An English Translation of the Sushruta Samhita (Bhishagratna ed.)

* Utsadana and Udgharshana are the two kinds of rubbing the body with medicinal powders with and without a Sneha respectively.

t Phenaka is a kind of friptJPn of the body with small wooden rollers.

488 THE SUSHRUTA SAMHITA. .[Chap. XXIV.

on the dilation of the orifices of the bodily ducts^ and cures itches and Kotha. 29-32.

Bathing' : — Bathing removes somnolence, (in-
ordinate) bodily heat and a sense of fatigue. It allays
thirst and checks itching and perspiration, brings on a
fresh relish for food, removes all bodily impurities, clears
the sense-organs, gladdens the mind, purifies the blood,
increases the appetising power, destroys drowsiness and
sin, and increases semen. The sight of a man is
invigorated by applying cold water to the head at the
time of bathing, while the pouring of warm water on
the head tends to injure the eye-sight. In cases
of an aggravation of the deranged YAyu and Kapha,
the head may be washed with warm water, as a
medicine, after a careful consideration of the intensity
of the disease. 33-35

Prohibition of Bathing :— Bathing in

extremely cold water in winter tends to enrage the
bodily Vayu and the Kapha, while bathing in hot water
in summer agitates the blood and the Pitta. Bathing
is not beneficial in fever, diarrhoea, ear-ache, tym-
panites, Adhmana, aversion to food and indigestion, and
in the disorders or diseases due to the actions of the
deranged Vayu. It should not also be taken just after a
meal. 36-38,

Anulepana :— Anointing (Anulepana) the body
(with scented pastes) removes a sense of fatigue and
foetor and perspiration. It produces a sense of pleasure
and improves the Ojas, the strength and the complexion
of the body^ enhances the beauty and glow of the frame
and gives it a lovely appearance. Anulepana is forbidden
in those cases in which bathing is prohibited. 39-

The wearing of gems, flowers and clean clothes is beneficial in a variety of ways, as it acts as a goo4

Chap. XXIV.] cniKITSA STHANAM. 489

prophylactic against the influences of monsters and
malignant spirits, enhances the Ojas and the beauty of
the body and keeps the mind in a cheerful mood and
proves highly auspicious. 40.

Alepa.: — Besmearing (Alepa^ the face (with scented pastes, etc.) imparts steadiness to the eyes, brings on a broad and graceful contour of the cheeks and mcuth, produces their healthful glow like that of a lotus flower and prevents its disfigurement by pimples, moles and such like growths and eruptions (Vyanga). The use of collyrium (Anjana) furthers the growth of large and beautiful eye lashes, cleanses the eyes by removing the unhealthy secretions, makes the eyes more wide and graceful and also imparts a brilliant lustre to the pupils. 41-42.

Devotion to the gods and Brahmanas and hospi-
tality towards guests fAtithi) add to one's good
name, piety, wealth, progeny and duration of life.
Food (Ahara) nourishes and gladdens the heart and
directly contributes to one's bodily strength. It
improves the memory, appetising power, energy and
the natural strength of the mind (Tejas\ and increases
the Ojas and the duration of one's life. 43-44.

Washing the feet increases the semen (Vrishya), re- moves the sense of fatigue, gladdens the heart, makes the soles free from all adhering dirt and local diseases, acts as a prophylactic against evil spirits (Rakshoghna) and clears up* the vision. Anointing (Abhyanga) the feet (with oil, etc) brings on sleep. It is refreshing and invigorating to the body and the sight, removes all

• Dallana explains that washing the feet keeps the nerve (Nadi) joining the soles with the eyes cool and thus helps to clear up the vision. There is a custom of frequently washing the feet amongst the Hindus rpost probscbly on this account. — Ed.

490 THE SUSHRUTA SAMHITA. [Chap. XXIV.

drowsiness and sense of fatigue and softens the skin of the soles of the feet. 45-46.

The use of shoes is efficacious in curing the diseases
of the feet and is conducive to pleasure and verile
potency. It acts as a prophylactic against the influences
of evil spirits, makes walking easy and pleasant, and
improves the Ojas in the body. Walking without shoes
is perilous to life and health, and is attended with
the danger of impaired vision. 47-48.

The shaving of hair and the paring of nails lead to
the expiation of one's sins, make a man cheerful, tend
to appease his fate, increase his energy and impart
a lightness to the frame. The putting on of armour
(Va'nava(ra) improves one's strength, energy and com-
plexion and gives a lustre to the body. The wearing of
a turban (Ushnisha'^ acts as a protection against wind,
dust, sun and light, helps the luxurious growth of hair
and tends to improve the purity of the mind. 49-5 r.

The use of an umbrella is a protection against
rain, wind, dust, dew and sun It improves one's
energy, Ojas, eye-sight and complexion, and is an
auspicious thing in itself. The use of a stick (Danda)
dispels the fear of dogs, snakes, beasts of prey, 1 tigers,
etc) and horned animals. It considerably alleviates
the toil of a journey, lessens the probability of making
a false step and is specially commended to the weak
and imbecile. It increases one's energy, strength and
patience, makes the mind firm and bold, acts as a proper
support and mnkes one fearless. 52 53.

Sitting idle (Asyat) gives pleasure. It improves the
glow of one's complexion, increases the Kapha and corpu-
lency and makes the body delicate, while an active pedes-
trian habit (A.dhva) is detrimental to the complexion.
It reduces the fat and Kapha of the body, and removes

dhap. XXlV.j CHIKITSA STHAKAM. 491

the delicateness of the frame. Contrary results (to those
produced by sitting idle) are produced by excessive
walking which further brings on weakness and emacia-
tion of the body. A gentle walk or stroll, which is not
very fatiguing to the body, tends, on the contrary, to
improve his memory, strength, digestive capacity
(Agni) and the functions of the sense-organs. It
increases also the duration of life. 54 57.

Lying down in an easy posture on a soft bed removes
the sense of fatigue, pacifies or soothes the bodily
V^yu, brings on sleep and lost recollections to the
mind, is spermatopoetic and is conducive to the
growth of the body ; while lying down in a contrary
manner is attended with contrary results. Fanning
with Chowiies (Vatla-vyajana) is refreshing and keeps
off flies and mosquitoes ; while fanning (with ordinary
fans) arrests p.^rsp'ration, removes the sense of fatigue
and fainting fits, and alleviates the burning, scorching
and parched sensations. Shampooing (Samvathana) is
pleasant, refreshing, soporific, and spermatopoetic
(Vrishya\ It destroys the bodily Vayu and Kapha,
removes the sense of fatigue and is soothing to the
blood, skin and the musc!es. 58-60.

A strong wind (Pravatta) is parchifying in its effect
and injurious to the complexion. It destroys the burning
sensation (if any) in the body, allays thirst, removes
fainting fits and stops perspiration, but (at the same
time) produces numbness of the body and destroys the
digestive powers ; whereas the contrary results are pro-
duced by a gentle wind. The gentle breeze of summer
and of autumn should be breathed (as it is attended
with beneficial results to the health). A seeker
after health and a long life should reside in a chamber,
not exposed to strong blasts of wind (Niva'ta). An

492 THE SUSHRUTA SAMHITA. [Chap. XXIV.

undue exposure to the sun (Atapa) aggravates the Pitta, but increases the power of digestion. It agitates the blood and begets thirst, perspiration, faintness (sun-stroke), vertigo and a burning sensation in the body attended with a discolouring of the complexion, etc. ; whereas the contrary results are produced by a (cool) shade (Chhakya^). A basking in the glare of fire (Agni) remedies the (wrong) coursing of the Vayu and Kapha, removes cold and shivering, digests the slimy secretions in the channels ; but aggravates the blood and Pitta. A good sleep (Nidra.) enjoyed at the proper time (and for the proper period) tends to improve the growth, strength, vigour and complexion of the body. It increases the power of digestion, removes drowsiness, and restores the natural equilibrium among the different fundamental principles (Dhatus) of the organism. 6l 65.

General rules of conduct :— The first

rule is that one should keep his nails and hair short, always put on clean and white clothes, wear a light turban and a pair of shoes and carry an umbrella and a stick in his hand. One should discourse, when necessary, with another in a sweet and gentle voice and his speech should be laconic and pleasing. He should first accost his elders and acquaintances in cases of meeting before they speak. He should be kind and compassion- ate to all creatures, and be approved of by his elders and superiors. He should be in full possession of re- sources and in an undisturbed state of the mind. One should not stir out at night nor walk about in the grounds of public executions, undulated places, dens and rocks.* He should not go (at night) to where roads cross nor to places covered with heaps of husks, ashes, bones,

* The text has Indra-kila which means a hilly country inhabited by barbarous people.

Chap. XXIV.] ClilKlTSA STHANAM. 493

hair, stones, baked earth. and charcoal, nor to places commonly considered as unholy. 66.

Men should never deride a king, nor use harsh and
impolite words to, nor act meanly and treacherously
towards him. One should not speak ill of the king,
the gods, the Brahmanas and the Pitris (departed
Manes), and he should never use harsh and slanderous
words. He should not tell a lie nor associate with
king-haters nor with the insane, degraded, mean and
narrow-hearted persons. 6y.

Climbing up trees, mountains, ant-hills and undula- ting grounds, etc, and going up to a waterfall as well as riding on a wild and unbroken horse or elephant are strictly prohibited. One should not descend into an unknown tank, den as well as into the sea or into a river at flood times. Old haunted and deserted houses, cre- mation grounds and solitary forests should be strictly shunned. One should not come into actual contact with fire, wild beasts, snakes and venomous insects. The site infested with wild beasts, snakes, venomous insects, lizards and horned animals as well as where virulent epidemics would be raging should be avoided, nor should the sites of actual affrays and battles be resorted to, nor the scene of a violent conflagration of fire. 68.

Passing between two rows of fire, between cows,
elders, Brahmanas, moving cradles and a married couple
is forbidden. One should not (unnecessarily) follow a
corpse. Even the shadow of a fallen, degraded and sick
person as well as of a cow, Brahmana, divine image,
banner or of a Chaitya (tree growing on a cremation
ground) should not be trodden upon. One should
not gaze at the rising or the setting sun. One
should not report to another the fact of a mijch

494 THE SUSHRUTA SAMHITA. [Chap. XXlV.

COW sucking her own calf, nor of her traversing or freely
grazing in another's field nor the fact of witnessing a
rainbow or a meteor fall. One should not blow up a fire
with one's breath, nor hit the ground or water with
one's hands and feet. Cg.

A man should never repress any natural urging of his body, nor should he pass water or evacuate excre- ments in an open or public place, within the confines of a town or village, close to a cremation ground or any place of worship, at the crossing of roads, in reservoirs of water or on the high road nor should he do so facing a fire, in the presence of his superiors, cows, the sun and the moon nor facing against the wind. 70.

Scratching (unnecessarily) the ground with one's
nails, etc., should not be done, and one should not yawn
nor sneeze, nor raise any eructations nor breathe hard in
an assembly (of gentlemen) without previously covering
his face. Sitting in an unseemly raised-up position on a
couch as well as with extended feet in front of one's
superiors should be renounced, yi.

The hair, nostrils, ear holes, teeth or any channel of
the body should not be fingered. The hair, face, finger-
nails, clothes and the body should not bs shaken. Never
keep time with music by beating the body or the
cheeks with the hands or by striking the finger nails
against each other. Never (wantonly) strike or break or
cleave a piece of wood or stone or weed, etc. 72.