The Sushruta Samhita — trans. Bhishagratna

5.

* The term "Tri-varga" generally means Tri-katu, Tri-phala and Tri-mada. Dallana explains it as meaning Tri-sugandhi, i.e,^ Tvak, Eld and Patra.— Ed.

+ Additional Texts :— It brings on a relish for food, imparts a cleanliness, lightness and sense of freedom to the teeth, tongue, lips and palate. It protects the mouth, throat, palate, lips and tongue from being affected by any disease. It arrests salivation, imparts an agreeable aroma to the mouth and relieves nausea and water-brush. It strengthens the religious inclination and gives a lightness to the organs. Hence one should every day use the tooih-twig, but its use is prohibited in respect of persons suffering from diseases of the palate, lips or tongue as well as from Mukha-paka (stomatitis), dyspnoea, hiccough, parchedness of the mouth and^ nausea. The. last two lines of the additional text, however, occur in the text in a slightly different form. See the next two lines of the text.

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The use of a thin, smooth and flexible foil of gold, silver, or wood, ten fingers in length, is commended for the purpose of cleansing the tongue by scraping. It gives relief and removes the bad taste, foetor, swelling and numbness of the mouth. Sneha (oil) should be used as a gurgle (Gandusha) every day (after the cleansing of the teeth), as it makes them firm, and brings on a natural relish for food. 6-7.

Eye and IVlouth -washes :— The mouth and the eyes of a person of sound health should be washed with the decoction of the barks of Kshira trees mixed with milk, or with that of Bhillodaka, or of Amalaka^ or with (a copious quantity of) cold water.* This procedure would soon prove efficacious in destroying such affections of the body, as Nilika, dryness in the mouth, pustules or eruptions, Vyanga and the diseases due to the (concerted) action of the Rakta and Pitta, and by such washings the face becomes lighter and the sight stronger. 8.

COlIyrium :— Srotonjana, produced in the river Indus, is the best and purest of Collyhums. It alleviates the burning and itching sensations in the eyes, removes all local pains, secretions and impurities, increases the range of vision, enables the eyes to bear

* Gayadasa interprets that the mouth should be washed with the decoction of Bhillodaka and the eyes with that of A'malaka, He also interprets that the eyes and the mouth may both, however, be washed with cold water.

Perhaps Gayadasa was of opinion that the decoction of Amalaka, being astringent, might arrest the dilatation of the pupils due to age, and so help to keep the eye-sight unimpaired. Others explain that the mouth should be washed with the decoctions of Bhillodaka and of Amalaka, and the eyes with cold water. The decoctions, however, if used as an eye-wash, should be used in a cold state.— Ed.

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the blasts of the wind and the glare of the sun and guards against the inroads of occular affections. Hence the application of collyrium (along the eye-lids) is highly recommended ; but its use is forbidden just after taking one's meal or bath (washing the head) and after the fatigue of vomiting, or riding, etc., nor after keeping late hours and also not during an attack of fever. 9-11.

A betel-leaf prepared with cloves, camphor, nutmeg (Jati), lime, araca-nut, Kakkola and Katukdhva (Lata-kasturi), etc., should be taken (chewed after meals), as it tends to cleanse the mouth, impart a sweet aroma to it, enhance its beauty and cleanse and strengthen the voice, the tongue, the teeth, the jaws and the sense-organs. It checks excessive salivation, soothes the body (Hridya), and acts as a general safeguard against throat disease. A betel-leaf (prepared as before) proves wholesome after a bath, after meals, after anointing as well as after rising from sleep. A person suffering from Rakta-Pitta, Kshata-Kshina, thirst, or parchedness of the mouth should refrain from taking betel-leaf, the use of which is equally forbidden in such diseases as anaemia, internal dryness of the organism and epilepsy. 12.

^irobhyanga :— Anointing (Abhyanga) the head with oil is a good cure for the affections of the head. It makes the hair grow luxuriantly, and imparts thickness, softness and a dark gloss to them. It soothes and invigorates the head and the sense-organs and removes the wrinkles of the face. The medicinal oil known as the Chakra-Taila should be cooked with the paste (Kalka) and the decoction of Madhuka, Kshiras'ukid, Sarala, Deva-ddru and the minor Pancha-mula taken in equal parts (in each case). The head should be constantly anointed with this cooling oil. 13-14.

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The head should be constantly anointed with this cooling oil. 13-14.

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Combing the hair improves its growth, removes dandriff and dirt, and destroys the parasites of the scalp. Pouring oil (Karna-purana) into the cavities of the ears is highly efficacious in pains of the jaws (Hanu'^ and of the Manya, and acts as a good cure for head -ache and ear-ache. Anointing (Abhyanga) the body (with oil, etc ) imparts a glossy softness to the skin, guards against the aggravation of the Vayu and the Kapha, improves the colour and strength and gives a tone to the root-principles (Dhdtus) of the body. * I5-I7-

Parishcka :— Affusing the body (Parisheka) removes the sense of fatigue, and brings about the adhesion of broken joints. It alleviates the pain which usually attends burns, scalds, bruises and lacerations, and subdues the actions of the deranged Viyu. Sneha (oil) affused on the human organism imparts a tone and vigour to its root-principles (Dhdtus), in the same manner as water furnishes the roots of a tree or a plant with the necessary nutritive elements, and fosters its growth^ when poured into the soil where it grows. The use of Sneha (oil, etc.) at a bath causes the Sneha to penetrate into the system through the mouths of the veins (Siras) and the ducts (Dhamanis) of the body, as also through

* Rubbed on the body and allowed to stand or kept unwiped, the Sneha (oil) reaches down the skin, through the hair-follicles in the course of time necessary to utter four hundred Matras. It reaches the principle of blood in the course of that necessary to utter five hundred Matras, and to the principle of flesh in the course of that necessary to utter six hundred Matrds. It penetrates further to the principle of fat in the course of that necessary to utter seven hundred Matrds, and to the principle of bone in the course of that necessary to utter eight hundred Mdtrds, and lastly to the principle of marrow in the course of that necessary to utter nine hundred Miitis. It successively cures the diseases respectively located in those principles. — Dallana.

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the roots of the hair, and thus soothes and invigorates the body with its own essence. 18 — 20.