An English Translation of the Sushruta Samhita, Vol. II — trans. Kaviraj Kunja Lal Bhishagratna (1911)

Clap. VIII.] SARIRA STHANAM. 20/

called Marma-viddha and in such cases severe pain, emaciation i^Sosha) deformity or (even) death may be the result. 54.

Memorable Verses : -Practice (even) docs

not give the necessary skill in surgical operation of the veins etc., as they are naturally unsteady and changing like fishes. Hence a vein should be opened with the greatest care. An opening into the body, made by an ignorant and unskilful surgeon, is attended with the aforesaid dangers and many other distressing symptoms. An act of \enesection, properly performed, gives more speedy relief than that derived from the application of medicated oil &c , or of plaster as well. Venesection (bleeding) properly performed is half of the treatment described in surgery like the application of Vastikarmas (enematic measures) in therapeutics. 55.

A man medically anointed (Sneha-karma), diaphoriscd (Sveda\ vomited (Vamana), purged (Virechana), or treated with both the Vasti-karmas (Anuvasana and Asthapana) or bled shall forego anger, physical labour, sexual intercourse, sleep in the da}' time, excessive talking, physical exerciser, riding or driving etc., sitting on his haunches, frequent ramblings, exposure to cold, winds and the sun, hardly digestible, uncongenial and incompatible food until the strength is perfectly restored or, according to some authorities, for a month. These subjects will be fully dealt with later on Aturopadrava-chikits^. ch. — 39"). 56.

lYIemorable Verses :— The vitiated blood incarcerated in any part of the body should be abstracted therefrom by scarifying it, by cupping it with a Sira (pipe), a horn, a gourd, or leeches, or by the opening of a vein respectively, according to the density of the blood. (Others assert thatj leeches should be applied in

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the case of the (vitiated) blood being confined deep into the body, scarification with a surgical instrument should be made in the case of clotted blood, with a pipe in the case of extensive vitiation of the blood throughout the body and with a horn or a gourd in the case of the deranged blood having been seated in the skin. 57-58.

Thus ends the eighth Chipter of the 5'arira Sthanam in the Sub'rula Samhila which treats of venesection.

CHAPTER IX.

Now we shall discourse on the Sariram which treats of the description of the arteries, nerves and ducts, etc.*

(Dhamani-Vyakarana-^ariram). i.

There are twenty-four Dhamanies inducts) in all, and all of them have their origins in the naval region (which includes the whole abdominal region-]-). Several authorities assert that no arbitrary distinctions should be made among the Siras (veins), Dhamanis (arteries), and the Srotas, (channels), since Dhamanis and Srotas are but different modifications of one original kind of Sira (vessels). But this opinion is not a sound one inasmuch as they have got different natures, origins and functions and as being described so in the Ayurveda. But owing to their adjacent positions, the existence of several authoritative dicta (Apta-vak) regarding the oneness of their character, similarit}' of their functions, and the minute nature of their shape, they appear to be homologous in their action, even amidst the real diversities in their work and office. 2.

Of the twenty-four Dhamanis, which (originally) have their roots in the naval region (Nabhi), ten have upward course, ten have downward course, and four flow laterally or transversely. 3.

Functions of the up-coursing' Dhamanis:— The ten up-coursing Dhamanis (nerves)

t So far, as in foetal life, allantoic arteries and the unbilical veins subserve the purposes of nutrition, excretion, etc , and reflects the rudimentary vascular system.

* Sans. Dhama — to be filled wilh air, so called from the fact of their being distended with air after death.

2;

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perform such specific functions of the body, as sound, touch, taste, sight, smell, inspiration, sighing, yawning, sneezing, laughter, speech, and weeping, etc., and tend to maintain the integrity of the body. These Dhamanis, reaching the heart, respectively ramify themselves into three branches, thus making thirty (ramifications in all). Ten of these serve the following purposes, viz , two serve as the channels of the bodily Vayu, two of the Pitta, two of the Kapha, two of the blood, and two of the Rasa (lymph chyle). Eight of the remaining ones (twenty), serve the following functions, vis., two of them carry sound, two sight or colour, two smell, and two taste. Moreover a man speaks with the help of another two, makes sound with the help of another couple, sleeps through the instrumentalit}- of another pair (couple), and wakes up with the help of another couple. Two of the Dhamanis (ducts) carry the fluid of lachrymation, two of them (ducts), attached to the breasts of a woman, cany milk of her breasts, which, coursing through the breast of a man, convey his seminal fluid. Thus we have described the thirty Dhamanis with their ramifications. These sustain and maintain the integrity (of the limbs and members of the body) above the (line of) umbilicus, such as the Udara, the sides, the back the chest, the neck, the shoulders and the arms. 4.