed juice of the Dadima is called Kamvalika soup. Articles of food prepared withsesamum and its levigated cake, or those in the composition of which dried pot herbs, rice threshed out of sprouting paddy or Sindaki (a species of potherbs described before) enter, should be considered as hea\y of digestion. They subdue the Pittam and increase the Kapham. The Vatakas resemble the Sindakis in their properties, but are heavy of digestion and admit of being incompletely digested, giving rise to a kind of acid re-acjtion. The varieties of soups known as the Raga* and Shadava are light, tissuebuilding, spermatopoietic, agreeable, relishing, and appetising in their properties. They alleviate thirst, epileptic fits, vertigo and vomiting, and remjove the sense of fatigue or exhaustion.

The variety of food known as the Rasalat is con-

* Is made of sugar, Saindhava sail, tamarind, Sarjikshdra, Parushaka and the expressed juice of Jambuline fruits ; while the Shadava soup is prepared with salt and acid and sweet fruits.

t A sweet aromatic preparation consisting of acid buftalo-curd, refined sugar, milk, powdered cardamom, camphor and black pepper.

542 THE SUSHKUTA SAMHITA. [ Chap. XLVI.

structive, tonic, demulcent, spermatopoietic and relishing. Curd sweetend with treacle is agreeable. It generates the Vayu in tlie system, and tends to increase the oily principle in the organism. Powdered barley soaked in clarified' butter and made into a dough with water, which is neither too thick nor too thin in its consistency, is called Mantha, which acts as a tonic immediately on it being partaken of. It allays thirst and removes the sense of fatigue and exhaustion. The Mantha, treated with treacle and clarified butter, proves curative in cases of difficult urination and obstinate Udavarta. A Mantha prepared with sugar, raisins (Drdksha) and the expressed juice of sugar-cane, removes diseases due to the derangement of the Pittam. Mantha, containing raisins and Madhuka fruit, successfully combats diseases brought about tliroagh the action of the deranged Kapham. A Mantha saturated with the three aforesaid sybstances (acid and lardaceous, sugar and raisins) tends to restore the stool to its normal condition.

Th^ Pariakas :— Well diluted treacle (Panaka\ no matter whether it has been rendered acid or not with the admixture of Amla lemon juice), is diuretic and heavy in respect of digestion. Water saturated with treacle, Khanda (unrefined sugar), sugar or gi-apes, and made acid with the admixture of an}- acid substance, and scented with camphor, should be deemed the

Chap. XLVi.j SUTRASTHA'NAM. 543

best of refrjsshing beverages. Water saturated with the (expressed juice of) grapes removes the sense of fatigue, allays thirst, anfi alleviates epileptic fits, and burning sensation of the body. Water potion flavoured with the (expressed juice of) Kola or Parushaka is agreeable and long retained in the stomach in an undigested state. The lightness or heaviness of a potion (Panaka should be determined according to the quantities, properties and preparations of the articles and substances that enter into its composition. Here ends the description of the specific properties of Auiieties of prepared food, etc. (Kritanna).

Now we shall describe the virtues of the articles of confectionary according to their tastes, potencies, and digestive reactions.

Confectionary — Such as is made with the modifications of milk^ is called the Kshira Bhakshyas (flour dissolved and stirred in n'ilk with sugar, etc.) It is tonic, spermatopoietic, agreeable, appetising and aromatic, and tends to impart rotundity to the frame. It subdues the Pittam and does not belong to the gi"Oup of inconpletely digestibles. Of these, the variet}' known as the Ghritapuras articles of food prepared bv putting clarified butter in doughs of corn-flour) is strength- giving and agreeable. It subdues the Vayu and Pittam, is spermatopoietic, and heavy of digestion, and tends to create new flesh and blood. The

544

THE SUSHRUTA SAMHITA. [ Chap. XLVi.

articles of food known as the Gaudikas prepared by putting treacle into doughs of corn-flour) are flesh-making, spermutopoietic, and heavy in respect' ©f digestion. They subdue the Vayu and Pittam and generate the Kaphanr, and do not give rise to any reactionary acidity after digestion. The articles of food bolonging to the groups of Madhumastakas, Sanyavas, and Pupas, are heavy in respect of digestion but are flesh building in their properties. Modakas are extremely indigestible. Sattakas (curd cream saturated with unrefined sugar and powdered Trikatus, and then filtered through a piece of clean linen, and seasoned with camphor and pomegranate seeds) impart a relish to the food. They are appetising, beneficial to the voice, heavy in respect of digestion, extremely palatable and strength-giving. They subdue the Vayu and Pittam (Kapham according to others . Vishyandana* is agreeable, aromatic, sweet and demulcent. It destroys the Vayu, and generates the Kapham and is heavy, and strengthgiving. Articles of food or confectionary made of powdered wheat (Samita act as constructive tonics, and subdue the Vayu and Pittam. Of these, the variety known as tlie Phenaka Khdja of our present-day confectioners) is agreeable, extremely wholesome and light. Cakes stuffed with Mudga-Veshavaras are long

* Powdered wheal treated with milk, clarified butler and treacle, andmade into a paste neillicr to^T «:l;ick nor too ibin in its consistency is called Vishyandana.

Chap. XLVI. ] SUTRASTHANAM. ^45

retained in* the stomach in an undigested state, while those containing minced and pasted meat (Veshav^ras) are heavy and flesh building in their properties. Confectionary known as the Palalas (a preparation of treacle, pasted sesamum and corn flour) generktes the Kaphani ; while the Shashkulis (Luchis and Kachuris of our modern confectioners) tend to increase the Pittam and Kapham in the organism. Cakes made of powdered rice (Pishtakas 1 are heat-making in their potency and tend to enrage or aggravate the Kapham and Pittam. They further give rise to a reactionary acidity after digestion, and are specially heavy in respect of digestion, and are slightly strength-imparting. Confectionary made of Vaidalas (such as the Mudga pulse etc.) has an astringent taste, is light in respect of digestion, subdues the V^yu and Kapham, is purgative, and tends to restore the Pittam to its normal state, though apt to be long retained in the stomach in an undigested state. Cakes made of Masha pulse are tonic, spermatopoietic and heavy of digestion. Similarly, those that are made of Kurchika are heavy in respect of digestion and do not inordinately generate the Pittam. Articles of confectionary made of sprouting Mudgas, etc., are heavy of digestion, generate the Vayu and Pittam, give rise to a reactionary acidity after digestion, and tend to bring on nausea and waterbrash (Utklehsha), besides producing a parched condition in the organism, and also affecting 69

546 '^HE SUSHRUTA SAMHITA'. [Chap. XLvi.

the eye-sight. Confectionary fried in clafified butter has an agi-eeable taste and aroma, is light, spermatopoietic, and tonic, subdues 'the Vayu and Pittam, and tends to improve the complexion and invigorate the eyesight. Similarly, that which is Iried in oil is heavy as regards digestion, pungent in its digestive reaction, and heat-making in potency. It destroys the A'ayu, generates the Pittam and tends to affect tlie sight and produces cutaneous affections. Confectionary made of fruit, meat, modifications of sugar-cane juice (treacle, sugar, etc.), sesamum and Masha pulse is tonic, heavy of digestion, tissuebuilding and palatable. Articles of food fried in broken vessels of ])aked clay, or cooked over a charcoal fire should he considered as light in respect of digestion and as possessed of the ^■irtue of aggravating the bodily Vayu, while those that are prepared with lumps of curdled milk should be considered as heavy (of digestion) and as increasing the Kapham. Kulnidshas ( half boiled Chanakas or gram) generate the A'ayu, produce loose stool, and are heavy of digestion, and tend to produce a condition of parchedness in tlie organism. Articles of food made of fried harlev (Vatyai prove curative in cases of Uda^■arta, cough, cataiTh and Meha. Dhana fried liarley) and Ulum\a (Mudga pulse etc., boiled over a fire) are light of digestion and absorb the excess quantity ot fat and Kapham in the bod}-. Barley powder (dissohed in

Chap. XLVI. ] SUTRASTHANAM. ^^y

water so as to form a sort of thin, pasty potion) is flesh-building and spermatopoietic. It allays thirst, acts as an instantaneous tonic, subdues the Pittaui. Kapham and Vayu, and is possessed of purgative properties. Made into thin pasty balls or lumps the^' become heavy as regards digestion, while transformed into a thin potion with the addition of a copious quantity of water the}' are known to acquire a contrary virtue (light). Barley powder used as lambative is easih^ and speedily digested owing to the softness of its consistency. Fried paddy alleviates vomiting and dysenter}', and has an astringent sweet taste. It is appetising, tonic, and light of digestion, allays thirst, constipates the bowels, and tends to restore the deranged Kapham to its normal condition. Pulverised fried paddy alleviates thirst, vomiting, and a burning sensation of the skin, arrests perspiration, and proves curative in cases of hasgioptysis and Dahajvara (a type of bilious fever characterised b}- unq\ienchable thirst and hyperpraxia). Prithuka (thrashed or pasted paddy) is heavy of digestion, demulcent and flesh-building, and increases the Kapham in the system. Taken with milk it acts as a tonic and is laxative and destroys the Vayu. Immature or newly-harvested rice has a sweet taste, is hard to digest and acts as a tissuebuilder. Old or well matured rice brings about the adhesion of fractured bones and proves curative in cases of Meha. As a large variety of substances

548

THE SUSHRUTA SAMHITA.

[ Chap. XLVI.

enters into the composition (of our daily food\ a physician should prescribe a course of diet for his patient after carefully considering the nature of the food stuffs and the properties they acquire through combination and seasoning, as well as the natural longings of a person for a certain kind of food during the preponderance of certain deranged humours of the body.

Anuparnam or After- Potions :— Now

Nve shall discourse on drinks and potions which are found to be beneficial when taken after a certain kind of food (Anup^nas.)

Certain people oppressed with an acid taste naturally long for sweets, while others in full satiet}" of sweet articles have a relish for acid things. Hence something acid is good for the eater of sweets, and sweets are good for men who have partaken of an acid food.

Cold water and warm water> Asava ( wine), Madya (spirits), the soup of Mudga pulse etc., the juice of acid fruits, sour paddy gruel, milk and essence of meat are generally used as drinks after a full meal. Of these, that alone which would prove beneficial to a person should be given him in an adequate quantity. The intelligent physician should determine the kind of after- drink (potion) required in each case after taking into consideration the nature of the disease under treatment, the season of the year, and the properties of the solid or Hquid substances that enter into the composition of the

Chap. XLVI. ] SUTRASTHA'NAM.

549

diet. Of all kinds of after-potions, clear heavenly (atmospheric) water, kept in a pure vessel, should be deemed the bes^, inasmuch as such water contributes in every way to the welfare (is conducive to the bodily growth) of a person throughout his life, and all the six different tastes are inherent in that heavenly fluid. Briefl}^ we have stated the rule to be observed in respect of after-potions, now we shall dilate upon their specific properties. Hot water should be taken after any oih' or lardaceous substance other than those known as the oils of Bhallataka and Tauvaraka. Certain authorities hold that the soup of Mudga pulse and sour rice gruel (Kanjika) should be respectively taken (in summer and winter) after having taken a large quantity of oil in the course of a meal. Cold water should be taken after cakes and hone)-, as well as after curd, Payasa porridge, and also in cases of poisoning and derangements due to the effects of wine. According to several authorities tepid water should be taken after an}- kind of cake (preparation of rice paste etc.)

Milk or meat essence should be prescri'bed as an after-potion to persons habituated to meals of Shall-' rice or Mudga pulse, or who have become fatigued with the labours of a battle or of a long journey, or w^ho are oppressed with the heat of the sun or of a blazing fire, as well as to those who would

550 THE SI\SHRUTA SAMHITA. [ Chap. XLM. J;

be found to be o^-ercome from the effects of poison or wine. Sour rice gruel, or cream of curd should be drunk after having taken Masha pulse, etc. W,me (Madya) is the proper after- drink for persons addicted to it, which is also recommended alter a meat diet. Cold water or acid fruit juice (such as that of the pomegranate, etc.) forms the best after-drink for those who are not in the habit of taking wine. Milk is ambrosia to persons enfeebled with arduous study, or excessive sexual intercourse, and to every one after an exposure to the sun after a long troubled journey. Wine (Sura) is the afterdrink for enfeebled subjects, and water saturated with honey is the potion for corpulent persons. Healthy persons may use a ^■ariety of desserts and beverages during and after meals. Things which are demulcent in their virtues and heat-making in their potency should be considered as a wholesome diet in diseases due to the deranged Vayu. Substances, which are heatmaking in their potetlcy and tend to produce a condition of parchedness (Ruksha) in the organism, should be prescribed as a wholesome diet in diseases brought about through the action of the deranged Kapham. Similarly, those which are sweet and cooling in their potency, prove wholesome in Pittaja distempers. Milk and the expressed juice of sugar-cane are beneficial to persons suffering from haemoptysis. The Asavas (wines) of the Arka, Shelu, and Shirisha are beneficial to those suffering from the effects of any poison.

Chap. XLVI. ] SUTRASTHANAM.

55^

Now wfe shall separately describe the after-drinks to be taken after having used the articles of food dealt with under the several groups discussed before. The acid soup of Indian Jujubes (Kola) should be taken after a meal consisting of any of the afore-said cereAls such as, the Shukadhanyam, Kudhanyam, etc. Sour gruel should be used after a meal of Mudga pulse, or of any similar grain. The Asa\a (vN'ine of the Pippali should be used after a meal of the long thighed venisons, or of the flesh of those of the Dhanvaja family. Kola and Vadara wines should be used after having taken the cooked flesh of the fowls of the \'ishkira species. The wine of Kshira-Vriksha should be used after a meal consisting of the flesh of the Pratuda species. Cocoanut and date palm wines should be used after having eaten the flesh of the cave-dwelling .(guha-shaya) species. Krishna Gandha wine should be used after the flesh of the P^irna-Mriga (arboreous) familv. Ashvagandha wine should be taken after the flesh of the Prasaha species. Phalasara wine should be taken after the flesh of any of the holedwelling (Vileshaya) animals. Triphala wine should be taken after the flesh of an animal with unbifurcated^ hoops (Ekashapha). Khauira wine should be taken after the flesh of an animal with bifurcated hoofs.

The Asava (wine of Shringataka or Kasheruka should be taken after havmg eaten the flesh of an animal of

552 THE SUSHRUTA SAMHITA. [ Chap, XLVi,

the Kulechara (frequenting the shores of lakes etc.l species. The same wines should be regarded as proper after-potions after a meal consisting of molluscs (Koshastha), or of the flesh of an animal of the Padi (lizard) family. Asava of sugar-cane (vinegar) should be taken after having eaten the flesh of an animal of the Plava (diving) family. Mrinalam wine should be taken after any Nadeya fish (whose habitat is the river). Matulungu wine should be taken after the flesh of any of the sea fish (Samudra). Padma (lotus bulb), wine should be taken after acid fruits. Pomegranate, or Vetra wines should be taken after astringent fruits. The Asava of Kanda [Khanda— D. R.] treated with the three pungent drugs known as the Trikatus should be taken after sweet fruits. Sour and fermented rice gruel should be taken after Tala fruits, etc. The wine of Durva, Nala, or of Vetra should be taken after pungent fruits. The Asava of Shvadanstra or of Vasuka should be taken after Pippalis, etc. Darvi, or Karira wines should be taken after Kushmandas, etc. The Asava of Lodhra should be taken after taking the Chuchchu, potherbs etc. Triphala wine should be taken after the Jivanti, potherbs, etc., and the same rule should be observed in respect of Kusumbha potherbs.

The Asava (wine) of the drugs known as the Mahd Panchamula should be taken after such potherbs as

Chap. XLVI.] SUTRASTHANAM. 553

the Mandufta-parni, etc. Wines of acid fruit should be taken after the pitli or marrow of such trees as the Date-pahn, Tala, etc. The wine known as the Surasava, or fermented rice gruel should he taken after an excess of Saindhava salt, etc. Water may be* taken in absence of the proper after-drink in all cases.

Authoritative verses on the subject.— Atmospheric or rain water is the best of all drinks and cordials. That kind of water is wholesome to a person to which he is habituated from his birth. Hot water is beneficial in derangements of the Vayu and Kapham, and cold water is good in diseases which have their origin in the vitiated blood, or in the deranged Pittam. An excessively heavy meal, as well as the one which usually tends to derange the fundamental humours of the body, may be easily and speedily digested with the help of a suitable afterdrink. A proper after-potion taken after a meal brings on a fresh relish for food, increases the bulk of the body, acts as a spermatopoietic beverage, disintegrates the combination or accumulation of the deranged bodily humours, soothes the organism, increases the softness of the body, removes the sense of fatigue and exhaustion, brings on pleasurable sensations in its train, stimulates the appetite, subdues or pacifies the deranged bodily humours, allays the thirst, improves the complexion, and imparts tone and vigour to the system.

70

554

THE SUSHRUTA SAMHITA. [Chap. XLVI.

Any beverage resorted to at the commencement of a meal tends to produce a gradual emaciation of the frame; the one taken during the course of a meal guards against both its thinning and corpulency, while the one drunk at the close of a meal serves to greath' add to its growth and rotundity. Hence, drinking at meals should be most judiciously determined and taken with the greatest forethought and discretion. The food carried down into the stomach of a person unused to such liquids long retains undigested and resists being converted into chyme or being digested, and becomes a positive source of discomfort. Hence, the use of an afterpotion is imperatively obligatory on all human beings, except those suffering from dyspnoea, cough, ulcerative endocarditis ( Urahkshata), ptyalism, aphonia, and from diseases affecting the part of the body situated above the clavicles.

After the use of an after-potion, a long walk, a lengthy conversation, singing, sleeping and reading should be refrained from, in order that the im.bibed potion may not affect the stomach, and (aggravate the bodily humours) which taking lodgment about the regions of the throat and chest may give rise to a secretion of mucous, impair the appetite, develop such distressing symptoms as vomiting etc., and produce many other distempers as well.

The lightness or heaviness of a food stuff does not

Chap. XLVI. ] SUTkAS'l'HANAM.

555

go contrary to nature.* These properties depend more upon the mode of cooking or preparing them than upon the nature of tl?e substances themselves;* more upon the quantity in which they are taken than the mode ol their cooking or preparation ;t and more upon the food (ht. boiled rice) itself than upon the quantity of its use, I and more upon the time (of its maturity) than upon the food.§

The question of lightness or heaviness of a food stuff affects the idle, the unhealthy, the luxurious, and men of delicate constitution and impaired appetite, and such nice discernment of the properties of an article of food is not imperatively obligatory on strong, healthy men of active habits and good healthy digestion, who are habituated to hard and solid fares, and who can tolerably afford to dispense with such thoughts , altogether. Here ends the description of the group of after-potions. •

Hear me, O my child, discourse on the rules to be observed in connection with eating. The kitchen

* If it be asked why the flesh of an animal of the Janigh^l?, family is light ? The answer would be because il is naturally so.

* As for example, Wihi corn is naturally heavy of digestion, but* fried Vribi seeds are light, t As for instance, a heavy food should be taken till the appetite is but half satisfied, while an article which is light with regard to digestion may be eaten to satiety. J As for instance, of the varieties of food such as the Manda, Peya, X'ilepi, Bhakta and Pishtaka, each succeeding one is heavier than ihe one immediately preceding it.§ As for example, newly hanested rice is heavier than the one of a year's standing.

556 THE SUSHKUTA SAMHITA. [Ch»p. XLM.

should be made spacious and kept clean and pure, and none but the trusted ones should have access thereto. The physician should get the food or diet prepared by experienced cooks (so as to impart to it the ta^ie and the colour he desires), and have it kept at a clean and pure spot, concealed from the -view of the public. After that, the food having been made innocuous by the admixture of anti-toxic medicines, and freed from all poison by reciting (an Arthavan) mantra over it, and having been besprinkled with the water of mystic incantation, should be served (to the king).

Serving of a IVIcal : — Now I shall describe the mode of serving out the different dishes. Clarified butter should be served out in a vessel of steel (KantaLoha) ; Peya, in a silver bowl ; and all kinds ot fruit and confectionary (such as the Laddukas), on leaves. The preparations of meat known as the Parishushka and Pradigdha Mansam should be served on golden plates ; fluid edibles and meat essences in silver bowls; Katvaras and Kharas in stone utensils ; and cool boiled milk (Payah) in copper vessels. Other drinks, wines and cordials should be given in earthen pots ; and RagaSh^davas and Sattakas, in cool pure glass bowls, or in vessels made of crystal and Vaidurya gems. The cook should ]ilace the bowls containing preparations of pulse, boiled rice and lambatives on clean, spacious trays

Chap. XLVI. ] SUTRASTHA'NAM.

557

of fanciful" design, and spread them out in front fof the king/ All kinds of desserts, confectionary and dry viands should be served on his right, while all soups etc., meat- essences, drinks, cordials, milk, KhadaYusha, and Peya should be placed on his left. Bowls containing preparations of treacle, Raga-Shadava, and Sattaka should occup)- a place midway between the two sets of bowls described above.

The intelligent physician, well conversant with the rules of serving dishes as above laid down, should attend upon the king at his table, and spread out on the purified level floor of a solitary, beautiful, spacious, blissful, perfumed and flower-decorated chamber, and the king should partake of those sacred and pleasant dishes, served neither hot nor cold, and cooked and seasoned in the desired mode, and possessed of their specific tastes. „

The physician in attendance should see that the king first partakes of the sweet dishes, then of the acid and saline, and of the pungent and other ones at the close of the meal.* First or at the forepart of a meal, such fruit as the pomegranate, etc., should be eaten, after that, Peyas and boiled rice and prepared dishes, as

* The lasle of sweel viands ealeii al the outset would naturally go to subdue llie Vdyu located in the stomach ; acid or saline taste partaken of at the middle of a meal would rouse u|) the fire of digestion located in the pancreas (x\gnyashaya), while the pungent taste enjoyed at its close would lend to subdue the Kupham.

558 THE SUSHRUTA SAMHITA. : Chap. XLVi.

well as confectionary. Certain authorities maintain that solid or thick viands should be eaten at the outset, while others a^er that the contrary should be the rule. Of fruits, the Amalaka has the greatest humourdestroying properties, and is the most harmless of them all. Amalaka (fruit) is therefore recommended at the outset, middle and the close of a meal. Such things as the Mrinalam (the stem of a lotus plant), the Visham (the lotus bulb), Shaluka, Kanda and sugar-cane should be eaten at the beginning of a meal, and never at its close. A man, who is well-read in the Science of medicine (Ayurveda), should sit during his meal in an easy posture on a high seat and partake, at the right time, with his body erect and his whole mind engaged in the act of eating light, wholesome emollient and warm viands, which are congenial to his temperament and abound in fluid preparations, with an adequate quantity of boiled rice, neither too hurriedly nor too slowlv, even when feehng the pinch of a keen and piercing hunger.

Food eaten with a good appetite tastes pleasant and relishing. The food which is congenial to one's temperament begets no discomfort after the eating. Light food is soon digested. Emollient food gives tone and vigour to the system. Warm food improves the appetite. Food eaten neither too slowlv nor too hurriedly is uniformly digested. Food abounding in

Chap. Xl.VI.j SUTRASTHAXAM.

559

fluid components is not iniperfecth' digested, nor is attended by any acid reaction. Moderation in food leads to a happy and perfect digestion and tends to maintain the fundamental ]irinciples of the bodv in tlieir normal state. *

During the cold months, when the nights are longer, substances, which tend to subdue the bodily humours which are naturally deranged during that season, should be eaten in the morning, while during the seasons, when the days are inordinately long, things which are congenial in those seasons should be eaten in the afternoon. (In spring and autumn ) when days and nights are equal, the meal should be taken just at the middle part of the day and night.*

A meal should not be eaten before the appointed time, nor before the appetite has fully come. Similarly, over or insufficient eating should be equally refrained from. Eating at an improper time and before the system feels light and free brings on a large number of diseases, and may ultimately lead to death. A meal eaten at an hour long after the appoiiited time tends to aggravate the bodily Vayu, which affects thg

" This rule holds good in the case of persons, who eat a single meal in the course of a day and night. Those, who are in the habit of eating two meals a day, should eat a light half meal at one and quarter Prahara in the morning and another between the third and the fourth Praharas in the afternoon (Panjikdkfira). According to Jejjada, the nieals should be between the third and ilie fourth Prahara both in the day and night.

560 THE SUSHRUTA SAMHITA. [Chc>p. XLVI.

digestive fire, and offers serious obstacles in the way of its digestion. The food thus digested with difficulty in the stomach creates discomforts and destroys all desire for a second meal. Insufficient diet gives but inadequate^satisfaction, and tends to weaken the bod)'. Over eating, on the contrary, is attended with such distressing symptoms, as languor, heaviness of the body, disinclination for movements, and distension of the stomach, accompanied by rumbling in the intestines, etc. Hence it behoves a man to take only as much food as he can easily digest, which should be well cooked and made to possess all the commendable (adequately nutritive) properties. Moderation in diet is the golden rule, besides taking into consideration the demerits of a particular food before partaking thereof and the nature of the time (day or night) it is eaten.

Boiled rice food (Annam ) which is impure and dirty, infested with poison, or out of which another has eaten a portion as well as that which is full of weeds, pebbles, dust etc., which the mind instinctivel)^ repels, or cooked on the previous day or which has been kept standing over-night, as well as that which is insipid or emits a fetid smell, should be similarly rejected. Also food which has been cooked long ago, or has become cold and hard, and has been rewarmed or which has been imperfectly strained, or is burnt and insipid should also not serve as food. More

Chap. XLVi. ] SUTRASTHANAM.

561

and more" palatable dishes should be successively taken in the course of a meal. During the course of a meal, the mouth should be frequently rinsed or gargled inasmuch as the palate thus constantly being cleansed becomes more susceptible to taste, and anythifig eaten thereafter is relished the better and gives all the pleasures of a first morsel. The palate affected with a sweet taste at the outset fails to appreciate the tastes of the successive dishes. Hence, the mouth should be washed at intervals during the meal. Sweet food eaten with a relish pleasurably affects the mind, brings joy, energy, strength, and happiness in its train, and contributes to the growth of the body ; whereas the one of a contrary character is attended with opposite effects. The food, which does not satiate a man even after repeated eating, should be considered as agreeable (Svddu) to him. After finishing a meal water

» should be drunk in a quantity whij:h would be beneficial.

Food adhering to the teeth should be gently drawn

out by means of a tooth-pick, inasmuch as if not

removed a kind of fetor is produced in the mouth.

•I The Vayu is increased after the completion of

digestion, the Pittam, during the continuance of the process, while the Kapham is increased immediately after the act of eating. Hence, the Kapham is to be subdued after the close of a meal, and the intelligent eater should attain that end by partaking fruit 71

562 THE SUSHRUTA SAMHITA. [ Chap. XLVi.

of an astringent, pungent, or bitter taste, or by chewing a betel leaf prepared with broken areca nut, camphor, nutmeg, clove, etc., or by smoking, or by means of anything that instantaneously removes the viscidity Mn the cavity of the mouth, and permeates it with Its own essence.

Then the eater should take rest, like a king, till the sense of drowsiness incidental to eating is removed. After this he should walk a hundred paces and lie down in a bed on his left side. After eating, a man should enjoy soft sounds, pleasant sights and tastes, sweet perfumes, soft and velvety touch, in short anything that ravishes the soul and enwraps the mind with raptures of joy, since such pleasurable sensations greatly help the process of digestion. Sounds, which are harsh and grating, sights, M'hich are abominable, touches, that are hard and unpleasant, smells, which are fetid and disagreeable, encountered after a meal, or the eating of impure and execrable boiled rice, or a loud sidesplitting laugh after a meal is followed by vomiting.

The after-meal siesta should not be long and continuous ; basking before a fire, exposure to the sun, travelling, driving in a carriage, swimming, bathing etc., should be avoided just after the close of a full and hearty meal. A diet which abounds in fluid courses should be refrained from. Only a single taste should not be enjoyed in the course of a meal.

Chap. XLV[. ] SUTFASTHA'NAM. 563

Cooked potherbs, boiled rice of inferior quality, and a course of diet abounding in acid taste should be avoided. Articles of one taste should not be eaten in large quantities at a time, nor articles of various tastes should be constantly indulged in. A second meal should not be eaten on the same da}' in the event of the appetite having become dulled by a previous meal. Eating with a previous meal only partially digested seriously impairs the digestive functions. A man of dull or impaired appetite should refrain from eating heavy articles of food, as well as from partaking of large quantities of light substances. Cakes should never be eaten, and a double quantitiy of water should be taken if they are eaten at all out of hunger, by which their safe digestion would be ensured. Of drinks, lambatives and confectionary (solid food), each succeeding one is heavier than the one immediately preceding *it in the order of enumeration. Heavy articles of food should be taken in half measures only, while the lighter ones may be eaten till satiety. Liquid food, or that which abounds in liquid substances should not be taken in large quantities. Dry articles of food taken in combination with a large number of other substances fail to do any injury to the stomach. Dry food (Annam) taken alone can not be completely digested. It is transformed into lumps in the stomach, is irregularly chymed, and produces deficient gastric digestion followed by

364 THE SUSHRUTA SAMHITA [Chap. XLVI.

a reactionary acidity. The injested food) whether of a character that stamps it as belonging to the Vidahi group or not, is but incompletely digested and gives rise to a reactionary acidity in the event of the Pittam being confined in the stomach, or in the intestines. Dry food (cakes, etc.\ incompatible food combinations (milk with fish and so on), and those, which are long retained in the stomach in an undigested state, tend to impair the digestive functions (Agni).

The Kapham, Pittam, and Vayu respectively produce the types of mucous indigestion of chvme (Amajirnam), acid indigestion (Vidagdhajirnam), and indigestion due to incarcerated fecal matter (Vishtabdhajirnami. Certain authorities aver that there is a fourth class of indigestion, known as the indigestion of unassimilated chyle ( Rasa-shesha). Drinking of an abnormal quantity of water, irregular eating, voluntary suppression of any natural urging of the bodv, sleep in the day, keeping of late hours in the night, partaking of a light food with a strong appetite are the factors which interfere with the proper digestion of food and develop symptoms of indigestion. The food taken by a person under the influence of envv. passion, greed, or anger, etc., or by a man suffering from a chronic distemper, is not properly digested.

Types of Indigestion :— A case of indis^estion in which the undis^ested food matter acl

Chap. XLVI. ] 3UTRASTHAXAM.

565

quires a sWeet taste is called chymous (or mucous; indigestion (Amajirnam), that in which the undigested food acquires an acid taste in the stomach is called Vidagdha indigestion. The form in which the food matter brought down into the stomach is partially or irregularly digested (one portion* being digested, the other being not) followed by a pricking or piercing pain in the stomach and entire suppression of the flatus, is called Vishtabdha indigestion. The type known as indigestion of unassimilated chyle is characterised by the absence of any acid or sour eructations, but the patient feels no inclination for food inspite of the normal character of the eructations, if any. The type is further characterised by pain about the region of the heart, and water-brash. The unfavourable symptoms of indigestion are sudden loss of consciousness, delirium, vomiting, water-brash, languor with a gone-feeling in the limbs, and v^tigo, etc., which may end in death.

Fasting is beneficial in a case of Amajirnam indigestion. Ejection of the contents of the stomach giv^s relief

in a case of Vidagdha indigestion. Fomentation will

alleviate a case of Vishtavdha indigestion, while in an indigestion of unassimilated chyle, the patient should be confined to bed and fomentations and digestive medicines should be administered as well. In a case of Vidagdha indigestion the patient should be made to

566 THE SUSHRUTA SAMHITA. [ Chap. XLVI.

vomit the contents of his stomach with the help of warm water saturated with salt, while in a case of chymous indigestion the patient should forego all food till he is restored to his natural condition. A patient suffering' from indigestion whose S5'stcm has been cleansed and lightened with the abovesaid appliances should go fasting till he is restored to his natural condition as regards the strength and humours of the body.

The eating together of both wholesome and unwholesome articles of food is called promiscuous eating (Samashanam). Over or insufficient eating at intervals and at improper seasons goes by the denomination of irregular eating (Visham^shanam). Eating before a former meal is thoroughly digested in the stomach is called Adhyashanam. These three kinds of eating are injurious, and speedily give rise tp a variety of diseases, or may be ultimately Attended with fatal consequences. The drinking of cold ^^ater helps the speedy digestion of a partially digested food, which has already been attended with a reactionary acidity, inasmuch as the coldness of the imbibed water tends to subdue the deranged ' Pittam, and the food thus moistened by the water naturally gravitates into the intestines.

The man, who complains of a burning sensation in the stomach, throat or heart, shall find rehef by licking a paste made of honey and powdered Haritaki, or of

Chap. XLVI. ] SUTRASTHAN M. ,5.

pulverised Haritaki and Draksha. The man, \\ho, though strong and effulgent with the glow .1 health, ap.-.rehen an attack of indigestion in the ivorning, :'\iv partake of a wholesome mid-day meal after taken powdered Abhaya and Shunti. Appeti^L. be experienced even in a state of indigestion, v.h chyle or food matter, accumulated in the stoni< pressed upon by the deranged humours, is confineti ► corner of the viscus without obstructing the passage c heat of the local fire. This vicarious appetite kills its duped victims with the swiftness of a poison.

Specific properties of matter: -Xow

we shall deal with the actions of several properties of matter, and fiom them should be inferred the nature of the properties which are inherent in variou'.> kinds of matter.

Coldness — is pleasurable, exercises styptic virtues, alleviates epileptic fits, thirst and a burning sensation of the body, and arrests perspiration. Heat is the reverse in its action to coldness. It greatly helps to set in the process of suppuration in boils and abscesses. Oleaginousness imparts a gloss or oiliness, and acts as an emollient tonic, and cosmetic. Parchedness is the opposite of oleaginousness ; it produces stypsis and makes a thing rough to tactual perception. Sliminess is vitalising, tonic, heavy as regards digestion, and tends* to produce Kaphani, and brings about the adhesion

r,58 I'HE : ;^i-iKU'i-^ ^A^iHITA. [ Chap. XLVI.

of fr Aured bunes. Il-.c quality of absorpti'on (Vishad)

I J opposite of sliniiness. It absorbs or soaks up

^..> secretions and helps the process of heahng

' or ulcer. Keenness or sharpness begets

g and suppun-^^ion, and arrests secretions.

;ss or softness is the oppOvSite of sharpness.

... ./. less produces languor, increases excrements, and

y-jr conic, pleasing and flesh- buiMing. Lightness is the

opposite of heaviness. It acts as a liquefacient and

healing agent. The ten a irtues v."ith their actions

have now been described.

Now hear me describe the other ten properties of matter with their specific actions. Fluidity is moistening. Compactness is thickening and obstructive. Humidity is like shminesS. Roughness is like absorption. Odoriferousness is pleasurable, subtile, mild and relishing. Fetidness [s the opposite of -odoriferousness, produces nausea, and brings on a non-rehsh for food. Laxativeness restores the normal condition of the humours. Narcotism changes the condition of vitality. Expansiveness (like that of wine) is the property in virtue of which a drug or a substance instantaneously permeates the whole organism and is subsequently digested. Evolution or Emanativeness is somewhat identical in its virtue with expansiveness with the exception that it permeates the organism in its undigested state, aud tends to disintegrate the

Chap. XLVL] SUTRASTHANAM. 569

root prfhciples of the body. Instantaneoiisness, like the expansion of a drop of oil cast into a bowl of water, helps to permeate the whole organism simultaneously with the use of a drug. Subtility is the quality in virtue of which a thing can penetrate into the smallest capillaries and channels of the body.» These twenty qualities or virtues have been described as they are.

Now we shall describe the transformations which the food stuffs undergo in the organism. This animated organism is composed of the five fundamental material principles, and the food of a living organic being necessarily partakes of the character of its corporeal components. The food, which consists of live fundamental material principles (elements), is digested, in its turn, by the five elemental heat or fire, and each of its constituent principles goes to augment its own kindred in the human organism.^

The food, which is followed by a sweet, digestive reaction, goes to increase the quantity of Pittam, while the one, which is completely digested, contributes towards the augmentation of the bodily Vayu (nerv^e force). The stool and the urine are the excreted portion of the well-digested food, the lymph chyle is the substance drawn from the well- matured chyle, (as has been described in the chapter on the description of Blood, Chap. XIV. of the present work). The

570 THE SUSHRUTA SAMHITA. [Chap. XLVl.

lymph chyle carried a\vay by the vital Vayu known as Vyana tends to strengthen all the fundamental pnnciples of the body.

Kaphftm is the excreted portion of the lymph chyle, the Pittam is that of the blood, the waxy impurities found in the tympanum, etc., are the excreted portions of flesh. Perspiration is the excreted matter of fat. Nails and hair are the excreted portions of the bones. The waxy deposits found in the corners of the e3'es, and the oily secretions which sometimes mark the skin are the excreted portions of marrow. With the dawn of day a man wakes from sleep, and his heart unfolds like a lotus flower, and so remains till sleep folds up his eyelids. Hence, the root principles of the body continue nonhumid during the state of waking. Accordingly, a man may partake of a meal ac night, even if the food eaten in the day continues till then undigested, without the fear of committing the physical sin of Adhyashanam (super-eating). But the reverse is the case in respect of a similar conduct in the night when man has recourse to sleep and his heart Remains constricted in a state of unconsciousness, and the root principles of his body become loose and charged with humidity. Hence, it is beneficial to fast on the following day in the event of the food taken overnight being found to be not properly digested.

Chap. XLV. SUTR.ASTHANAM. 57 1

He, who carefully peruses lliese rules regarding the regimen of diet as approved of by the holy^sage Dh^nvantari, the greatest of all the Rajarshis ( royal aermits), becomes great in wisdom, and is sure to be glorified with the proud distinction of being the medical adviser of his king or his nobles.

Thus ends the forty-sixth Chapter of the SutrasthSnam in the Sushruta SamhilA which treats of Food and Drink.

Here ends the Sutrastharnam.

Su^ruta

605

An English translation of the

S873

Sushruta samhita

1907

v.l