Since an effect is uniform in virtue to its producing cause, the evolution ised effects or products of the Pra- kriti such as the Mahat, Ahamkara etc. must needs par- take of the three fundamental qualities (Sattva, Rajas and Tamas) which are predicated of the Prakriti. In other words, these Mahat, Ahamkara, etc, are but the modifications of the three fundamental qualities of Sattva, Rajas and Tamas. Moreover, certain authorities hold that the Purushas are units of self-consciousness, possessed of the three aforesaid qualities owing to their antecedent conditions or causes (the gross material universe) being permeated with and characterised by them. II.
Il8 THE SasHRUTA SAMHITA. [Chap. 1.
IVIetrical Text (Vaidyake.) :— It is asserted in the Ayurveda that it is only the gross-sighted ones and men capable of observing only the superficial appearances, who confound eternal order or se- quence of things and events (Svabhd,ba), God ( Is vara) * Time (Kala), sudden and unlooked for appearances of the phenomena (Yadrichchha), Necessity (Niyati) and transformation (Parinama) with the original Nature (Prakriti). The five different forms of matter (such as Ether etc ) are nothing but the modifications or trans- formed states of the original nature and are characterised by the three universal qualities of Sattva, Rajas and Tamas, and all created things, whether mobile or im- mobile, should be considered as alike exponented by the same. In the Science of medicine the cause of a disease is the one sole aim to be achieved by means of administering proper medicinal remedies (matter), and hence the properties of matter are the only fit subject to be dealt with in a book on pharmacy. And further, because the immediately prior cause of the human organism is a proper and congenial admixture of the sperm and ovum (matter), the sense organs are the resultants of phenomenal — evolution of matter, and the objects of sense perception are equally material or phenomenal in their nature. 12-14,
IVlemorable verse : -A man by a particular
organ of his body perceives the same matter which
forms the proper object of that sense organ in as much
as the perceiving sense organ and the perceived sensible
are produced by the same material cause. The matter,
* The second factor according to Sankhya, in the order of cosmic evolution, which as the seed of the universe, was hid in the burning disc of the central, primordial Sun, out of which the different solar systems have come into being.
Chap. I.] SARIRA STHANAM. II9
which specifically forms the object of a particular sense
organ, cannot be perceived by the other. We see a
flower with the eyes and not with the nose. 15.
The Science of medicine does not lay down that the self-conscious Selves (Kshetrajna) are all pervading, but on the contrary it asserts that they are real and eternal and are born in the planes of divine, human or animal existence according to their good or evil deeds in life. The existence of these self-conscious entities can be ascertained duly by inference inasmuch as they are extremely subtle in their essence. The self-conscious self is possessed of infinite consciousness, is real and eternally subject to the process of being evolved out into a finite, organic individual through the dynamics of the combined sperm and ovum. The view is further corroborated by a dictum of the Sruti which holds that Purusha (individual) is nothing but a combination of a self-conscious self and the five kinds of matter (Maha- bhutas) formed into an organic body. This Purusha or individual, which is called Individual of action (Karma- Purusha), falls within the scope of the science and art of medicine.* 16 — 17.
* Here lies the difference between Sankhya and Ayurveda. While the former discourses on in material character of the soul, the latter com- mences to discuss on the questions how the material environment in which the soul is said to inhabit is evolved, and how the inclusion of the spiiilual within the material organism is effected.
Hence Sus'ruta's Physiology, like that of Charaka, is in the strictest sense of the word molecular and his science of life is an attempt at explanation of consciousness from the materialistic standpoint, which agrees with the views of modern western science. Intellect according to Sus'ruta is material and belongs to the same category which the Sankhya system of philosophy in its explanation of evolution enumerates originally as seven. The soul, accordtng to Sus'ruta, is an independent existence and is often associated with what is called life. Where there is life, there is a soul, and it is not everywhere the same. The soul in Sus'cula is individual
120 THE SUSHRUTA SAMHITA. [Chap. I.
The attributes of an organic indi-
vidual : — Longing for pleasure, shunning of pain,
enemity, energetic undertaking of work, respiration
(Prdna\ emission of flatus (Apana), closing and opening
of the eyelids, intellect (Vuddhi), sentiment (Manah),
deliberation, discretion, memory, knowledge of art,
perseverance, sensation and perception, are the attributes
of an organic individual. i8.
Distinctive features of the different classes of mental temperaments :— An
absence of all killing or hostile propensities, a judicious regimen of diet, forbearance, truthfulness, piety, a belief in God, spiritual knowledge, intellect, a good retentive memory, comprehension, and the doing of good deeds irrespective of consequences, are the qualities which grace the mind of a person of a Sa'ttvika temperament. Feeling of much pain and misery, a roving spirit, non- comprehension, vanity, untruthfulness, nonclemency, pride, an over winning confidence in one's own excel- lence, lust, anger and hilarity are the attributes which mark a mind of the Raijashika cast. Despondency, stupidity, disbelief in the existence of God, impiety, stupification and perversity of intellect, lethargy in action and sleepiness are the qualities which mark a mind of a Taimasliika stamp. 19,
The distinctive traits of the five material of Elements of the world ;—
The properties of Akas'a (ether) are sound, the sense of hearing, porosity and differentia evolution of the veins, ligaments etc. into their characterised species (Viviktatd.)
Xif^^ ^^^'. ^"^ takes cognisance of sorrow, disease and death by its union with the body ( ^t ?T^UJ^ sjfjf^C ^^^\m g»iq 9gj^^ )• Hence the living frame together with the soul that ia said to inhabit it forms the subject-matter of Ayurvedic medical treatment, Ed.
Chap. I J SARIRA STHANAM. 121
The properties Vatya (etherin) are touch, the skin, all functional activities of the organism, throbbing of the whole body (Spandana) and lightness. The properties of Tejl (fire or heat) are form, the eyes, colours, heat, illumination, digestion, anger, generation of instanta- neous energy and valour. The properties of Apa (water or liquid) arc taste, the tongue, fluidity, heaviness, cold- ness, olioginousncss and semen. The properties or modifications of Prithivi (the earth matter or solid) are smell, the nose, embodiment and heaviness. 20.
Of these the ether or Akasa abounds in attributes of
the Sdttvika stamp, the Vayu or etherin in Rdjashika,
the Teja in Sattvika and Rajashika, the water in S^ttvika
and Tamashika and the earth in Tamasha attributes. 21.
There are IVIemorable Verses :— These
qualities are found to characterise and enter intothe*suc- cessive elements in the order of their enumeration. The specific attributes of these elements are manifest in the substances which are respectively originated from them. The term Prakriti or original nature connotes the eight categories (of Avyakta, Mahan, Ahamkara, and the five Tanmatras) and the rest of the twenty four fundamental principles are its modifications. The Furusha forms the twentyfifth principle. These twentyfive fundamental prin^ ciples of cosmogony have been dealt w^ith in the present treatise ^Salya-Tantram) as well as in the other treatise (Salaky-Tantram and Sankhya Philosophy). 22 — ■23.
Thus ends the first Chapter of the S'arira Sihananin the Sus'ruta Samhita which deals with the science of Being in general.
Now we shall discourse on the Sariiam whicii treats of the purification of semen and cataminal
fluid etc. (Sukra-^onita-^uddhirnama ^ariram). i.
A man is incapable ol begetting children, whose
seminal fluid, affected by the aggravated Vayu, Pittam or
Kapham, emits a cadaverous smell, or has acquired
a clotted or shreddy character or which looks like
putrid pus, or has become thin, or smells like urine
or stool, 2.
Deranged Semen : — Semen vitiated by the
deranged Vayu acquires a (reddish-black) colour and
gives rise to a pain (piercing and cutting etc.) which
characterises the Vayu (at the time of being emitted).
Similarly semen deranged by the Pittam gets a (yellowish
or bluish etc.) colour and produces the specific pain
(burning and sucking etc.) of the deranged Pittam
(at the time of emission). Semen vitiated by the action
of the deranged Kapham has a (white) colour and pro-
duces the pain (itching sensation etc.) peculiar to the
deranged Kapham (at the time of its outflow). The
semen vitiated by blood is tinged with a bloody hue,
produces all kinds of pain peculiar to the deranged
Sonita (Pittam). The semen smells like a putrid corpse
and is emitted in large quantities. The shreddy or
clotted character of the fluid (Granthila) should be
ascribed to the action of the deranged Vayu and
Kapham. If vitiated by the action of the deranged
Pittam and Kapham it looks like putrid pus (Puti-
puya). Thin semen is caused by the deranged Vayu and
Chap, II.] SARIRA STHANAM. ' 1 23
Pittam as described before. A concerted action of the deranged Vayu, Pittam, and Kapham causes the semen to smell like urine or fecal matter. Of these, the cadaverously smelling, shreddy and clotted, putrid pus- like and thinned semen can be remedied and corrected only with the greatest difficulty ; while the one, having the smell of stool or urine, should be regarded as beyond cure. The remaining kinds arc curable. 3.
Deranged Artavam :— The catamenial fluid (Artavam) of a woman vitiated by the deranged Vayu, Pittam, Kapham, or blood, either severally or in combination of two or more Doshas should be likewise considered as unfit for the purpose of fecundation. Vitiated catamenial fluid exhibits the characteristic colour and pain of the deranged Doshas or blood (underlying at its roots). Of the several kinds (of vitiated catamenial fluids) those which smell like a putrid corpse or fetid pus, or which is clotted, or is thin, or emits the smell of urine or fecal matter, should be deemed as being beyond remedy, the rest being amenable. 4.
IVIemorable Verses :— The first three types
of seminal derangements or defects should be corrected
by an intelligent physican with an application of
medicated oil etc. ^Sneha-karma), diaphoric measures
etc* or uretheral injections ^Uttara-vasti). A medi-
cated Ghrita prepared with a (decoction and Kalka
of; Dhdtaki flowers, Khadira^ Dddima and Arjuna
barks should be given to drink to a man whose
semen em'ts a cadaverous smell (Kunapa\ As an alter-
native, a medicated Ghrita prepared with (a decoction
and levigated paste or Kalka of) the drugs forming the
S^dlasdrddi group should be given to him. In a case of
* The word " Adi " in the text inclutles emelic>, purgatives, Anuva- sanam and Aslhapanam meai^ures according to their specific Doshas.
124 THE SUSIIRUTA SAMIIITA. [Chap II.
clotted and shreddy semen (Granthi), the patient should be made to drink a medicated Ghrita prepared with a (decoction and Kalka of) S'athi, or with an alcaline solu- tion prepared from the ashes of the burnt P aids' ha wood. In the case of a pus-like appearance of the fluid the patient should be treated with the medicated Ghrita prepared with (a decoction and Kalka of) the drugs included within the groups of Parushakddi and Vatddi (Nyagrodhadi) Ganas, In a case of thin semen, measures laid down under the same head before, as w^ell as those to be hereafter described should be resorted to. Similarly a medicated Ghrita, prepared with (a de- coction and Kalka of) Chiti^akk roots ^ Ushira roots and Hingu, should be drunk in a case of the semen smelling like urine or fecal matter. In all cases of seminal disorders as well as in menstrual anomalies, Uttara- Vssti (uretheral or vaginal injection) should be made after having recourse to the application of medicated oil etc. (Sneha-karma\ purgatives, emetics, Asthapana and Anuvasana measures. 5 — 12
Treatment of derang^ed Artava:— In
all the four cases when the catamenial blood would be
found to be vitiated (by the deranged Vayu, Pittam,
Kaphah or Sonita), the preliminary remedial measures of
the application of oil etc. purgatives etc. (Pancha-karma)
should be first employed and then the following
measures should be undertaken viz. application of
Kalka, (levigated paste of drugs), Pichu (medicated
plugs— pecharies etc.), Pathya (diet) and Achamaua
^vashes with decoctions) as described under the treat-
ment of Gyonoecological cases etc. Appearance of
clots of blood (Granthi) in place of the healthy men-
strual fluid would indicate, decoction or a pulverised
compound of P^th^, Trushuna and Vrikshaka (Kutaja).
