Sukruta Samhita

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Glasgow University Library

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GUL 96.18

BIBLIOTHECA INDICA: A

pOLLECTION OF pRIENTAL JAfoRKS PUBLISHED BY THE

ASIATIC SOCIETY OF BENGAL.

New Series, No. 911.

THE SUCEUTA.SAMHITA OR

THE HINDU SYSTEM OF MEDICINE ACCORDING TO SUgRUTA. TRANSLATED FROM THE ORIGINAL SANSKRIT BY

Dr. A. E. R.

HOERNLE, CLE.

FASCICULUS I.

CALCUTTA PRINTED AT THE BAPTIST MISSION PRESS,

AND PUBLISHED BY THE ASIATIC SOCIETY, 57, PARK STREET, If

1897.

GLASGOW

I

UNIVERSITY I

UBRAKY

The present translation of the Sucruta Samhita has been undertaken by me at the special request of the Council of the Asiatic Society of Bengal. The original translation, made by Dr. Udoy Chand Dutt was stopped by the untimely

death of the translator, after the publication of his second f.asciculus.

fasciculus.

by another translator proved so had to be abandoned, after one more

Its continuation

unsatisfactory that

it

Dr. U. Ch. Dutt's translation, though a very fair

performance, laboured under the disadvantage, owing to the

want of knowledge of Sanskrit, of not being made directly from the original language. It was also lacking all elucidation from the works of commentators. Both translator's

points are remedied in the present translation,

which accor

dingly has been commenced de novo.

R. H. Calcutta, 2Qth November, 1897.

TRANSLATION OF THE SUCRUTA. FIRST SECTION. ON GENERAL PRINCIPLES. (8 TJTRA-STHANAiLJ

THE FIRST CHAPTER. On the Origin of Medical Science (dj/urveda) (1)

1

Salutation to Brahma, Prajapati, the Acvin-pair, Balabhid,

Dhanvantari, Sucruta, and the rest

In the following chapter I Medical Science, even as

the

!

2

shall describe

blessed

the origin of the

Dhanvantari related

it

to Sucruta. [1] (2)

Once Aupadhenava, Vaitarana, Aurabhra, Pauskalavata, Gopura-raksita, Sucruta, and the rest 3 (thus) ad-

Karavirya, dressed

the blessed, immortal

Divodasa,

king

of

KacI, the

For the convenience of reference the translation has been On the other hand, the numbers, inserted in the text within angular brackets, indicate the paragraphs into which the Sanskrit original is traditionally divided. The two commentaries referred to in the annotations are cited thus Bha. = Bhanumati, the commentary ( tilta) of Oakrapanidatta, and Nr. =Nibandha-samgraha, the commentary of Dallana Acarya. 2 By Prajapati is here meant Daksa, a son of Brahma, and father of Durga. His celebrated sacrifice is referred to in § 7. BalabJiid or the Slayer of Bala is an epithet of Indra. See 1

divided into paragraphs.

:

-

'

'

below, § 8. 8

There are seven pupils: and by " the rest " are meant such Others, however, take Gropura

physicians as Bhoja and others. 1

2

SOTKA-STHA]ST AM.

Dhanvantari or Great Surgeon/ surrounded by a number of Ri&his '

are pained to see

around us

41

:

[sec.

I.

as he sat in his hermitage

" O Blessed One

human beings

our hearts

!

from the

suffering

painful attacks of bodily, mental, adventitious and natural diseases (see § 10), (and to observe) how, helpless in the midst of friends, they are consumed in fruitless endeavours (after cures)

and loudly lament (their fate.)

With a view to the relief of the

diseases of those health-seeking people

preservation of our

own life, for the

and with a view to the doing good to'

sake of

mankind, we have come here with a desire to hear (from you) a brief exposition of the Medical Science. That science is the basis of one's well-being both in this world and the next.

There-

fore we have approached you, Blessed One, as pupils." (3)

To them replied the Blessed One

my sons of

" You are welcome,

:

there can be no question about

;

you to

instruction

receive

!

[2]

called the

Ayurveda (or Medical Science),

portions

of

existent One'

the

is

then

What is

!

one of the minor

Svayambhu

Atharva-veda. 6

(i.e.,

the fitness of any

(Listen)

or

'

the

Self-

Brahma, see §§ 8, 16), before even he created

and Raksita to be the separate names of two men, thus making eight pupils, to whom, for " the rest," they add Nmii, Kaykayana, Gargya, and Galava, thus making a total of twelve pupils. So Ni., but Bha. only gives the first alternative. In the Bower Manuscript, Part I (verse 8), there is a list of ten Rishis, who applied to Kagiraja But the only name common to both lists is for instruction. Moreover in the Bower MS. Kaciraja is the proper Sugruta. name of the Rishi, while in Sucruta it is an epithet ('king of Kaci') of Divodasa, and the latter is identified with the mythical Dhanvantari (see note 4>). In the first chapter of the Caraka, another long but quite different list of 51 medical Rishis is given. 4 Dhanvantari is derived from dhanu, a synonym of Calyathat is one and antari or going across So Nr. He is said to have been the physician, or rather the surgeon, of the Devas whose wounds he healed in their war with the Asuras. See § 8 and footnote 13. 6 The Atharva-veda consists of the following nine parts the medical science.' veda, vakya, itihasa, five puranas, and vaidyaka or

gastra or

'

surgery,'

'

'

'

;

who has mastered surgery.'

:

'

So Biia,

6

THE ORIGIN OF MEDICAL SCIENCE.

CHAP. I.]

men, composed it in a thousand chapters and a hundred thousand Afterwards in consideration of the short life and verses (qloka). intelligence of

small

men he

re-cast it into

eight

divisions.

These are Qalya or major surgery,

(1)

Qalakya or m ihor surgery, Kaya-cikitsa or the treatment of the body, Bhuta-vidya or the science of demoniacal possession,

(2) (3)

(4)

(5)

Kaumara-bhrtya or the management of children,

(6)

Agada-tantra or the doctrine of antidotes,

(7)

Rasayana-tantra or the doctrine of alterative tonics,

(8)

Vajikarana-tantra or the doctrine of aphrodisiacs." [3]

(4)

The following is a brief account of each of these (eight)

divisions

:

The first

called Qalya 6 treats of the extraction

of extraneous

substances (from the body), such as grass, wood, stones, sand, bones,

hair,

and

nails, pus,

iron,

earth,

also

the foetus within the

womb.

It

(retained)

secretions

teaches also the use of

blunt and cutting instruments, caustics and the actual cautery,

and the diagnosis of inflammatory swellings. [4] The second called Qaldlcya ? treats of those diseases and their cures which have their seat in the ears, eyes, mouth, nose, or any other part of the body situated above the collar-bone. [5] The third called Kaya-cikitsa 8 treats of those diseases and their cures which affect the whole body, such as fever, diarrhoea, haemorrhage, consumption, insanity, epilepsy, skin-diseases, morbid secretion of urine, and others. [6]

'

6

Calya, lit. means any pointed object.

7

Calakya,

pricker' or

i.e.,

'

lit., '

awl.'

surgery performed by means of

a galaJca or

Calaka properly signifies the patala-vB'Uianl,

the instrument for piercing the tunics of the eye.'

Hence

galakya or calaka-tantra properly means 'surgery of the eye' it is here used in a wider sense. So Bha. 8 '

Kaya is

said,

by Bha. and JSTi.,

would

lit.

be 'treatment of

however, as Ni. adds, also means the

but

to be a synonym of aqni or

digestion,' and for this Blioja is quoted as

kaya-cikitsa

;

'

an authority.

body

'

{

Hence

Kaya, hence kaya-cikitsa

the digestion.'

4

SUTRA-STHANAM.

[sec.

I.

The fourth called Bliuta-vidyd treats of the mental derangeto being possessed by a Deva, or a Gandharva,

ments due

or a Yaksa, or a Raksasa, or an ancestral or a

Naga, and the

gra/ias (or seizures) 9

by means

spirit or a Picaca,

how

It also teaches

like.

to

of religious offerings

cure

these

and other

conciliatory performances. [7]

The fifth

called Kaumdra-bJirtya

treats

the

of

management

of infants, of the removal of defects in the milk of wet-nurses,

and of the cure

of diseases caused

by bad milk or by demonia-

cal seizure. 9 [8]

The

sixth

Agada-tantra,

called

dotes, treats of the diagnosis of

or

anti-

It also teaches how to cure

spiders, scorpions, mice, etc.

insects,

the doctrine of

the poisonous bite of snakes,

people suffering from any of these various poisons, or from poi-

soning due to an (unsuitable) combination (of food). 10 [9] The seventh called Rasayana-tantra or the doctrine of alterative

tonics,

treats

promote (length

those

of

of)

life,

medicines

intelligence,

which preserve youth, and strength, and give

power to resist diseases. [10]

The eighth

Vajikarana-tantra 11 or the doctrine of

called

aphrodisiacs, treats of remedies for the implenishing, restoring*,

means

'

the treatment

the body.'

of

Practically there

is

no

difference.

The number of these graha or seizures, is said to be eight. They are all due to various kinds of supernatural beings viz., 9

:

(1) deva or gods

asura or daitya or enemies

('angels'); (2)

gandharva or heavenly minstrels hidden treasure; (5) ralisasa or (4) monsters (such as the ten-headed Ravana) (6) pitri or spirits of departed ancestors; (7) pigaca or flesh-eating demons; (8) naga or beings in serpent form. There exists also another class demoniacal seizures affecting of graha, viz., the bdla-graha or They will be found enumerated below in chapter 3, § 8. children.'

of

the devas yaJcsa

(' devils

')

;

(3)

;

or guardians of

;

'

They belong to the fifth division or the haumara-bhrtya. 10 The combined materials, by themselves, may be innocuous. Thus Ni. instances tho combination of honey and clarified butter. 11 The term Vaji means vajikarana is variously explained. hence vdji-Jcarana is a means of making strong,' impetuous '

1

'

'

;

THE ORIGIN OF MEDICAL SCIENCE.

CHAP. I.]

5

revigorating and recreating respectively of scanty, diseased, dried up, or wasted semen. 12

It also teaches

how sexual desire may

be stimulated. [11]

Such are the eight divisions of Medical Science. " Now,

(5)

whom

of these subjects ? "

(of

you)

instruct, and in which " Teach all of us, Blessed

shall I

They replied

:

One, beginning with the very first, the knowledge of Qalya He said " Be it so " They again said or 'major surgery*. " " Blessed One, seeing that we hold all the same opinion, Sucruta :

!

:

and while you are instructing him, " Be it so "

will put our questions to you,

we (others) will listen with attention." He replied ("Listen)

(6)

then,

Sucruta,

my son!

!

:

the object of the

Ayur-vlda or 1 Medical Science'' is the restoration of those who are afflicted with diseases, and the preservation of

the others in sound

'to know' Hence tii/ur-veda is that science which is concerned with the nature of life and with the means of preserving it. On the first division of it I shall now instruct you in conformity with the sacred scriptures and with (the results of) observation, inference and analogy. Listen attentively " [13]

health.

or

f

[12]

Aynh means 'life' and veda means

to attain/

!

(7)

This division takes the of

(application

the healing

art)

healing of the wounds inflicted

first

place,

because the

(in the

assault on the sacrifice)

and of the restoration of the head of the sacrificial animal. 13 (sexually)

For

hence But vaji means also a horse 'means of making one like ahorse' (in sexual

potent.'

vaji-Jcarana is a

first

was on the occasion of the

'

'

;

The latter is the usual traditional interpretation alCaraka. Both the above interpretations are given by Bha. and Nt. The latter, however, adds a third, which makes vaji to be a synonym of guhra or semen hence vajipotency).

ready given by

'

'

;

means of producing semen.' 13 Scanty semen refers to natural deficiency in youth under twenty-five, wasted semen to deficiency due to excesses in middle life, dried-up semen,' to deficiency due to old age. Diseased semen is due to diseases, and may occur at any age. So Bha and Ni. 13 The reference is to the celebrated sacrifice of Daksa. The

Jcarana is a

'

'

'

'

'

'

'

'

commentaries (Bha., Nr.)

take this passage to contain refer-

SUTRA-STHANAM.

6 it

related,

is

that

[SEC.

when Budra had cut off the head

the Devas approaching the Acvin-pair said to

sacrifice,

" Blessed Ones, you twins are admittedly

the most

I.

of the

them

:

excellent

It is you who must restore the head of the sacriThe twins replied " So be it " Then for their sake the

amongst us. fice."

:

!

Devas gratified Indra with a share restored the head of the sacrifice.

and they Moreover among the

of the sacrifice ;

[14]

eight subjects treated of in medical science that (which concerns

major surgery) is the foremost, on account of its doing its work quickly, because it must be done by the application of blunt instruments, sharp instruments, caustics, and actual cautery, and

on account of its being equal

(in

value)

to

all

(the

other)

ences to two distinct occurrences (1) the great war of the Asuras with tlie Devas for the possession of heaven, (2) Daksa's sacri:

fice.

But the

context,

which enters .only

into the details

of

the second ccurrence, renders this explanation improbable. The sacrifice of Daksa is related with some minor variations in the

Mahabharata and other works.

The main

story

is

that Daksa

gods with the exception of his son-in-law Civa or Budra, who, in revenge, violently interrupted the sacrifice. He created a monster Virabhadra, who decapitated yajna or 'the

invited all the

sacrificial

animal' (a deer), and wounded and maimed most of the

Finally Civa was pacified by being given a share in the

guests.

whereupon he restored all the injuries done in the enAccording to some accounts, Daksa himself was decapitated, and as his head had fallen into the sacrificial fire, it was replaced by Civa with a goat's head. All these accounts know nothing of any intervention of the Acvins as healers. This seems sacrifice,

counter.

to be an imbellishment of the medical castras, according to whom

the Acvins were induced to undertake the restoration by a share of the sacrifice being allowed to Indra, who was their pupil (see § 8).

The introduction of Indra is hardly sufficiently accounted

for: one would rather expect the Acvins themselves to be gratified

with a share in the sacrifice

:

moreover, one would expect the twins

as well as Indra (all being devas) to be among the original guests

and participators. The version of the story in the Mahabharata seems to have more consistency, which, however, in stories of this kind is perhaps not to be expected. Or may it be suggested that Indra is an ancient misreading for Budra ?

CHAP.

THE ORIGIN OF MEDICAL SCIENCE.

I.]

subjects

(put

together). 14

Hence

it

is

7

a means of attaining

salvation, religious merit, heaven, fame, longevity, and a

compe-

tency. [15]

Brahma was the first to promulgate (the science o£ medicine) from him Prajapati (i.e., Daksa) learned it from him again the Acvin-pair from the Acvins Indra from Indra my(8)

;

;

;

;

and my duty it is (now), for the good of mankind, to communicate it here (in this world) to all who desire (to receive) self;

On this point there is (the following verse)

[16]

it.

:

that removed from the Immortals (i.e., and now I have appeared on the earth, in

It was I, Dhanvantari, the primeval Deva,

lB

decrepitude, disease, and death

the Devas) ;

order to teach here surgery as well as the other branches of medical science. [17]

In

(9)

this

by that aggregate, the animated body

science

composed of the five elements, 16 is understood the puruia or 'the 14

Commentaries

" unless surgical work is

done quickly, the given, gives two reasons for the excellence of surgery; the passage, however, (as the commentaries point out) may also imply three reasons: "on account (1) of its doing its works (viz., incisions, etc.) quickly, (2) of its employing instruments, etc., (3) of its being of equal value to the rest, because, as Bha. explains it enters into the subjects of all the rest. Both Bha. and JSTi. make mention of another recension of this passage, which simply reads adhikakriya-karanat i.e., 'on account of its doing more work (than the rest),' instead of agu-kriya-karanad=yantra samanyac=ca. Both add that, even with this reading, the two clauses yantra-gastraksar-agni-pr/midhanat and sarva-tantra-samanyat must be understood as being implied, as giving the reasons for surgery doing more work than the rest. 15 The adi-deva or 'primeval devas' are Brahma, etc., as contrasted with the knrma-deva or those who owe their divinity to their extraordinary feats,' such as Indra and others, and with :

The translation, above

patient suffers injury."

'

the praydjana-deva or cessity

'

'

who owe their divinity to some neSkanda and others. So the Com-

those

such as Buddha,

mentaries. 16

air,

The

five malui-bliiita or

and akdga (or ether).

'

elements

'

are

:

earth, water,

fire,

8

SfjTItA-STHANAM.

human

being .'

It

1

he

(and)

(alone)

ho

(alone)

to

the

subject

(of

is

is

[sec.

whom medical acts ? refer, 1

my

is

For the

being's.

these two, the sthdvara or 'those that

into

divisible

Why?

discourse).

Because the world consists of two classes of world

Ii

cannot move' and the jaqgama or 'those that can move.' 13 It may be added incidentally that (from the point of view of fitness for medicinal use)

of the calorific

classes

its great variety, it

the world is also divisible into the two

and the

f rigorific ;

or,

having regard to

may be divided into five classes. 19

[18]

Now the (jarjgama, considered as) bJmta (i.e., from the point of view of bhiiti or the manner of their birth') are divisible into four '

namely those respectively termed sveda-ja or ' produced from warm moisture ' anda-ja or produced from an egg,' udbhij-ja or ' produced from a split in the earth,' and jardyu-ja or produced from the womb.' Among these the purusa or ' the human classes,

'

'

being'

is

service.

the

chief,

Hence

it

is

because the others are intended for his the purusa or

'

the

human being/ who

forms the subject (of my discourse.) 20 [19] Any occurrence which causes him pain is termed a vyadhi (1 0 )

or

'

disease.'

tious,

bodily,

These

(diseases)

mental, and

may be of four kinds

W Such as the administration of

:

adventi-

Of these the adventitious

natural.

medicines, and

the

applica-

(Commentaiues).

tion of instruments, caustics, bougies, etc. 18

On the details of this classification, see below § 12.

19

According as one or the other of the five elements (see foot-

note 16) predominates in their composition. 20 The argument runs continuously through paragraphs 18 and It is briefly this the world is divisible ]9 of the Sanskrit text. two classes, the stationary and locomotive. The latter class, :

into

which includes men, is subject to states of disease and health. Yet medical science concerns itself only with the human being. Why ? Because man is the chief, all other living beings being subBut Ni. does servient to him. This is clearly explained in Bha. not seem to have grasped the argument quite accurately. In paragraph 18 it takes purusa to mean a sentient being,' including both men and pagu or 'animals,' while in paragraph 19 it takes '

purusa as restricted to the human being.

CHAP.

THE

I.]

MEDICAL SCIENCE.

OltlGIN OP

are injuries caused by violent'contact. 21

by any derangement 22 of the

air,

9

Bodily diseases are caused

or bile, or phlegm, or blood, or

of all these (humours) combined, brought on by (irregularities in)

Mental diseases, showing themselves in the form

food and drink.

of anger, grief, fear, joy, disappointment, envy, proneness

to

detraction, despondency, unfriendliness, lust, avarice, and suchlike

are

dispositions,

aversion.

(violent)

the

either

result

of

(violent)

desire

or

Natural diseases consist in (a perversion of)

the natural states of hunger, thirst, old age, death, and sleep. All these diseases have their seat in the body and in the mind. 23

[20]

and

Depuratory

(11)

remedies,

rectificatory

regarding food, and corrective practices, proj)erly

observances

employed, are

the means for checking diseases. 811 [21]

7,1

Such

poison, '

as those

fire,

arriving,'

wind,

produced by weapons, supernatural beings, (Commentaries). Agantu lit. means etc.

adventitious,'

'

therefore a

'

disease coming from the

outside,' i.e., 'caused by injurious contact with some external body.'

derangement of the proper proportion of the humours, (Commentaries). 8S That is: either in the body (as fever), or in the mind (as 22

That is

:

either through excess or deficiency.

wrath), or in both (as epilepsy).

body

first,

Besides, a disease affects the

and the mind afterwards, or vice versa.

So the Com-

mentaries. Si

Depuratories are extex*nal or internal.

struments, caustics, plasters, etc.

;

tives, enemas, errhines, and blood-letting.

are

in-

Rectificatories also are

The former are liniments, douches,

either external or internal.

baths, unguents,

The external

the internal are emetics, purga-

applications to the head, liquid and semi-liquid

The latter are digestives, attenuants, nutrients, tonics, Food is of four kinds (having regard antitoxics, etc. aphrodisiacs, what can be drunk, licked, swallowed, of consumption) mode to the gargles, etc.

:

and masticated

;

or of three kinds (from the point of view of its

relieving deranged humours, curing diseases, and giving

effect) :

health and sustenance.

Corrective practices have reference to the

body or the voice or the mind. to

Bha.,

fasts, abstinences, etc.

2

Bodily exercises are, according etc., according to Ni.,

walking, copulating, dancing,

Vocal exercises are reading, singing, rc-

SUTRA-STHANAM.

10 (12)

source)

I.

Now food is the sustenance of living beings and (the of their

be such)

to

[SEC.

strength,

it depends

colour,

and vital power.

(In order

on the six tastes ; and these again exist

But the material objects (also) serve

in the material objects.

as

medicaments ' ; and the latter are of two kinds: Of these st ha vara or ' stationary/ and jaygama or ' locomotive/ ds ad Id

or

the stationary ones are of four kinds ; namely, vanaspati or ' trees that bear fruit but have

no flowers/

both fruit and flowers/ virudh or

'

vrlc$a or

maturing their

[22]

trees that bear

plants that grow in the form of

a creeper or a shrub/ and osadhi or fruit/ 26

'

'

ings ' are also divided into four classes

:

or 'locomotive

the jarayu-ja or

produced from the womb/ the anda-ja or

'

after

plants that die

The jar/jama

'

be-

those

those produced from

an egg/ the svlda-ja or those produced from warm moisture/ and the udbhij-ja or 'those produced from a split (in the earth)/ Of these the womb-born are the domestic animals, men, beasts of prey, and others. 25 The egg-born are the birds, all slow and quick-moving reptiles, and others. The moisture-born are the worms, insects, ants, and others. The earth-born are the cochineal insects, frogs, and others. '

As

to the

'

stationary beings ' (or plants), their bark, leaves

flowers, fruit, roots, tubers, exudations, juice, etc., and as to the

'locomotive beings'

(or

animals), their skin, nails, hair, blood,

etc., are the objects of use in medicine. [23J To the class of parthiva or ' minerals ' belong the following

hearsing, etc. lating, etc.

:

Mental exercises are thinking, meditating, calcu-

The term

'

properly

'

refers

to

considerations

So the commentaries. of vanaspati, the Plaksa and

of

locality, time, age, etc. 26

Examples are

:

Ficus Tjakela and glomerata),

etc. ; of

vrhsa, the

Udumbara (or mango, jamun

(Eugenia Jamholana) and other trees; of virudh, the Vidari, (Ipomoea digitata), pepper, lovage, Calaparnl and Prgniparrti (Desmodium gangeticum and Draria lagopoides), etc. of osadhi, wheat and other cereals. (Commentai'ies). 26 The commentaries explain that the domestic animals are placed first, because from the point of view of medicinal subserviency, which is here in question, they are the most important. ;

CHAP.

THE ORIGIN OF MEDICAL SCIENCE.

I.]

11

gold, silver, gems, pearls, realgar, earth, potsherds, and others. 27

With reference to time we have the following varieties

(13)

i

:

breezy weather, calm weather, sunshine, shade, moon-light, darkweather, rainy weather, day and night,

cold weather, hot

ness,

fortnight, month, season, half-year, and other divisions of time.

These, by their very nature, exercise an augmenting, or deranging, repressing

or relieving, or

influence

on the humours (and the

consequent diseases) ; hence a knowledge of them

On this ( subject

[24]

)

there are the

With regard to the diseases of men four-fold

is

( following )

necessary. verses

group 28 of causes of derangement and

has been laid

down by

the

:

the above-mentioned

physicians.

relief

Those

[25]

which are accidental are of two kinds some mind, others the body ; and their treatment is also of two kinds. [26.] For those which affect the body, the treatment is the same as for bodily diseases. In the case of those which affect the mind, sounds and the rest diseases

affect

:

the

(of sensations) 29 of

of the (five-fold) group

an agreeable

nature bring relief. [27]

Thus

(14)

far these four terms have been expounded

or ' the human being/ vyddhi or

f

disease/ misadha

:

purnsa

or ' medica-

The commentators are much exercised to account for the reason

27

why the partliiva or

'minerals

'

are not included as a

third class

of osadhi or 'medicaments,' in spite of their being clearly intended

kind of medicaments. Nothing satisfactory is said by But Bha. cites Caraka as giving a threefold division animals,' udhhida or medicamentary objects, jaygama or

to be a

them. of

'

and parthiva or minerals.' It almost looks as if in the original system of Sucruta, the minerals were not considered medicinal, but were only introduced afterwards. 28 Namely, stationary beings, locomotive beings, minerals, and '

plauts

time,

'

'

according to the physician Jaijjhata

;

or food, practices

(see § 11), minerals, and time.

Bha. adopts the former, Ni., the Neither seems quite satisfactory, though to latter alternative. me the former appears more consonant with Sucruta's text as it

now stands. 29

The five sensations or sense-objects are

taste, and smell.

:

sound, touch,

form,

SUTRA-STHANA.M.

12

[SEC.

I.

ment/ and kriya-kala or 1 time with reference to its suitability for treatment.' Here the term ' human being ' includes not only the whole of the materials which compose his body and which (as composed of the (five) elebut also the constituent parts of its major and minor such as the skin, flesh, blood-vessels, nerves, and so are themselves

stated before in § 9)

ments,

30

limbs/

1

The term

forth.

'

disease ' includes not only diseases due to air,

or the blood, or to any of these combined,

or bile, or phlegm,

By the term but diseases of every description (inch adventitious) medicament must be understood material objects as well as .

'

'

their gtma or

elementary properties/ rasa or

powers/ and vipaka or

'

sensific

'

treatment '

such as

'

'

tastes/ vlrya or

digestibility/ 32

'

The term

{kriya) is the general one for all medical operations,

cutting, etc.,

The term

and administering oils, etc. 33

time ' (kala) refers to the variety of time (which may be suit-

'

able) for any particular (medical) operation. 341 [28]

(15)

Here comes in (the following verse) Herewith I have declared

:

you) succinctly the

(to

germ

the (whole) therapeutical science.

or quintessence of

shall (now) give (you)

I

a detailed exposition in one hundred

and twenty chapters.. [29] 30 Here the clravya or materials are the seven dhatu or secondary elements semen, blood, chyle, flesh, fat, marrow, and bones while the five bhuta (or mahabhuta) or primary elements '

'

:

'

'

;

are earth, fire, water, air and akaga. So the commentaries. Usually,

however, the term dravija connotes the

'

material objects,' as distri-

butable among the five classes of bhuta; as in ch. 3, § 2 [40], ch. 4, § 2. 31

chin.

Major limbs, such

as

the head ;

minor limbs, such as the

(Commentaries).

For an exposition of these four terms,, see below chapters 40 and 41. 33 Surgical operations, such as cutting, opening, scarifying, probing, extracting, bleeding, sewing. Again, oils, sudorifics, emetics, purgatives, enemas, fumigations, errhines, gargles, digestives, 32

alteratives, and so forth. 31

(Commentaries).

Thus, the forenoon is the time suitable for the administration

of emetics, and the early morning for that

of purgatives.

So Nl.

CHAP.

These in

them)

one hundred and twenty chapters will be sections

five

with

the Niddna-st liana or or

'

section

'

or

'

the

subjects

(taught in

section

on

general

principles

'

section on pathology/ the Qarira-sthana

on anatomy;' the

therapeutics/ and the

(arranged)

to

reference

the Sutra-sthdria

:

13

THE INITIATION OP A PUPIL.

II.]

Cihitsita-stlidna

Kalpa-sthana or

'

or

'

section

on

section on toxicology/

Afterwards I shall expound the remaining subjects in the Uttaratantra or the ' supplementary treatise/ [30] (16.)

Here comes in (the following verse) Whoever studies this (science), promulgated by Svayambhu (or Brahma) in primeval times, and made known (to the world) by the king of KacT (or Benares), that meritorious person is reverenced on earth by kings, and after death :

attains a position (in heaven) equal to that of Indra. [31]

THE SECOND CHAPTER. On the Initiation op a Pupil. [1]

A physician may admit as a pupil anyone of the (1) Brahman, Ksatriya, and Vaicya castes who is of (good) family, 36 youthful, observant of caste-rules, persevering, clean (in body and

mind), well-bred, 36 modest, energetic, strong, attentive, contented, possessed of a good memory, intelligent,

and resourceful. His and teeth should be delicate. His mouth, eyes and nose should be straight. His disposition, speech, and deportment should be agreeable. And he should be able to bear tongue,

lips,

Any one with

pain.

opposite qualities should not be admitted

as a pupil. [2] (2)

When

a

Brahman

(physician)

performs the initiation

ceremony, (he should act in the following manner.) 87 35

36

one who belongs to a medical Ni. also gives this as an alternative.

So Ni., but Bha. interprets

family.'

On an auspi-

:

'

Acara appears to have been wanting in Bha.'s recension of It does not comment on it, and interprets glla

Sucruta's text. as ' well-bred,' 37

I have adopted

the reading upanayanlyas = tu brahmanah or

14

SUTRA-STHANAM.

[sec.

cious titJii or ' lunar day/ Jcarana or ' lunar half -day/

I.

muhurta or

'30th part of a lunar day' and nalcsatra or 'lunar asterism/ in

an auspicious direction/ 8 on clean and even ground, a sacrificial spot, four

cubits square, should be smeared with cowdung

spread with clarbha grass {Poa cynosuroides)

Then

.

the

and gods

should be honoured with flowers, fried rice, rice, and jewels, like-

wise the (officiating) Brahmans, and the (witnessing) physicians.

Then, having marked

off (the sacrificial square)

(with water), (the officiant)

led it (pupil)

on' his

the wood of

should

and besprink-

place the

Brahman

and kindling before himself a fire with

right,

Khadira (Acacia Catechu), Palaca (Butea frondosa),

deodar and bel, smeared with curds, honey and or

(with the wood)

the

Nyagrodha

clarified butter,

of the four trees with a milky sap, viz.,

(Ficas

beugalensis),

Udumbara

(Ficus

glo-

and Madhuka (Bassia latifolia), h% (smeared in the same way), he should offer on it oblations of clarified butter with a sacrificial ladle according to the Darvlhoma rite. 40 Next with the mystical syllable and the great merata), Acvattha (Ficus

'

rcligiosa)

the initiating Brahman.'

sense of upanetd.

I

Here upanayaniyas has the active But Ni. adopts the

follow hei'ein Bha.

reading vpanayainyam tu hralimanam or the Brahman (pupil) who is to be initiated.' But this reading does not well agree with '

the subsequent context hralimanam sthapayltva

'

having placed the

Brahman (pupil).' The case of the Brahman physician and the Brahman pupil is here only given as au exemplar of the initiation ceremony. The commentaries explain that they are only selected honoris causa, but that the same ceremonies take place in the case of Ksatriyas or Vaicyas is

;

only in the case of a pudra the ceremony

modified, as noted in § 3.

They add, however, that of what-

who ari-anges for the initiation may be, the initiation rites themselves must be performed by a ever caste the medical teacher

Brahman. 68

I.e.,

towai*ds the East or North.

(Commentaries )

The members of this group of trees are variously enumerated. Some give the Plaksa (Ficus Tjakela) in the place of the Madhuka. Some give the number of the group as five. 40 The Darvlhoma rite is well-known as that of Brahmans who 89

are chandovid or

'

proficient

in incantations.'

So JSTi.

OHAP.

THE INITIATION OF A PUPIL.

II.]

mystical words

4,1

15

he should pronounce svd/td in the name of every

deity and every Rishi,

and cause the pupil to do the same.

A Brahman may give initiation to a pupil of three castes,

(3)

a Rajanya (i.e., Ksatriya) to one of two castes/ 2 but a Vsd^ya, to one of the Vaicya caste only. Some say that a £iidra, if ne is of (good)

family and (good) character, may also be admitted to

instruction, but without the initiatory rites. 4,3 [3]

Then leading the pupil three times round the fire 44 and invoking the fire as witness, he should thus address him " It must be your inflexible rule to eschew lust, anger, avarice, pride, (4)

:

envy, rudeness,

vanity,

gossiping,

lying,

and every

idleness,

other reprehensible conduct, to keep short your nails and hair, to be clean in your person, to dress yourself in reddish-coloured cloth, and to endeavour to lead an upright,

pure,

and respectful

You must be always ready to abide by my directions with

life.

regard to residing, going about, lying down, sitting down, eating,

and studying, and you must always be intent on furthering my 4,1

The mystic syllable is om and the three great mystic words The formula runs as follows Om bhuh

are bhur, bhuvah, svar.

:

Om bhuvah svaha, Om svah svaha, Om bhur bhuvah svah

svaha,

So Ni. That is, to Brahmans, Ksatriyas, Vaicyas, and to Ksatriyas

svaha. 42

Vaicyas, respectively. 4,8

Paragraph 3

is clearly a later interpolation,

the account of the initiatory ceremonies. rejected

admits

as it interrupts

According to Ni. it is

by the nibandhas or commentaries.' Bha., however, and argues strongly in favour of the fudras. The '

it,

reason of the interpolation in this

particular

to indicate that the preceding portion of the

place clearly

is

initiatory rites is

omitted in the case of a f udra, while the subsequent portion (in According to Ki. there are two readings: § 4) is permitted.

—

0

he maybe admitted without any initiating rites or °sampannam mantra-varja'n-upanUam, i.e., he may be initiated, but without the mantra.' It is not clear which of the two was adopted by Bha. They are, however,

either

sampannam=anupanitam,i.e., '

'

;

'

practically equivalent. 4,41

In the form of pradaksina, i.e., from left to right, so that the

right side is kept towards the fire.

So Ni.

S UTlt A-STH AN

16 pleasure and welfare.

AM

[SEC.

I.

If you shall be wanting in all this, you

be a sinner, and your learning will be useless to you and

will

fail to bring

you fame.

are regular in

On the other hand, if, while you

[4]

the discharge

of your

duties,

I

should behave

improperly towards you, I shall be committing sin, and my learning will be useless to me." (5)

To

treat

Brahmans,

spiritual

guides, paupers,

ascetics, neighbours, devotees, orphans and

friends,

widows, and people

who come from a distance, (gratuitously) with one's own medicines, as if they were one's own relations, is right. But hunters, fowlers,

By pursuing such a

outcasts, and sinners should not be treated.

policy, one makes himself known as learned, and attains friends,

fame, merit, wealth, and pleasure. [5] (6)

Here come in (the following verses)

:

On the eighth day of the dark half of the month, as well as on its two last days {i.e., the fourteenth and fifteenth) ;

on the same days also of the light half of the month, as well as on the two twilights {i.e., dawn and dusk) of the day;

when there is thunder and lightning at unusual when one's people or country or king are in dis-

times 46 ;

tress; [6] during the whole day on which one has been to a

cemetery 4,6 45

;

during the time of a battle, or a festival,*'''

That is, when rain falls in any of the four months compris-

ing the cold and dewy seasons (hemanta and gi^ira), i.e., from the middle of November to the middle of March or when thunderstorms occur in the morning or evening. (Commentaries.) ;

4,6

Adyatana is the period of a current day, reckoned either from

dawn to dark or from midnight to midnight. This appears to me Both to be the only rational explanation of the compound word. Bha. and Ni. explain it thus " on a cemetery or on a slaughterground of pack-animals " taking yana to mean hasty-adi or place of elephants, etc ,' and adyatana to mean badha-sthana or I do not understand how the latter meaning for slaughtering.' :

'

'

adyatana is arrived at.

W Such as the festival of Qukra (or

(or

Venus) on the full-moon

month Bhadrapada (August-September) full-moon) festival in the month Avvina;

of the

;

the the

Kaumudi festival

of

1/

CHAP.

THE CONTENTS OF THIS WORK.

III.]

the

or

appearance of a portent,* 3

occasions)

the

—

17

any of

(on

never read ;

student should

nor

these

should

when Brahmans do not

he do so at any other time

study ; nor must he ever read when he is impure. [7]

THE THIRD CHAPTER. On the Contents of this Work. [1] It has been already stated (see § 15, p. 12) that the one

(1)

hundred and twenty chapters (of this work) (will be distributed) in five sections. Of these the (first) section on General Principles will

contain forty-six

sixteen

the (third) on

:

peutics, forty

:

chapters

:

the

Anatomy, ten

on

Pathology,

(fourth)

on Thera-

(second) :

the

the (fifth) on Toxicology, eight.

Then will follow

the supplementary part with sixty-six chapters. [2] The following are the forty-six chapters of (2) st/tdna

or

because in

{

Section on General Principles/ which it

the

whole of the subjects

are presented in clear detail,

(of

the is

Sutra-

called so,

medical science)

proper arrangement, and orderly

development. [11]

iii

The origin of the medical science. The initiation of pupils. The exposition of the (contents of the several)

iv

The (importance of) understanding the (medical)

v

Preliminary arrangements in surgical practice.

i

ii

chapters.

terms.

vi

Regimen (to be observed) in the various seasons.

vii

Description of blunt instruments. [3] Mode of applying cutting instruments.

viii

ix

(Practical training in) the application of surgery.

Kuvera (or the god of wealth) at the summer solstice

;

the festival

of Madana (or the god of love)

on the thirteenth day of the light half of the month Caitra (March- April), and others. So Nr. 48

I.e.,

any extraordinary natural phenomenon indicative

evil, such as an earthquake or hurricane, a mirage or

any wonderful change in a planet or star, 3

(So Nl.)

of

rainbow, or

SUTKA-STHANAM

[sec.

x

(Rules with regard to visiting) the sick-room.

xi

Preparation and use of caustics.

xii

Lecture on actual cautery.

xiii

Lecture on leeches.

xiv

xv

Discourse on the blood. [4] regard to the humours, con-

Instruction with

elements,

stituent

excretions,

etc.,

(of

the

body). xvi

Piercing the (lobules of the) ear.

xvii

Diagnosis of immature and mature (inflamma-

xviii

(Application of) liniments.

tions).

xix

(General rules of) treating inflamed parts. [5]

xx

Things salutary and in salutary. Enquiry into (the origin of) inflammation.

xxi xxii

Discharges from inflamed parts.

xxiii

Characteristics of curable and incurable (inflam-

xxiv

Classification of diseases. [6]

xxv

Definition

mations)

.

of

the

various

kinds of

the

presence

of a

surgical

operations.

xxvi

Diagnosis

of

dead

{i.e.,

foreign) substance (in the body).

xxvii xxviii

xxix

Extraction of foreign substances.

Prognosis of inflammations. Prognostication

from the messenger, dreams,

etc. [7]

xxx

Morbid changes (as premonitory signs of death)

xxxi

in the five senses.

xxxii

The same in the general appearance. The same in the constitution (of the body)

xxxiii

Avoidance (of treating incurable diseases)

xxxiv

xxxv

Treatment of a king engaged in warfare. Treatment of the feeble.

xxxvi

Miscellaneous formulae tions to inflammations)

xxxvii

Different varieties of collection

c f

drugs)

(for .

soil

external applica-

[8]

(with reference to the

CHAP.

xxxviii

xxxix

19

THE CONTENTS OF THIS WORK.

III.]

Classification of drugs.

useful for depuration

Drugs

and

rectification

(of the humours).

Exposition of the

xl

terms dravi/a or 'material

111 A.Q y object and the rest.* 1

(3)

•

i

»

A

xli

Predominant characters ot drugs, [yj

xlii

Information on the (six) rasa or ' tastes.'

xliii

Preparation of emetics.

xliv

Preparation ot cathartics.

xlv

Various kinds of liquid substances.

xlvi

On food and drink. [10]

The following

sthana or

'

are the sixteen chapters of the Nidana-

Section on Pathology/

which is so called on account

of its describing the causes and symptoms (of diseases). [13] i ii

Diseases of the nervous system,

Hemorrhoids.

iii

Calculus in the bladder.

iv

Fistula-in-ano.

v

Skin-diseases.

vi

Morbid secretion of urine. Abdominal tumours. Complex labour.

vii viii

ix

Deep-seated abscesses.

x

Malignant growths. [12]

xi

Glandular enlargements.

xii

Scrotal enlargements.

xiii

Fractures &0

xiv

Sores on the penis caused by the gu&a or

.

caterpillar.

'

hairy

5

xv

Minor diseases,

xyi

Diseases of the mouth.

49 See footnote 30 on " The rest " refers to the tastes, p. 12. elementary properties, sensific powers, and digestibility, see chap.

§2. Here the order of the chapters in the book itself differs. The fractures form the 15th chapter, while the penis-sores and the minor diseases form the 13th and 14th chapters respectively. 4,

60

20

SUTRA-STHANAM. (4)

'

I.

The following are the ten chapters of the Qarira-stMna or Anatomy/ which was propounded by the Maharsi

Section on

{i.e., '

[SEC.

Dhanvantari), in order to give to physicians and Yogis or

wizards '

a knowledge

of

the

of

(constitution

the

human)

body. [16] i

ii

( 5)

Theory of the origin of living beings. Rectification of the semen and menses.

iii

Impregnation of the womb.

iv

Description of the foetus.

v

Description of the (human) body. [14]

vi

Exposition of the vital parts (of the body),

vii

Description of the vascular system.

viii

Venesection.

ix

Description of the ducts and nerves.

x

Description of pregnancy. [15]

The following are the forty chapters of the Cikitsa-stJiana

or c Section on Therapeutics/ which is so called, because

it treats

of the amending or rectifying or curing or alleviating, as it may

be variously termed, (of diseases). [25] i Treatment of the two kinds of inflamed sores. ii iii

iv

v

Treatment of recent inflamed sores. Treatment of fractures. Treatment of nervous diseases. Treatment of major diseases of

the

nervous

system. vi

Treatment of hemorrhoids.

vii

Treatment of calculus. Treatment of fistula-in-ano. [17]

viii

xi

Treatment of skin-diseases, Treatment of major skin-diseases. Treatment of morbid secretion of urine.

xii

Treatment of eruptions on the skin (in the fore-

xiii

xv

Treatment of diabetes. Treatment of abdominal enlargements. [18] Treatment of complex labour.

xvi

Treatment of deep-seated abscesses.

ix

x

going disease). xiv

CHAP.

21

THE CONTENTS OF THIS WORK.

III.]

XVII

Treatment of malignant ulcerations.

xviii

Treatment of glandular enlargements. Treatment of scrotal enlargements and diseases

xix

of the penis.

xx xxi

Treatment of minor diseases. [19] Treatment of sores on the penis produced by the guka or

xxii xxiii

'

hairy caterpillar/

Treatment of diseases of the mouth. Prevention of inflammatory swellings.

xxiv

Prevention of diseases generally.

xxv

Miscellaneous formulae. [20]

xxvi

Aphrodisiacs in cases of debility.

xxvii

Tonic treatment in every kind of ailment.

xxviii

Means of strengthening the memory and prolonging life.

xxix

(The Soma tonics

for)

the prevention of

(all)

natural diseases. [21]

xxxii

The tonic known by the name of Use of medicated oils. Modes of sweating.

xxxiii

Emetics and cathartics. [22]

xxxiv

Treatment

xxx xxxi

of

disorders

'

brought

pain-killer/

on by the

misuse of the two preceding remedies.

xxxv

Classification of syringes, made of a nozzle and

xxxvi

Treatment of disorders caused by (the misuse

xxxvii

The application of oily enemas by the urethra.

xxxviii

Enemas made with other liquids.

bladder, for clysters.

of)

such a syringe.

[23]

xxxix

Treatment of a patient weakened (by the use of the above-mentioned remedies).

xl (6)

or

'

Various kinds of inhalations. [24]

The following are the eight chapters of the Kalpa-sthana

Section on Toxicology/ which

treating) of sons. [27]

is

so called because

the preparation and use of

(of its

remedies against poi-

n

SUTRA-STHANAM. i

[sec.

I.

The protection of food.

ii

Account of vegetable and mineral poisons.

iii

Animal poisons.

iv

Information on snake-bites.

v vi

Treatment of the latter. [26] Some dundubhi or far-famed ' antidotes b K

vii

Antidotes against rat-bites.

viii

Antidotes against insect-bites.

<

Thus far altogether one hundred and twenty chapters have been described. Hence forward the TJttara-i antra, or the (7)

'

Supplementary Treatise ' will be spoken of, with its several (four)

parts as hereafter named/ 52 [28]

Its first chapter is concerned

with the upadrava or ' troublesome diseases ' (of the eye) this '

(supplementary) treatise

is

also called the

Treatise on Troublesome Diseases/

;

hence

Aupadravika or

Next follow in order

[29]

the (various) chapters which describe the diseases (of the eye) i

ii

iii

iv

v vi vii

On troublesome eye-diseases generally. On diseases in the joinings of the eye. On diseases in the eyelids. On diseases in the sclerotica. On diseases in the cornea. On diseases in the whole eyeball. On diseases in the lens. [30]

viii

Classification of the treatments (of eye-diseases)

ix

Curing of ophthalmia caused by (deranged) air.

x

Cui'ing of ophthalmia caused by (deranged) bile.

xi

Curing of ophthalmia caused by phlegm.

(deranged)

xii

Curing of

(deranged)

ophthalmia caused by

blood. [31] xiii

xiv

xv

61

On scarification in eye-diseases. On incision in eye-diseases. On excision in eye -diseases.

The order of these chapters in the book itself differs.

There

the dundubhi form the seventh, and the rat-bites the sixth chapter. 68

For these four parts, see below § 12.

•

CHAP.

III.]

xvi xvii

THE CONTEXTS OF THIS WORK.

23

On diseases of the eyelashes, On diseases of the lens.

xviii

Description of external applications (to the eyes)

xix

(Treatment of) injuries (to the eyes) caused by violent contact,

xx

Diseases of the ears.

xxi

Their treatment. [32]

xxii

Description of the diseases of the nose.

xxiii

Cure of these diseases.

xxiv

Cure of coryza.

xxv

Description of the diseases of the head.

xxvi

Treatment of these diseases.

The preceding (twenty-six chapters) constitute the Q&ldhyatantra or Treatise on Minor Surgery/ [33] '

(8)

xxvii

Description of the nine graha (or demoniacal

xxviii

Treatment of the Skancla.

possessions)

xxix

Treatment of the Apasmdra.

xxx

Treatment of the Qalcum.

xxxi

Treatment of the Revati. [34] Treatment of the PMand.

xxxii

xxxvi

Treatment of the Andha-putand. Treatment of the Mandika 63 Treatment of the QUa-putand. Treatment of the Naigamesa.

xxxvii

Origin of these seizures.

xxxiii

xxxiv

xxxv

.

(Cure of the) diseases of the womb. The preceding (twelve chapters) constitute the Kaumdra-tantra xxxviii

or

'

Treatise on the Management of Children/ (and refer to the

subjects)

named in the Qarlra-sthdna or

'

Section on

Anatomy/

[35] (9)

68

xl

Cure of fever. Cure of diarrhoea,

xli

Cure of consumption.

xxxix

In the book itself the chapter on Mandika is placed after

that on Cita-putana.

24

SUTRA-STHANAM. xlii xli.it

V

"vll All V

xlv "vl AX VI V J.

IjITVP \J fir V^lllC L ,n VP

At

liPQ vf _rli coo ooa

I

,11VP

AT

YY1

VP AT C LJX.

AVA1 A

TiQ I AV

Awn q cvao.

li dPTYi JJ.oE7J4J.lJJ, 1 lx<*£*

.n VP KJl. at tqi n LI n cp V^UIC Idlll 11 H o

I

1

1

.

xlvn

t!iiVP 111 C/

W

nf fMPAiiAliam UJ_ dilL-L/llUllbllJ

V A Will V 111 1 1

1,11 VP

AT

V MY

I

1

I.

fmnmivcj LLllllU 111 D«

5i.nn ATYiiTia.] <X K)\.\.\J ill L 1 Idl

I

1 ,11 V>* U-1

[SEC.

TV1

.

OU

r^n*~l

AVhl A T r»l VC

VP AT Tl A* UX. VATYlvfl V VXUl Llllg

,11 Lilt

IJlTPP

HT

VP AT VUIC *JJL

11

1

lii 111

I

,11

VllPPAIlO'Tl

m

cfn Q tlo I 1 Illicit 5S

rrn VP 111 Ul aah o Vyn C At

liii

Cure of aphonia.

liv

Cure of worms.

lv lvi

Cure of retention of discharges. [37] Cure of cholera.

lvii

Cure of anorexia.

lviii

Cure of dysuria.

lxix

Cure of strangury.

The preceding (twenty-one chapters) constitute the remainder of the Kaga-cikitsd or ' Treatment of the Body / 64 [38] lx Cure of diseases caused by superhuman agencies. (10) >

Ixi

Cure of epilepsy.

lxii

Cure of insanity.

The preceding (three chapters) constitute the Blmta-vidyd or '

Science of Demoniacism/ [39]

(11)

lxiii

Enumeration of the (combinations of) tastes,

lxiv

Hygienic rules.

lxv

Syntactical rules.

lxvi

Enumeration of the (combinations of) humours.

The preceding (four chapters) must be understood to serve as embellishments of this treatise.

5i

The commentary explains that the term remainder 1

'

indicates

that other portions of the treatment of the body have already been given in the preceding part on galya or major surgery.' The '

'

'

reference

here

therapeutics.'

is

clearly to the

cikitsa-sthana

or

'

section

on

THE CONTENTS OV THIS WORK.

CHAP. III.]

26

On account of its excellence the Maharsis have called

(12)

this treatise the Uttara or ' superior

comprising so

one/

its

Uttara or

supplemental * by reason of

'

Its excellence lies in

many subjects.

the fact of

It

is

its position

also called

at the end.

[41] The subjects comprised in it, are the following four i Minor surgery,

(13)

The

included

in

ii

Management of infants,

iii

Medical treatment of the body,

iv

Science of demoniacism. [42]

subjects of aphrodisiacs

the

Cikitsa-sthana or

:

and alterative tonics are

Section on Therapeutics.' 65

'

[42] The doctrine of poisons is given in the Kalpa-stMna or Information about (the treatment Section on Toxicology/

*

foreign substances in the body will be found in every part

of)

(of this work). [43]

This work, then, with

(14) first

its

above-named eight divisions,

made known by the Primordial Deva (i.e., Brahma), whoever

will carefully study

and use in his

saviour of life in this world.

practice, he will become a Both are equally necessary [44] :

the study of this science as well as its practical application after

A physician, who is proficient in both, will be honoured

study.

by his king. [45] Here come in (the following verses) (15) One who knows medical science only theoretically, but :

possesses no practical experience,

looses his

head in the

presence of a patient, just as a coward does in the presence

of a challenge to fight.

[46]

On the other hand, he who

is well- versed in praxis, but from self-confidence is

ful of

neglect-

(keeping up) the study of his science, 66 does not

obtain the esteem of good men, and deserves to be con-

demned to death by the king. [47] Both 66

these kinds of

Aphrodisiacs are treated of in the 26th, and alterative tonics

in the 27th-30th chapters of that section. 56 I.e.,

One who, trusting entirely to his early acquisition of the

science as a pupil, neglects to keep up his reading as a practitioner.

(Commentaries.)

4

2G

SUTRA-STAN AM.

[sec. I.

unqualified physicians are unfit to practice their calling ; for possessing only one-half of the

knowledge of it, they

ai e like birds that possess only one wing. -

though they are ning, or other

instruments

of destruction, if

administered by an ignorant practitioner."

should be avoided. operations,

[48] Medicines,

become like poison, light-

like nectar,

they are

Therefore such

A physician who is unskilled in

[49]

such as excision and the

like, or

application

of medicated oils and the like, merely kills people avarice. exist.

It

[50]

is

the king's

fault,

if

from

such bad physicians

On the other hand, he who is proficient in

both (theory and practice)

is

fit

to intelligently exercise

his calling, just as a carriage with

two wheels

is

fit

to

accomplish its work in the battle. [51]

Now, my son, listen attentively to my instruction, how

(16)

this (medical science) is to be studied.

the

prescribed

purifications,

the

pupil

After having performed

must present

himself,

dressed in his upper garment and with an undistracted mind, at the hour of instruction ; and the tutor should then teach him,

according to his capacity, either a word, or a quarter-verse, or a f ull- verse 68 ;

and the pupil must repeat these after him, again and In this manner the tutor should

again, in their proper order.

instruct each pupil separately ; lesson after his pupil.

and he should himself repeat the

The latter should read not too quickly, nor

too slowly, nor with fear, nor with a nasal twang, but with distinct utterance of every syllable, and without distortion of any letter, not gesticulating with eye,

eyebrows,

lips and

hands, but

(reading) with a well-modulated voice, neither too high, nor too Nor should any one pass between tutor and pupil, while low.

they are engaged in study. [52] Here come in (the following verses) (17)

:

Purified, devoted to his tutor, alert, and eschewing laziness 6?

The

allusion

is

Garuda wlio stole the nectar So Nr. a verse of 32 syllables; and Bha.

to the story of

and to whom it turned into poison. 68

The text has

floka,

i.e.,

explains that if a medical work is written in prose, the direction refers to clauses of 8, 16, or 32 syllables respectively.

THE TERMINOLOGY OF MEDICAL SCIENCE.

CHAP. IV.]

and sleep, the pupil should study

:

27

in this wise he will

[53] One who has completed his studies should then strive to attain

attain complete mastery over medical science.

clearness of speech,

of

any

comprehension of the requirements

case, confidence

in himself,

skill and practice in

medical work, and success (in his profession). [54]

THE FOURTH CHAPTER. The Importance

of

Understanding the Terminology of

Medical Science. [1] Learning by rote without understanding the meaning of (1) what is learned is profitless labour like that of the ass carrying a load of sandalwood. [2] Here comes in (the following verse) :

As the ass that

carries a load

of sandalwood is conscious

of the (weight of the) load, but not of the (fragrance of the)

sandalwood, so those

who learn numerous medical

text-books, but remain fools with reference to their mean-

(2)

ing are, ass-like, mere carriers of a load. [3] Hence every word, quarter-verse, full-verse, and

half-

verse, BS singly, of these one hundred and twenty chapters 59 must

be again and again explained (to the pupil) and rehearsed (by the latter.)

The reason is that it is a subtle matter to classify

and discriminate the material objects, their tastes, elementary properties, sensific powers, and digestibility 82 ; the humours and constituent elements of the parts, blood-vessels,

69

body,

its

secretions,

viscera,

vital

ligaments and nerves, 60 joints, bones, and

This shows very clearly that the Uttara Tantra is a later

addition to the original work of Sucruta which only contained

120 chapters, up to the end of the Kalpa Sthana. 60 The term snayu includes both ligaments and nerves. The nerves are also included in the term dhamani, which comprises both ducts (or vasa) and nerves. as a distinct part of the body.

The latter were not recognised

28 all

StjTRA-STHANAM.

[sec. I.

the factors of pregnancy" ; also to extract foreign bodies,

diagnose inflamed sores, and treat fractures ; also to prognose the curability or incurability

of

diseases.

These and a thousand

other such important matters which require to be thought over

men of clear and great intellect, how much more those of small intellect ? Hence it is very necessary are apt to puzzle even

that every word, quarter-verse, full-verse and half-verse should be over and over again explained (to the pupil) and rehearsed (by the latter). [4] (3)

As subjects will be referred to

in this

(work) which

belong to other sciences, and as it will be necessary (for the pupil) to know their meaning, he must obtain information on them from

men learned in those sciences. possible in

(treating of)

The reason

any one

is

that

it

is

im-

science to avoid referring to

other sciences. [5] (4)

Here come in (the following verses)

:

Any one who knows no more than a single science, can have no thorough knowledge of that science.

Hence a

physician will not be proficient in his own science, unless

he is versed also in many other sciences. [6] A physician

who is not content with merely learning his science from the lips of his tutor, but familiarises himself with it by repeated swindlers.

study, he [7]

is

a true physician;

The surgical treatises

of

all

others are

Aupadhenava,

Aurabhra, Sucruta, and Pauskalavati form the basis of all

other treatises on the subject. 6'

Hence

instruction

should be given in those works. [8]

Such as semen, menstrual blood, etc. (Commentaries.) According to Nl. the other treatises are those of Karavirya, Gopura-raksita, etc. But the commentary adds that, according to most important,' i.e., other commentators, mulani means only among the various surgical works those of Aupadhenava, etc., are 61

68

'

'

the most important.'

29

PRELIMINARIES FOR SURGERY.

CHAP. V.]

THE FIFTH CHAPTER. Preliminary Arrangements for Surgical Operations. [1] There are three stages in the treatment (of

(1)

the preliminary, the principal,

diseases) :

These

and the after-treatment.

we shall describe separately in the case of each individual disease. In this work, surgery being the most important subject, I shall begin with describing the preliminaries for surgical operations

and all the requisites for them. [2]

Of

(2)

surgical

excision, incision,

operations there

scarification,

are eight kinds, namely,

puncturing, probing, extraction,

letting out pus, and stitching.

Now when a physician desires to perform any operation,

(3)

he should first of articles

all

arrange in a handy place the following

blunt and cutting instruments, caustics and cautery,

:

probes, a horn, leeches, a hollow bottle-gourd, 63 a bougie, 61 cotton, pieces of cloth, thread, leaves, bandages, honey, suet, milk, oil,

clarified

butter,

refreshments and decoctions, 66 liniments, pastes,

a fan, cold and hot water, pans, and other useful things.

(He

and strong assistants. [3] Then, on an auspicious tithi or ' lunar day/ karana or ' lunar half-day/ muhurtta or ' 30th part of a lunar day/ and naksatra or ' lunar asterism/ after having worshipped Agni {i.e., should)

63

also

This

is

(provide himself

with)

trusty, steady,

the Alabu (Lagenaria vulgaris), the shell of which

and when dried is much used in the East as a vessel for holding fluids of all kinds also for making guitars and banjos. See Pharmacographia Indica, Vol. II, p. 67. 64 The text has jdmbav-austha, lit. ' having jambu-like lips.' Ni. explains that the bougie is made of a black stone the extremity of which is shaped like the fruit of the Jambu tree (the Jamun

is hard and ligneous,

;

or Eugenia Jambolana). 66

The text has tarpana and kasaya.

According to the com-

mentaries, tarpana means gaktu (flour of any parched grain) or

milk or other substance mixed with water and given to the patient Kasaya is explained as the decoction (to thirsty.

if he becomes

one-quarter or one-eighth) of medicinal plants.

80

SUTRA-STHANAM.

[SEC. I.

the god of fire), Brahmans, and (other) physicians with curds, whole (rice-) grains, food, drink, and jewels, offered oblations, and said words of lucky import and welcome, the patient, who must only have taken a light meal, should be set face to face with the physician

The latter, (taking care

and firmly secui'ed. part,

to)

avoid any vital

nerve and ligament, 60 joint, bone, or duct, 63

bloodvessel,

should introduce the instrument in the direction of the

skin,

the hairs

of

pus appears, and then at once and quickly

till

withdraw it. (4)

depth

In large abscesses the instrument may be inserted to the of two fingers' breadth. [4] The marks indicating an

abscess to be ready for operation are, that

it

has a large base,

rounded form, uniform maturation, and a favourable position. [5] Here come in (the following two verses) :

An abscess

with a large

base,

a rounded form, well-

matured, and unconnected with any important organ, 66

and

(in

short) one

which is operated on at the proper heal

readily

will

time,

heal, if it is operated

and

instrument

whose

quick,

by the

perspire or tremble,

operation.

[6] It

on by a physician, who is

sharp,

and who does not err

is

will

fearless

who does not his

(in

diag-

nosis.) w [7]

If on the

66

incision 68 the abscess is not emptied, it should

first

The term su-vibhakta is rather obscure, even in the comIt seems to be here synonymous with sama in § 5 of

mentaries.

the Sanskrit text, while in § 5

it

seems to be synonymous with

niragraya in § 6. 6?

Or it may mean 'who does not faint (at the sight of blood).'

So Ni.

The Sanskrit text has vrana, lit. wound,' hence incision.' This word is used, in medical works, with two different meanings. a wound,' or it may be equivalent It may mean either simply with gotha or inflammation,' an inflamed sore or swelling.' Thus 68

'

'

'

'

Bha. says here

'

:

gotho

inflamed swelling

'

'pi

vrana-hetutaya vrana

ucyate,

i.e.,

'

an

may also be called a vrana, when it is caused

by a wound or sore.

31

PRELIMINARIES FOR SURGERY.

CHAP. V.]

be carefully explored, and other incisions should be made.

Here comes in (the following verse) In whatever

(a physician)

direction

and wherever there he should ' make an

is

[8]

:

(still)

perceives

incision,

a sinus,

pus), there

a collection (of

any pus should

lest

re-

main behind. [9] In the following places eyebrows, cheeks, temple, forehead, eyelids, lips, gums, armpits, abdomen, and groin, a transverse incision is indicated. [10] A circular incision should be made :

on the palms and soles, and a semicircular, on the anus and penis. [11] Otherwise a bloodvessel or ligament or nerve may be divided, and thus excess of pain, and delay in the coalescing and In the case of complex

granulating of the wound will be caused.

enlargements of the abdomen, hoemorrhoids,

labour,

and mouth-diseases, 69

fistula-in-ano,

the

calculus,

be

should

operation

performed (on the patient) in empty stomach. [12] After the operation,

(5)

the

physician

patient with cold water, and then press the his fingers

(to

empty

it

thoroughly),

it with an astringent decoction,

should revive

the

wound all round with

smooth

it

down, wash

wipe it with a piece of cloth, and

sesamumclarified and butter, and impregnated with (depuraseed, honey

insert

into it a tent thickly smeared with a paste of

tory)

drugs.

Next he should cover it with a paste (of suitable

drugs), place over this a thick pad, 70 neither too wet nor too dry, tie (the

whole) with a bandage, and fumigate it with pastils made

of pain-killing

drugs. 71

He should also, for the patient's pro-

tection from dangers, pronounce mantras or 'charms' against evil spirits.

[13]

69 In the case of mouth-diseases the reason is that owing to the pressure of the operator's fingers, etc., or from disgust, the

food is thrown up again, and the operation So Nr. Bha. only gives the latter alternative. 70

is

interfered with.

The pad may he made either of the crushed bark and leaves (Butea frondosci), Udumhara (Ficus glomerata) and

of the Palaga

other trees

;

or of two

or four folds of a soft piece of cloth

of powder of parched wheat mixed with clarified butter.

but Bha. only gives the first method. 71 The object of fumigation is to ward off flies, etc.

So

So Bha.

;

or

Nl,,

32

SUTRA-STHANAM. Also the place should be fumigated 73

(14)

the powders of Indian

of

[sec. I.

Sal tree,

vvith pastils

aloe-wood,

resin

of

made the

Vacha (Acortis Calamus), and white mustard, and NTm-leaves, and done up with clarified

(root of)

mixed with

salt

With the

butter.

bdellium,

rest of the clarified butter (thus done up) the

patient's vital parts

the heart,

(i.e.,

should be anointed.

etc.)

Then taking water from the drinking-water vessel, and sprinkling it (in the

room), the physician should pronounce the subjoined

protective incantation 78 .

(15)

[14]

For the sake of warding off the malice of the Krtyas 74 and Raksasas, I am performing this protective rite. May Brahma approve of it [15] Nagas, Picachas, Gandharvas, ancestral Ghosts, Yaksas, Raksasas: 76 whoever of these may trouble you, may Brahma and the other gods always kill them [16] May the spirits that walk at !

!

night in the earth and sky, as well as those that dwell in the four quarters

and in the habitations of men, and

whom I now salute, protect you. [17] May the Munis keep you and Brahma and the heavenly beings, and the Rajarsis (or royal sages) also the mountains, and all rivers, and all seas [18] May Agni (or the god of fire) protect your tongue, and Vayu (or the god of wind) your respirations. 76 May Soma (or the god of the (or sages)

:

!

For the purpose of deodorising the sick-room, as well as driving away blue-bottles and other flies which otherwise would breed maggots in the wound. So Ni. 73

The following incantation is in verse.

Krtya is a female Raksasa or fiend, raised by the evil machiSo Ni. nations of an offended sorcerer. 75 See ante, note 9. 76 The Hindus believe in five pranas or vital airs' 1, prana whose functions are the respirations, also diglutination, and propulsion of the blood 2, vyana whose functions are all muscular and vascular movements 3, apana whose functions are every kind of secretion 4, udana whose function is the production of every kind of voice 5, samana whose function is the whole of 74

'

;

;

;

;

the assimilative pi-ocess.

:

PRELIMINARIES FOR SURGERY.

CHAP. V.]

33

moon) protect your movements, and the clouds your secre[19] May the lightnings keep your vocal functions, and the thunders your assimilative functions, and Indra, the lord of power, your strength, and Manu n your two cervical tendons as well as your intelligence. [20] May the Gandharvas prosper your desires, and Indra keep your good qualities, and king Varuna your knowledge, and the ocean your navel. [21] May the sun keep your eyes, the quarters your ears, and the moon your thoughts. May the lunar asterisms ever keep your figure, and the nights your appearance. [22] May the waters promote the flow of your semen, and the medicinal herbs the growth of your hair. May the sky keep your canals, and the earth your body. [23] May Vaicnavara (or the god of wealth) keep your head, Visuu your energy, the best of men {i.e., Narayana) your manly vigour, Brahma your vitality, and the polar star your tary functions.

eyebrows.

[24]

respect to his

May

(all)

these

divinities,

each

with

own part of your body, for ever keep you,-

and may you attain long life. [25] May the blessed Brahma grant you welfare, and the Devas, as well as the sun and the moon, and both Narada and ParvataJ 8 [26] May Ag'ni grant you welfare, and Vayu, and all the Devas that attend on Indra. May the protection granted by Pitamaha [i.e., Brahma) procure you welfare and long life. [27] May all calamities of the season be mitigated for you, and may you ever be free from distress. Svaha (or Amen). [28] By this vedic incantation, for the removal of all diseases caused by Krtya, your safety has now been secured by me. May you now attain long life!

77 '

[29]

"Manu" here refers to Prajapati (so Ni.) or the primordial,

man,' a son of Brahma, the demiurge of the world, and father

of the human race. 78

Narada and Parvata are a pair of

ancient,

semi-mythical

(devarsi) sages, descendants of Kanva, and authors of certain hymns

in the Rgveda. 5

They are said to act as 'messengers of the gods.'

34

SUTRA-STHANAM.

Then he should

(16)

remove the

[sec. i.

patient, thus

day, he should open the bandage re-apply it.

protected,

Then on the third

into the house, and prescribe his regimen.

and, after cleaning the sore,

He should be careful not to change the dressing on If the dressing* is changed on the second

the second day. [30]

day, the sore will granulate and consanesce only with much delay,

and will become very painful.

Thenceforward,? 9 he should give

directions regarding astringents, liniments, bandages, diet and

with the state of

conduct, in accordance

the

humours,

the

(requirements of the) seasons and the strength (of the patient).

Nor

should he be in any hurry about causing an abscess to contain any pus ; for even a slight irre-

consanesce,

if

gularity

the treatment will

in

it

still

the abscess will form anew.

cause a gathering within, and

[31]

Here come in (the following

verses) :

Hence

should

physician)

(the

consanesce only when it

is

allow

an

abscess

to

depurated within as

entirely

Even during the process of consanescence

well as without.

(the patient) should abstain from indigestible food, violent exercise, and sexual

and (avoid excitements

intercourse,

from) pleasure, anger, or fear, until the wound has firmly healed.

[32]

In the seasons

Hemanta (December-

of

February), Vasanta (February- April) and Pravrs (June-

August)

the

physician

should,

as

a

change the

rule,

bandage every third day, but every second day

in

Carad

and Varsa

(October-December),

Grlsma

(August-October). 80

[33] In diseases of very rapid pro-

from the fourth day.

So the commentaries.

?9

I.e.,

80

The now current recension

runs as follows

:

hematite

(April- June),

of the

cicire. c = aiva

first

half

of this verse

vasantB c=api moksayet, i.e.,

in the seasons of Hemanta (November-January), picira (January-March) and Vasanta (March-May) he should, as a rule, change the bandage (every third day).' There is, however, another recension, which runs as follows hematite ca vasante ca pravrt1

:

l-ale

ca moksayet,

i.e.,

'

in

the seasons of

Hemanta (Decembei--

February), Vasanta (February-April) and Pravrs (June-August) he should, as a rule, change the bandage (every third day).' This recension is mentioned by both Ni. and Bha., but both

CHAP. V.]

PRELIMINARIES FOR SURGERY.

35

gress, the physician need not observe these directions.

In

such a case, as with a house on fire, he must adopt swift remedial measures.

If,

[34]

from the application of the

reject it on account, as they say, of the

which characterises

heat

the season of Pravrs or the early rains.

They explain that the

reason of the injunction to change the dressing on the third

and the second days is that the seasons of Hemanta, Cicira and Vasanta are characterised by cold, while those of farad, Grlsma and Varsa are characterised by heat now in a cold season there is no fear of any rapid suppuration setting in, ;

hence arises the necessity changing the bandage more frequently (i.e., every second day) in the latter seasons than (i.e., every third day) in the former. This reasoning I fully admit nevertheless I am disposed to believe that the rejected recension is the correct one, and accordingly I have ventured to adopt it in my translation. From the next chapter (the sixth) it will be seen that there are two divergent systems of arranging the seasons, which I may call the civil and the medical. The following table will render these two systems clear. while in a hot season there is that fear

;

of

;

I.

Season. (1) Cicira

The civil arrangement of the seasons. Months.

Months.

Magha-Phalguna

15th January-15th March

(2) Vasanta

Caitra-Vaicakha

15th Mareh-J5th May

Grlsma (4) Varsa (5) Qarad

Jyestha-Asadha

15th May-15th July

(3)

Cravana-Bhadrapada 15th July-15th September loth September-15th Nov. Acvina-Karttika November-15th Jany. 15th Margaclrsa-Pausa Hemanta (6) II.

The medical arrangement of the seasons.

(1) Vasanta

Phalguna-Caitra

15th February-1 5th April

(2) Grisma

Vaicakha-Jyestha

15th April-15th June

15th June-15th August Asadha-Cravana Bhadrapada-Acvina 15th August- J 5th October Karttika-Margaclrsa 15th Oct.-15th December (5) Carad 15th Dec.-15th February (6) Hemanta Pausa-Magha

(3) Pravrs

(4) Varsa

It will be noticed that in these two systems the seasons overlap one another, and that whiie'the civil "system omits the season of

Pravrs, the medical omits the season of Ci^ira.

36

SUTRA-STHANAM.

[SEC.

instrument, the patient suffers severe pain, relief

I.

may be

given him by the application to the part of tepid clarified butter mixed with liquorice.

It will be also noticed that the recension which the commentaries reject follows the medical system, while the

commentaries adopt This can hardly But further be thought consistent. Pravrs or the early rainy season, which the commentaries reject on account of its heat, is as a matter of fact (and as the experience of any one who has lived in India will bear out) a comparatively cool season any way, it is cooler than the admittedly hot seasons of Varsa (or later rains), parad and Grrisma, and also cooler than the Vasanta of the civil system, which the commentaries adopt; for that civil Vasanta runs from the 15th March to the 15th May, which includes the nearly hottest time in India. The recension which I have adopted is surely, in every way, the most consistent it gives the Hemanta and Vasanta of the medical system which

the recension which follows the civil system. :

;

;

include the coolest time of the year (15th Dec. to 15th April), it

which is the comparatively coolest time

also gives the Pravrs

(15th June to 15th August) within the Indian hot period of the

year (April to November).

suspect the only reason which

I

originated the other recension, adopted by the commentaries,

an apparent incongruity of the

;

viz.,

is

the interruption in the sequence

seasons in the rejected recension, for here Pravrs comes

between Grisma and Varsa.

For

this

reason, apparently,

the

commonly received recension follows the civil system, and thus, by rejecting Pravrs and adopting ficira, establishes an unrule about changing of appears to me, medical consis-

interrupted sequence of seasons in its

bandages. tency

is

But

thereby,

sacrificed.

the expression relaxation of

'

as

it

— The commentaries further explain that

as a rule

'

(in Sanskrit caiva or capi)

the rule in the case of

sores

permits a

characterised by

deranged bile (paittika). These require dressing every second day, or even every day according to the seasons.

»

CHAP.

REGIMEN FOR THE SEASONS.

VI.]

37

THE SIXTH CHAPTER. Regimen to be observed in the different Seasons.

[1]

Time, in truth, is the great Self -existent Being, 81 without

(1)

and end. From it depend the destruction and production of all material objects 82 and the life and death of men. (Hence comes its name kala ' time ' ) ; for kala is either beginning, middle

that which never ceases for the or it is

or 'destroys' living beings. 83

smallest £

that which sarjkalai/ati or

or

kala,

'

moment '

composes/ or which kdlayati

[2]

Time, considered as a year, is divided by the blessed Sun,

(2)

through his own

motion,

in (periods

called

severally)

aksi-

nimesa, kdsthd, kald, muhurtta, aho-rdtra, jjaksa, mdsa, rtu, ai/ana, sathvatsara, and yuga. is

Now a nimisa or

[3]

'

wink

the time required to pronounce a short syllable.

Thirty kdsthd make a kald.

make a kdsthd.

one-tenth of a hold make a muhurtta.^ 81

time

The is

text has bhagavan identical

with

'

the

of the eye

Fifteen nimesa

Twenty kald

plus

Thirty muhurtta make

Svayambhuh, which lit. means tbat Blessed Svayambhu. or Brahma. '

Svayambhu means self-existent.' 82 The text has rasa or but both commentaries explain taste that here, by that term, are signified the dravya or material '

'

;

'

'

objects,' as being the seats of the tastes. 83 'Composing' refers to the five elements which make up the

body and into which § 9).

Kdlayati

is

it

is

separated

when it dies

(see Chap.

I,

a denominative verb, formed from kala, which

means not only time but also death. Bha. here points out tbat the equation 20 t q lcala = l muhurtta agrees with the subsequent statement, in the 14th chapter on blood, that the rasa or chyle takes one month (or 30 days) to complete one circulation by staying 3015 kalas in each of the 6 elementary parts of the body. Accordingly it takes 5 days or 150 muhurttas for each elementary part hence 1 muhurtta is equal to ( Wo5 or ) Bha. adds that this equation is founded on Aupa20-ro kala. 84

1

'

'

;

dhenava's treatise, (see chap. I, § 2.) It further says that the statement of Bhoja and Bhalluki that a muhurtta is equal to only 20 kala, must be explained as a clerical error (lipi-dosa). ETi.

only says that the equation of 20 the commentaries (nibandha).

kala=l muhurtta is refuted by

SUTRA-STHANAM.

38

an aho-ratra or night/

'

[sec.

I.

the period (of a full day) comprising day and

make a paksa or

Fifteen aho-ratra

'

half-month '

;

this

two kinds the light and the dark. 85 These two together make up a mdsa or ' month.' [4] Next the twelve months, beginning with Magha, make up six seasons, each consisting These are Qigira, Vasanta, Grisma, Varsd, of two months. Qarad, Illmanta. Of these f icira consists of the months Tapas and Tapasya ; Vasanta, of Madhu and Madkava; Grisma, of Quci and QuJcra ; Varsa, of Nabhas and Nabhasya ; Carad, of Isa and Urja ; and Hemanta, of Sahas and Sahasya.^ [5] The foregoing division is from the point of view of winter, summer and rains ; but from the function of the sun and moon as dividers of time, there result two Ay ana or ( paths ' a southern Of these, the southern (path) consists of and a northern. (the seasons) Varsd or ' the rains/ Qarad or ' autumn/ and Hemanta or ' winter/ In these (months) the blessed Soma or ' the moon ' is very powerful, and the acid, saline and sweet tastes grow strong, and from month to month all living beings continue increasing in strength. The northern (path) consists of the months Qigira or ' early spring/ Vasanta or ' spring/ and Grisma or 1 summer/ In these the blessed Arlca or the sun ' is very powerful, and the bitter, astringent and acrid tastes grow strong, and from month to month all living beings continue decreasing in strength. [6] Here comes in (the following verse) is

of

:

:

'

:

The moon

(lit.

'

the

cold-rayed

one')

moistens

earth ; and the sun (lit. ' the brilliant one ') dries it.

the

The

Both commentaries observe that the position of the light before the dark half indicates that the author of the treatise followed the amavasija mode of reckoning. But Ni. adds that, 85

according to another reading, the dark precedes the light half. 85 The more usual names of these months are Magha and :

Phalguna; Gaitra and Vaigakha ; Jyestha and Asadha ; Craoana and Bhadrapada ; Agvina and Kdrttika ; Margacir&a and Pausa. See below, § 9. For the identifications of the seasons, see ante Chap. V, § 16, note 80. Magha runs from the middle of January to the middle of February. Similarly Phalguna is February-March, and so forth, Sahasya being December-January.

39

REGIMEN I'Olt THE SEASONS.

CHAP. VI.] air, in

beings.

conjunction with these two, maintains

all

living

[7]

Again the two Ay ana or paths ' together make one year, and five of these (years) together make one Yuga or ' lustrum/ This whole series of divisions of time, from the nimesa or ' a '

wink ' to the yuga like (

or

'

a revolving wheel,

the wheel of time.'

is always going round some the Kdla-cakra or by

lustrum/ as is

called

it

[8]

Now with reference to the growth, derangement and recti-

(3)

fication of the humours, the seasons may be also arranged thus : 8 ?

autumn/ Hemanta or winter/ the Vasanta or ' spring/ Gnsma or summer/ and Prdvrs or early rains/ These seasons, beginning with the month Bhadrapada Varsa are also constituted of two months each, as follows comprises the months Bhdclrapacla and Aqvayuja ; £arad, the months Kdrttika and Mdrgagirsa ; Hemanta, the months Pausd and Mdgha ; Vasanta, the months Phdlgnna and Caitra ; Grlsma, the months Vaigdkha and JyaistJia ; Pravrs, the months Asddha Varsd or ' the rains/ Qaracl or

'

'

1

'

:

and Qrdvana.

[9]

Now in the rainy season the annuals 88 are young and

(4)

and the waters are muddy and fallen (into them) from the earth mostly full of dirty matter From the use of these acidity of the stomach 90 is produced in

weak in

their sensific powers,

89

87

This

is,

of course, the

medical division of the year, con-

So, on the both commentaries, though they give a more fanciful reason for pre-positing the civil year, because that year refers to

trasted with

the civil division previously explained.

whole,

the growth and strength of the rasa or

which are the Bha. adds (only to refute it) that according to.Kacyapa the two systems of divisions are held to the north and south of the Ganges respectively, because there is more rain (hence two rainy seasons) in the South, while there is more cold (hence two springs) in the North. Nj. only mentions this theory, without naming its author, and says that Grayadasa refutes it. '

tastes

'

causes of the humours.

83

Such

as wheat, rice, chickpeas, etc.

So Ni.

The text has

osadhi ; see chapter I, § 12. 89 ,0

Such as decayed leaves, dead and putrifying nimals. So Ni. Here as well as below, the expression used in the text is

40

SUTRA-STHANA5I.

[SEC.

I.

men, whose digestion has become impaired through their air being deranged by cold, owing to their bodies being kept in a moist condition by living on ground saturated with the rains from the

and in consequence of the acidity of the Then, in the clears up and the sloughs dry, sky the accumuthe when autumn, cloud-charged skies

:

stomach, they bring on an accumulation of bile.

lated bile, diffused (through the body)

by the rays

of the sun,

generates diseases which owe their origin to (deranged) bile. [10] In the winter, these same annuals, from the fulness of time, full sensific powers, and the waters become clear. Thus they become emolient and heavy, and from their use dyspepsia90 is produced in men, whose bodies are affected by the

attain their

frosts

and

(cold)

winds due to the mildness of the sun's rays

:

and in consequence, through their emollient, cold, heavy and sticky Then in qualities, they bring on an accumulation of phlegm. the spring, when the accumulated phlegm is diffused (through the body) by the rays of the sun, it generates in men, (by the

affected

cold),

diseases

which

arise

now less

from (deranged)

phlegm. [11] In the summer, the same annuals become dry, From the sapless, and excessively light, and the waters likewise. light, and their dry, sapless nature, they bring through use of them,

on an accumulation of air in men, whose bodies are dry from the Then, in the early rains, when men's bodies are heat of the sun. kept moist by

on) ground saturated with

(living

accumulated air, diffused (through their bodies)

water,

by

the

the chilly

Thus it has winds, generates diseases due to the (deranged) air. now been shown how the accumulation of the humours is the cause of their derangement. (5)

[12]

Now the depuration of the humours which have accumu-

lated severally in the rains, winter and summer should, as a rule,

only be undertaken after their derangement has come to a head

the same

:

vidaha or vidagdha, which literally means

'

burning

'

or

digested as well as badly digested,' 'burned,' and figuratively, turned sour,' etc. Bha. explains ifc as " sluggish digestion due '

'

'

'

to the production of acidity."

'sour digestion'; and Dr. A. or 'imperfect digestion.'

it by amlapaka, lit. Dutt explaines it by dm-ajirna

Ni. explains C.

REGIMEN

CHAP. VI.] in

the

FOE,

41

THE SEASONS.

autumn, spring, and early

rains

respectively. 91

[13]

This done, the rectification of diseases may be undertaken in accordance with their respective nature ; that of diseases due to bile, in the winter ; that of diseases due to phlegm,

the

in

summer

and that of diseases due to air, in the autumn. In the foregoing remarks the way has been fully described in which the humours accumulate, become deranged, and are rectified. [14]

With to

be

reference

these

to

the analogue

points,

the

may

forenoon

the spring ; the noon, of the

of

be

said

summer

the afternoon, of the early rains ; the dusk, of the rains ; the midnight, of the autumn ;

and the dawn, of the winter.

Hence with

regard to the accumulation, derangement and rectification of the

humours, the

period consisting of a day and night must be

full

understood to be analogous to a year consisting of winter, summer, and the rains. (6)

Further,

[15]

when

the seasons

ai*e

well as the water are also wholesome ;

regular, the annuals as

and

their

people longevity, strength, energy and vitality.

hand, irregularity in them is owing to fate. 91

use gives to

On the other

Cold, heat, wind and

Both commentaries explain that the phrase

" as

a

rule

"

(Sanskrit ca) shows that the direction is a permissive one and does

not apply to very acute diseases which require instant remedial

They add that the samgodhana or depuration should be done, as a rule, after the lapse of the third month of the total period, i.e., in the second month of the respectively suitable season. Thus bile should be depurated in the month Margaciisa phlegm, 1

measures.

'

;

in Caitra; and air, in Qravana.

candra the following rule

•

Bha. quotes from Bhattara Haric-

vars-adi-sancitan-ddsdn=tri-mas-antari-

tan=har&t, i.e., 'the humours which have accumulated in the rains

and other seasons may be removed after the lapse of three months.'

The following table gives a summary Humour. Accumulation. Depuration.

Rectification.

Autumn (5),

Winter (6).

:

Bile.

Rains (4).

Margacirsa.

Phlegm.

Winter (6).

Spring (I),

Summer (2).

Caitra. Air.

Summer (2).

Early rains (3),

Rains (4).

Cravana. The numbers refer to the medical system, see note 80. 6

SUTRA-STHANAM.

42

rain, when they are irregular,

[sec.

r.

92

cause the annuals and water to become unwholesome, and their use produces all sorts of diseases, Hence the use of wholesome annuals or even deadly epidemics. and water (is to be recommended). [16] Sometimes even with of a country suffer through some some curse or the wrath of evil spirits or the wickedness of men. When wind carries into a country the

regular seasons, the people sorcery

or

exhalations of the

of poisonous animals, its people are

flowers

attacked with cough, asthma, vomiting, nasal catarrh, headache, or fever, without any particular reference to the condition of their

humours

(at

the time),

but simply owing to

the

(noxious)

influence of the planets or lunar asterisms or to an inauspicious

house, or wife, or bed, or seat, or conveyance, or

sign in one's

beast of burden, or jewel, or gem, or any utensil. [17] In such

a case the impending evil the place,

by

or

may be turned into good by leaving

(performing)

propitiatory or expiatory rites,

or by (using) amulets, incantations, burnt-offerings, dedications,

donations, salutations, devotions, asceticism, observances, kindness, charities, receptions of

mantras or

of these means may be resorted to

'

charms ' and advice.

Any

with reference to Devas (or

Gurus (or 'spiritual guides'). [18]

'gods'), or Brahmans, or

In the following (verses) we will describe the characters [19] of the seasons when they are regular (7)

:

—

winter a cold wind blows from the In Hemanta or North, the atmosphere is charged with dust and smoke, '

obscured by mists,

the sun

is

covered

with

rams

and

'

ice,

[20]

elephants

are

pieces of

water are

rhinoceroses,

buffaloes,

all

crows,

made

bold,

and

Rodhra

{Symplocos racemosa) , Prigaijgu [Arjlaia RoxbwgMana) and

Punnaga (Ochrocarpus longifolius) bear flowers.

[21]

In

Cigira or ' early spring,' the cold is intense, and the atmos-

phere is full of rain and wind ; for the rest

its

may be said to be the same

winter.

as

that of the

character

[22]

On the Malaya mountains, marked by the red-stained soles of the wives of Siddhas

92 ?s

and Vidyadharas, 93 and scented

So Ni. Either in amount or incidence. beings, supernatural possessed of magical powers. of classes Two

CHAP.

REGIMEN FOR THE SEASONS.

VI.]

through the womanly embrace of the sandal there blows,

in

Vasanta or

trees, [23] spring/ a wind from the

'

South which stimulates love, makes happy the lovers, and breaks

down reserve between husband and wife.

Vasanta or

spring '

'

the sky

is

[24]

In

clear ; the groves

are

adorned with the flowers of the Kimcuka [Butea frondosa),

Ambhoja

{Nelumbium

Elengi), Cuta {Mangifera

and other

trees,

Vakula (Mimusops

speciositm), inclica),

Acoka

(Saraca indica)

the delightful music

[25]

heard of

is

the Indian cuckoo and of swarms of bees, the wind blows

from the South, and the country is charmingly adorned with fresh green. [26] In Grlsma or 'summer'' the sun's rays are hot, the wind blows unpleasantly from the South-west,

the earth

scorched,

is

the sky is, as it were, on fire,

[27]

the

rivers are low,

the Cakravaka-pairs 94,

wander about, and the beasts of the forest are distracted want of water, the shrubs, grasses and creepers

for

wither, and the trees drop their leaves.

or

{

the

rains/ the

early

sky

is

[28] In Pravrs

covered

with

clouds,

brought by the west wind and discharging heavy showers of rain with tremendous thunder and lightning,

[29] the

earth is covered with beautifully green young grass, and is

bright with the cochineal insert,

and gay with

flowers of) the Kadamba {Anthocephalus (a variety of

Cadamba)

,

(the

Cadamba), Nipa

Kutaja {Holarrhena antidysente-

rica), Sarja (SAorea robusta), and KetakT {Pandanus odora-

tissimus).

[30] In Varsa

or

'the rains' the rivers are

full of water and its banks (strewn) with

the reservoirs are lilies

uprooted

trees,

radiant with full-blown white water-

and blue lotuses, [31] on the ground level land and

holes cannot be distinguished, the fields are adorned with

manifold crops,

the rain falls without

much

thundering,

and the sun is hidden by clouds in the sky. [32] In Carad 0 r ' autumn the sun is ruddy and hot, the sky is clear and shows white clouds, the ponds are pretty '

The Anas Casarca, commonly Brahmany duck. 91

called

the ruddy

goose' or

SUTRA-STHAXAM.

[sec.

I.

among them, [33] depressed or raised or flat,

with water-lilies and geese sporting the ground, according as

it is

forms ponds or dry land or is covered with trees, and is beautified with the flowering Vana {Barleria crisfala),

Saptahva

{Alstonia

pJioenicea),

Kaca

Bandhuka

{Pentapetes

spontanettm),

and Asana

scholaris),

[Saccharum

(Terminalia tomentosa).

[34]

On the other hand, if there is

any excess, or contrariety, or irregularity in the characters

humours of the body are deranged. Phlegm should be depurated in the spring, bile

of the seasons, the

[35]

in the

autumn, and

air

in

the rains,

if it is

desired to

prevent the outbreak of any disease. [36]

THE SEVENTH CHAPTER. Descriptiox of Bluxt Ixsteumexts. [1] (1)

Of blunt instruments

Among

(varieties).

foremost,

for

the

these

there are one hundred and one

the

reason that,

hand must be

ment can be used, and that every directed by

accounted the

without the hand, no instrusurgical operations

must be

[2] Foreign bodies are those that cause injury to the body and the mind and the instruments are the means of it.

:

removing them.

They are of the following six kinds

:

cruciform

instruments, 96 pincer-like instruments, picklock-like instruments, 96

tubular instruments, pricker-like instruments, and accessory in-

struments. [3]

96 The text has svastika which is shaped like a Greek cross but with the ends of its arms bent rectangularly in the same direction. All instruments of this kind are made with two arms, moveable on a pin placed nearer to one end than the other, by

which they are fastened, and on which they act crosswise like They as well as the sandamga or pincer-like instruments are merely different varieties of the forceps. 96 The text has tdla which means a lock and key. The ordinary Indian key is merely a picklock or hook. scissors.

'

'

BLUNT INSTRUMENTS.

CHAP. VII.]

Now there are twenty-four varieties of cruciform instru-

(2)

ments, two pincer-like, also two picklock-like, twenty tubular,

twenty-eight

and

pricker-like,

The ends

other suitable materials. 9 ?

of

twenty-five

As a

accessory.

they are made of iron, but sometimes, in default of

rule,

it,

of these instruments

Hence

generally resemble the faces of beasts or birds of prey.

they should be made so as to resemble them, following herein (the directions of medical) text-books, or (the verbal) instruction

or

(of teachers),

(simply)

imitating

(other)

same kind), and (withal) adapting them of each individual case).

instruments (of the

(to

the requirements

[4]

They should be made just of the proper size, with their ends strong and polished

98

they should be also

well-shaped, and capable of a firm grasp.

solid,

[5]

Now the cruciform instruments should be made of the

(3)

length of eighteen

shaped

the

like

animals :)

lion,

breadth.

fingers'

of

faces tiger,

the

Their

wolf, hyena,

bear,

ends

should be

nine kinds

(following

panther,

of

cat,

wild

jackal,

and deer, (and the following fifteen kinds of wild birds :) crow, heron, osprey, blue-jay, bhasa," hawk, owl, kite, vulture, falcon, Kraufica [Ardeajaculator), fork-tailed shrike, Anjali-karna, 100 Ava-

bhanjana, 100 and Nandimukha (Turdus Ginginiauns),

The (two)

arms should be held together by a pin in the form of a Mas lira {Ervum lens), and their ends should be curved like an elephant driver's hook.

These (instruments) are intended for the purpose

of extracting foreign bodies (impacted) in bones. (4)

The

pincer-like instruments are of

without arms. 101

[6]

two kinds

:

with or

They have a length of sixteen fingers' breadth,

The Commentaries mention ivory, horn and wood. According to others "their ends should be gross (like a heron's beak) or fine (like a lion's teeth) " as the particular opera97

9'

tion may require. 99

So TSi.

A kind of vulture that frequents cowsheds.

So Ni. These two birds are of unknown identity, according to Nr. Bha. explains none of the animals or birds. 101 As the commentaries explain, the one with arms is like that 100

used

by barbers

for

depilating

the

nose,

while

the

armless

46

SUTRA-STHANAM.

[sec.

r.

and are intended for the purpose of extracting foreign bodies from the skin, muscles, veins, and nerves or tendons. [7J The picklock-like instruments have a length of twelve (5) fingers' breadth, and are shaped like the jaws of a fish. 102 They are made either with one blade or two blades, and are intended for the purpose of extracting foreign bodies from the ears, nose, and outer canals.

[8]

The tubular instruments are of various kinds and used for various purposes, and have a mouth either at one or at both ends. They are employed for the extraction of foreign bodies from (6)

the outer canals, for the inspection of (internal) diseases, for the suction (of fluids), and for the facilitation of (other) operations. 103

In circumference and length they are adapted to the orifice of the outer canal or to whatever purpose may be in hand. The instruments (of this kind) are those used in the case of in-ano,

tumours, abscesses,

haemorrhoids,

injections

fistula-

into

rectum and into the bladder, hydrocele, ascites, inhalations, ture of the urethra

and

Gourds and

stricture of the rectum.

horns (used for capping) also belong to this

class.

instruments will be described in detail further on.

the

stric-

All these

[9]

The pricker-like instruments (or probes) also are of various used for various purposes, and are made of various diamekinds, (7)

ters

and lengths according

to the purpose in hand.

one is like that used by goldsmiths. blades, soldered together at one end

The

latter is

Some of

made of two

while the former consists

;

two arms jointed crosswise on a pin. This, therefore, is really a variety of tlie svastika or cruciform instrument, and would seem to be classed here only because of its different function. 102 The picklock is a hook or metal blade curved rectangularly Two of these may be jointed at the other end at one end. of

'

'

;

the instrument then resembles the mouth of a certain fish. According to the commentaries this fish is the Bhelunl or Bhetull or BhekatI, the tips of

whose jaws are hooked.

however, give an which they seem to prefer. or matsya-cakra,

i.e.,

'

alternative reading tain 108

They make

the scale of a '

palate

Both Bha. and Ni., the word tola

interpretation of

alternative

'

it

fish.'

to

mean maisya-galka Bha. also gives the

for tdla.

Such as the scarification of piles.

So the commentaries.

CHAP.

47

BLUNT INSTRUMENTS.

VII.

them have their ends shaped

like

earthworms, or the feathered

part of an arrow, or the hood of a snake, or a fish hook, there These are intended respecbeing two varieties of each shape.

purpose of exploring, raising, transferring, and

tively for the

extracting.

Two of 'them have their ends made of the shape

104

'

and size of the half of a pea and slightly bent, and are used for the Six purpose of extracting foreign bodies from the outer canals. for the purpose are used and cotton have their ends covered with Three have their ends shaped like of wiping out (abscesses). spoons with a conical cavity, and are used for the purpose of applying caustic solutions,

etc.

Three others have their ends

shaped like the fruit of the Jambu tree {Eugenia Jamtolana), These six three, like an elephant driver's goad.

and again

(varieties) are used for the purpose of applying the actual cautery.

One variety, which is used for the purpose of removing a tumour from the (interior of the) nose, has its end made of the size of half the stone of the fruit of the jujube tree

(Zizip/ms Jujuba),

One variety, which is used for the purpose of applying collyria (to the eyes), is made of a conical shape,

and with sharp edges.

of the thickness of a Kalaya pea (or small Masiira or JErvum 105 Lens) with both ends shaped like buds.

One variety, which is is made of the

used for the purpose of clearing the urethra,

thickness of the upper part of the stalk of the flower of the MalatI

(Jasminum grancliflomm)

The

(8)

twine, 106 104

.

[10]

accessory instruments are (the following

:

—

bandages, straps (or belts) of leather, bark (of

)

thread,

trees), 107

Thus, those shaped like earthworms are used for probing those like feathered arrows, for raising a spot in order,

abscesses

;

after incision, to remove a thorn from it (see infra, note 111)

the hood-shaped ones, for transferring any material from one part to another within the flesh. So Bha. and Ni. 106 Nr. adds that in length it is of eight fingers' breadth. 106 The text has vcnika, which commonly means '.a braid of hair,' but the commentaries explain it to mean here guna-traya or

made

'

twine

'

thread.' 07

of

three

threads,'

while

raj'ju

is

said

to

;

mean

Hair is mentioned further on.

The root-bark or the inner bark (bast) is apparently intended.

Ni. says,

it

is

used for bandaging fractures, and adds that it is

SUTRA-STHANAM. (tendrils

of)

creepers,

(pieces

hammer, 108 the palms fingers,

[SEC.

cloth,

of)

large

1.

round stones, a

of the hands, the soles of the feet, the

tongue, teeth, nails, and mouth, hair, the ring

of a

horse's bridle, a branch (of a tree), 109 spittle, fluxing 110 (the patient ), 1

making (him) medicines.

happy, a

loadstone ;

also

caustics,

and

[11]

With these instruments the whole body may

(9)

fire,

be operated

on, that is to say, any one of its limbs as well as its joints, viscera,

veins

require.

[12]

and nerves, according as the case may

The operations (that may be performed) with them are (different) kinds Wrenching out, filling (the eyes

twenty

:

bladder etc.

with

oil),

—

bandaging,

pressing,

foreign body), setting

or

raising (or smoothing), 111

round, exposing (or opening

curling up, transferring, turning out),

of

clearing canals, p idling to and fro (or loosening a

pulling out, pulling

upright,

bending down,

up

(into

its

contusing, 112

right place),

stirring

(with

taken from such trees as the Palaca Buteafrondosa) and Udumbara (Ficus glomerata), both of which belong to the so-called panca(

valkala set of five trees.

Used

108

See ante, note 70.

for the purpose of moving or loosening foreign bodies It

may be made of wood or other materia!.

Nt. explains that

a bridle-ring and a branch are required

impacted in a bone.

So Ni. 109

The branch apparently is put through the ring to afford a stronger pull.

for the extraction of foreign bodies.

110

I.e.,

causing discharges from the bowels, the stomach, or

the eye in order to remove foreign bodies or impurities.

The text has vyuhana, i.e.,

111

'

arranging,'

placing in proper

'

Both commentaries explain that it means urdhvl-kararaising up for the nam, chittva uttunditasya uddharan-artham, i.e purpose of removing a thorn after incising (the raised-up part).' They add, however, that others explain it by varaggena anusaranam, smoothing (lit. following up) with the handle (of the instrui.e., that is, after an ment, which has been used for the operation) incision (e.g., after an abscess has been opened and emptied), the handle of the instrument is to be passed over the incised part in order to bring together the lips of the wound. 112 The text has bhanjana, lit. breaking' (the continuity of the position.'

'

,

'

'

;

'

BLUNT INSTRUMENTS.

CHAP. VII.] a

probe),

sucking

(with a horn or gourd)

,

exploring, splitting,

straightening, washing, blowing (powders into the nose), rubbing

out (from the eyes, etc.). [13]

So much is

certain that,

considering the

innumerable

variety (in the circumstances of) foreign bodies, a sensible

physician must be guided by his own intelligence in the choice of the precise mode of application of his instruments (in any given case) .

[14]

Now there are twelve

(10)

(kinds of)

defects

(that

may

an instrument. It may be too thick, or it may be made of impure metal, or it may be too long, or too short, or occur)

in

incapable of grasping, or grasping unevenly, or bent, or (of too) soft (material).

Their ends

may be too straight, or their pin

or ends or edges may be too weak. [15]

An instrument which is free from (all) these defects and which is eighteen inches long, such an one a physician

—

should consider the best and with his operations.

it he

should perform

[16]

A foreign body which is visible, should be extracted with

(11)

an instrument having the head of a lion or other (wild beast). If it is invisible, it should be extracted with an instrument having the head of a heron or other (wild bird).

Moreover

it

should be extracted slowly and in

accordance with (the dictates one's reason.

[17]

of)

medical science or of

Because it enters and turns with ease,

and also grasps and extracts a foreign body with ease for these reasons the heron-headed forceps is the best, and for the same reasons it can be applied, without any harm, to any part (of the body). [18] :

Bha. explains that it refers to $alya-karm-ader=mardana

tissues).

or

'

the contusing of a part before it is surgically operated on,' or,

puts it, samantato mardana, i.e., contusing (a part) all round or all over.' But Hi. prefers its own alternative explanation that the term means girah-harn-ader=amardana or well rubbing the head, ears, etc' as Hi.

'

'

7

50

StTT R A-STH A N A M

[sec.

t.

THE EIGHTH CHAPTER. On the Application of Cutting Instruments. twenty

There are

(1)

They are as follows

(varieties

of

[

1]

cutting) instruments.

113 :

Mandul-agra or 'circular-headed/ [with a length of or fingers' breadth. There are two sub-varieties,

1,

six arjffula

one with a circular edge, the other shaped like a razor] Kara-patra ni or 'a saw/

2,

[with a length

of twelve

fingers' breadth]

Vrddhi-joatra or

3,

f

a razor.'

[The handle should have

a length of five and a half fingers' breadth, and the blade,

one and a

half, the

breadth long.

total

It has

two

instrument being seven fingers' subvarieties,

one with a curved,

The former is what is called

the other with a resected point.

a hsura or 'razor.'] 4, Nakha-gastra or ' nail-parer,'

[with a blade two fingers'

breadth long and one finger's breadth broad, the total length of the instrument being eight fingers' breadth.]

Mndrika, a cutting instrument of the size of the last

5,

phalanx of the index finger. Utpala-patra, a cutting instrument resembling the petal

6,

of the blue lotus.

Ardha-dhara, or 'a single-edged'

7,

length

two

is

knife.

[Its

total

and its blade measures breadth in length, and at its broadest, one

eight fingers'

fingers'

breadth,

finger's breadth.] 8,

Suci,

or

'

needle,'

[of

a length

of

two

to

three

fingers' breadth.]

118

The information, enclosed within angular brackets in the

following

is

list,

extracted from the two commentaries and has

been inserted in the text for the sake of convenience.

See also

below, § 5. 114

Literally

:

'

having a blade in the form of a hand,' the

fingers representing the teeth of the saw.

CHAP.

CUTTING INSTRUMENTS.

VIII.]

KiiQa-patra, an instrument shaped like the leaf of Ku9a

9,

grass

51

(Eragrostis

cynosuroides).

[Its

handle is three fingers'

breadth long.]

an instrument shaped like the beak of the [Its blade is one, and its

10, Atl-muhha,

AtT bird

[Turdus

Ginginianus)

.

handle, seven fingers' breadth long.] 11, Qaran-mulcha, a kind of scissors resembling the face

of the £arari bird. 116 12, Antar-mnlcha,

m a kind of scissors with semi-circular

which are filled up with straight, cutting

claws, the insides of

[Its length is eight fingers' breadth.]

blades.

13, Trikurcaha or

a three-edged ' instrument,

a trocar.

and the handle five fingers' breadth the distance between the edges is that of a grain of

[The whole long ;

f

is

eight,

rice.]

14, Kutlidrihd

and

half,

axe-shaped), an

(lit.,

[Its handle

gum-lancet.

blade, of

its

instrument like a

has a length of seven and one-

one-half

fingers' breadth ; the latter

has the shape of a cow's tooth.] 15,

Vrihi-mulcha , or a trocar shaped like a grain of rice. fingers' breadth, the

[Its

full size

two,

and the blade of three

is

six

handle

fingers' breadth.

being

of

Its head

is

shaped like a grain of rice with a very fine point.] 1 6,

Ard

or

'

awl '

[resembling

sixteen fingers' breadth in total length,

the size of 17,

the

a

shoemaker's

awl

with a sharp end of

sesamum seed.]

Vltasa-patraka, an instrument shaped like the leaf of

[The blade

rattan.

is

four fingers' breadth in length,

one finger's breadth thick, and very sharp ; the handle is also four fingers' breadth long.] 18,

Vadiga, an instrument shaped like a fish-hook.

total length is six fingers' breadth,

its

[Its

hook being one-half

and its handle five and a half fingers' breadth.] 115

Ni. says that this is a bird with a long beak.

varieties of

head 116

;

it

is

There are two

one with white shoulders, the other with a red the former kind which is called Qarari or Carali. it :

Literally

' :

having (blades) in the interior of the mouth.'

SUTRA-STHANAM.

Danta-cayku or

19,

'

[sec.

tooth-pick/

may

[It

one-half

is

Its head

breadth long.

finger's

with a sharp edge

used

be

for cleaning the teeth from tartar and broken bits.

r.

It is quadrangular, and and in the upper part of its handle it

;

is like the vrikimnk7ia.~] 1 20, Esanl or probe/

[2]

The mandalagra and karapatra

(2)

for cutting Qastra,

through and scarifying

qardrimukha,

and

utpalapatraka,

miulrika,

118

through and cutting into

the

principally 117

vised

vrddhipatra, nalcha-

ardhadhdra,

the suci,

and

antarmnklia,

;

are

trikurcaka,

cutting

for

dtimukha,

kugapatra,

evacuating

for

(abscesses, etc.) ; the Imtlidrihd, vrlhimukha, dra, and vetasapatra,

puncturing,

for

the suci ; the

also

vadiqa^ and dantagarjhu and evacuating

for extracting ; the esanl, for probing

the different kinds of suci, for sewing. eight kinds of

surgical operations for

instruments' are used.

117

they

I.e.,

120 ;

and

This enumerates the

which castra or

'

cutting

[3]

may be used also for other suitable purposes, as

also.' So Ni. and Bha. The text has chedana aud bhedana the difference indicated The former means is that of deep and superficial incision. 'cutting through,' 'section,' and includes also the operations The latter means cutting into and of dividing and excising. Vyadhana means puncturing includes both opening and incising. and perforating.'

indicated by the particle ca

'

118

:

'

'

'

'

119

A vadica or

'

fish-hook-shnped instrument

'

is also mentioned

among the yantra or blunt instruments' (see Chapter VII, § 7). The reason is obvious it must be made either blunt or sharp But both according to the purpose for which it is intended. '

:

Bha. and Ni. explain that as a yantra or 'blunt instrument'

may be of any suitable size,

while as a castra or

'

it

cutting instru-

it must be of the fixed size of six fingers' breadth, and have a sharp point. They add that for a similar reason also the esanl or probe is mentioned among both kinds of instruments. lao The text has anulomya by which, as the commentaries explain visruvana or 'evacuating' is intended, not 'serving as a guide'

ment '

'

'

(as Dr. IT. C. Dutt translated), tion.'

which is not any

'

surgical opera-

53

CUTTING INSTRUMENTS.

CHAP. VIII.]

We shall now briefly explain the mode of holding these

(3)

The vrddhiinstruments (when they are used) in any operation. patra should be held at the junction of the blade and handle; an incision (should be held in

in fact, all instruments used for this way).

scarifying,

The vrddMjpatra and mandalagra, when used for should be held with the hand a little raised when :

used for evacuating (abscesses) they, and in fact all instruments, case, howwomen, and of kings and princes, an evacuation should be made with the The vrlldmnhlia should be held with the thumb trihurcaka. and forefinger, and with its handle covered within the palm. The katharika should be held in position with the left hand, and struck with the middle finger and thumb of the other hand The drd, Icarapatra and esani should held firmly together. be held at their extremities. The remaining instruments should

should be held by the forepart of the handle.

In the

ever, of children, of old or delicate or timid men, of

be held according to the requirements of each case. [4] As to the shapes of the instruments they are, (4)

in

a

As to their dimensions, the length of the naMa-gastra

or

general way, indicated by their names. (5)

'nailparer' and the esarri or 'probe'

that of the suci or 'needles'

will

is

eight fingers' breadth,

be given (hereafter). 121

The

rest of the instruments are six fingers' breadth in length. 122 [5] The good points in an instrument are the following it (6) :

should have a well-made handle, it should be made of good iron,

and

it

should have a fine edge, a pleasing shape, and a well

finished end, and it should not be fearful to look at.

m

The edge

Chapter XXV, on the various kinds of surgical operaAccording to Nis. some insert here the following direction: " the mudrika is of the size of the last phalanx of the index finger the gararl-raukha has a length of eight fingers' breadth and I.e., in

tions.

;

is also called

karttarl or

'

scissor.'

"

The text of this paragragh [5], as given in Jivananda's edition, The true text, as shown by the commentaries is quite out of order. and by the logical order of the subjects of the paragraphs, is given 122

in

the edition of Kaviraj

my translation.

Gaijgaprasad Sen, and

is

adopted in

SUTRA-STHANA.M.

54 of instruments,

[SBC.

I.

used in incising, should be of the fineness of a

Masura (Ervum Lens) ; of those used in scarifying, of half a Masura of those used in puncturing and evacuating, of a hair and of those used in dividing, of half a hair. 123 As to the vadiga ;

;

or ' hook '

and the danta-gayku or

(

toothpick/ the former should

have a curved end and a fine point, while the latter should have

an end shaped like the first leaf of barley. An esani or probe with regard to its end, shaped either hire an earthworm, should, be

'

'

or like the previously mentioned instruments

toothpick). iZi

(i.e.,

the hook and

On the other hand, the defects in an instrument

are the following eight

:

if it is

bent, or blunt, or jagged, or too

Hence instruments which are free from these defects should be used. The hara-patra saw ' is the only exception for, being used for the purpose or of cutting through bones, it must have a jagged edge. [6] The tempering of these instruments may be done in three (7) ways by means of an alkaline solution, or of water, or of oil. Those tempered in an alkaline solution are used in excising those arrows and foreign bodies, and in dividing bones

thick or too thin, or too long, or too short.

'

;

:

:

tempered in

water

cleaving muscles veins

:

are

used

in

excising

or

incising 118

or

those tempered in oil, are used in puncturing

and dividing nerves or tendons.

For sharpening these

instruments a smooth bone of the colour of

Masa

(Phaseolus

Roxburghii) should be used, and for preserving their edge, a case

made of the wood of (^almali (Bombax malabaricum).

[7]

Here

comes in (the following verse) When an instrument (has been selected) of a good make and with an edge so keen as to divide the hairs on the :

skin,

and when it has been grasped at the proper place § 3], only then it may be employed in any

[see ante,

surgical operation.

123

[8]

Nr. here points out, that the fineness of the edge will vary,

according as the same instrument {e.g., a vrddhi-patra or is used for an incision or an excision. 12i

'

knife ')

This variety in shape of the probe is, as the commentaries

explain, expressed in the text by the particle ca

omitted in Jivauanda's edition.

'

and,'

which

is

CHAP. 1^8)

IX.]

55

PRACTICAL TRAINING IN SURGERY.

Substitutes

instruments are the following

cutting

for

:

bamboo, crystal, glass, ruby, leeehes, fire, caustic, the nails, leaves of G5jl

fingers.

[Nyctanthes Arbor-

or Cephalika,

{Elephcmtobtis scaler)

tristis) or

Caka (Tecto/ia grandis), m young shoots, hairs, and the

[9]

These substitutes or of persons

may be

who are

when such instruments named) four

used in

The

not available.

are

bamboo,

objects,

the case of infants

afraid of surgical instruments, or

crystal,

glass,

(first-

and ruby,

should be used for

cutting through or cutting into 118

some part. [10] The

nails should be used, if those two

operations as well as that of extraction can be done with

The mode

and leeches will be explained subsequently. [11] If there is any form-

them. ation

of pus

of

using

caustics,

in the

mouth

or the eyelids,

fire,

it

may be

evacuated with the leaves of G5ji or night-jasmin or teak.

In default of probes hairs or the fingers

or a

shoot will be found useful for exploring.

[12]

young

A wise

physician will get all these instruments made of pure iron

and with sharp edges, by a blacksmith who is skillful and experienced in his craft. [13] A physician who knows the use of cutting instruments

hence one should not handling.

fail

always attains success;

to acquire experience in their

[11]

THE NINTH CHAPTER. On Practical Training in Surgical Operations. [1] (1)

Even when a pupil has learned the whole of the medical

text books, he must still be made to acquire practical proficiency.

He must be instructed practically how to perform surgical opera126

According to both commentaries Groji is either the same as (Elephantobus scaber) or Qakhotaka (Streblus asper).

Gr5jiliva

Cephalika is tbe 'night jasmine,' and Caka is the Teak tree. The all these are used as vulneraries in the form of an epithem. leaves of

56

SUTRA-STHANAM.

tions and how to apply oils

and other (medicaments).

great his theoretical knowledge practical

skill,

practice.

[2]

he will

[SEC.

I.

However

may be, unless he acquires also

never be a proficient in his

surgical

Now every land of deep incision as well as the operations

(£)

of excising and dividing may be shown (to the pupil) on pumpkin-

gourds, bottle-gourds, water-melons, and various kinds of cucum-

The operation of superficial incision (or opening) may be shown on leather-bags, bladders and pouches, filled with slush

bers. 126

:

on stretched pieces of leather covered with hair puncturing, on the veins of dead animals or on stalks of the scarification,

water-lily

:

probing, on the apertures of worm-eaten wood, bamboo,

reed, any tubular object, or dried bottle-gourds

the pulp

of

the jack-fruit, or

(Cejj/ialandra indica),

:

extracting,

on the teeth of dead animals

:

evacua-

wax applied to a board of £almall

ting (abscesses), on a lump of

wood (Bombax malabaricum)

on

the bel-fruit, or the Vimbl-fruit

:

sewing, on the ends of two thick

pieces of cloth or of two pieces of soft leather

:

bandaging, on the

various large and small limbs of a human figure made of cloth or

clay,

etc. :

bandaging the root of the

soft flesh or the stalk of

a water-lily

and virtual cautery, on pieces of soft flesh

ear,

on a piece of

applying the

:

:

actual

introducing catheters,

and compressing abscesses (formed) within the abdominal cavity, on the spout of an earthen vessel filled with water, or on the mouth of a bottle-gourd or similar objects. [3] Here come in (the following verses)

:

An intelligent physician who acquires a practical knowledge of surgery by operating on these and similar suitable objects, in the manner above explained, will never go wrong in any of his operations. [4] Hence, if he wishes

to

attain proficiency in the use of cutting instruments,

and of the

virtual or actual cautery, he

should acquire

knowledge of the several operations by practithose objects which have been above shown on sing them

a practical

to be respectively suitable for them.

126

The text mentions three kinds

:

[5]

Trapusa or Ctccnmis sativus,

Ervaru or Cucumis utilissimus, and Karkaru or Cucumis Melo.

VISITING THE SICKROOM.

CHAP. X.]

57

THE TENTH CHAPTER. Directions for Visiting a Sickroom. After having learned his text-book and understood its

(1)

meaning, and

having

after

acquired practical

skill

in

seen

them

operations

performed

and

short after having

himself, in

mastered the whole subject of medical science, (the candidate) should obtain the king's permission

(to

practise).

Then, after

having cut his nails and hair, bathed and dressed in clean clothes, taken an umbrella and a stick in his hand, and put on shoes, simple in attire and good at heart,

with

polite

without ostentation, friendly inclined towards

accompanied by a trusty attendant, he visit a sickroom.

address and

all creatures,

and

may now undertake to

[2]

At a time when the messenger, the weather, the (behaviour

(2)

of the)

go to

kites

visit

and other auguries

w are favourable, he should

the patient's house, and having entered it, he should

view the patient, touch him, and question him.

By these three

modes of examination some say that most diseases can be diagBut this is not correct. There are six modes of diagnosed. nosing diseases namely by the five senses, i.e., hearing, etc., and by questioning. [3] As symptoms discernible by the sense of hearing such as these may be mentioned : in diseases, characterised by a discharge from an abscess, air escapes with a noise, ;

bringing out with it frothy blood.

Symptoms discernible by the

sense of touch are coolness or heat, smoothness or roughness, softness or hardness, and other tangible qualities (of the skin) fever, consumption, and other (diseases).

by the

sense of sight are corpulence

in

Symptoms discernible or emaciation,

vitality,

characteristic remarks, energy, change of colour, and so forth (of

l2 7

The text has nimitta and maygala, two words of a very omen or good omen.' The commentaries

general character for

'

'

'

refer the former to metereological conditions, such as an agreeable breeze,

and the

latter to such objects, as the svastiJca or 'cross,' a

vessel full of water, etc.

8

58

SUTKA-STHANAM.

[sec.

t.

Symptoms discernible by the sense of taste ,2S are

the patient).

the various tastes noticeable in morbid secretions

Symptoms

other diseases.

by the

discernible

of

urine

and

sense

of

smell

are the odours emanating from inflammatory or non-inflammatory states (appearing)

on the approach of death or similar conditions.

By questioning,

(the

physician)

may

ascertain

the (patient's^

country, 129

time/ 30

disease, the

nature of his pain, his strength and appetite, the

regularity

or

caste,

irregularity

habits and diet, 131

in his passing of

the cause

wind,

of his

urine

fasces, the duration of his disease, and similar particulars.

and

Seeing

that there is a similarity between the (six) modes of examination

and the (derangements of the three) humours, the physician is in a position to diagnose a disease from its symptoms corresponding (severally with the six modes of examination). 132 in (the following verses)

Diseases which are wrongly

123

Here come

observed,

and badly

des-

Nr. explains that this does not i*efer to the sense of taste

physician, but of bees, ants, and similar insects who are

of the

atti-acted by urine. 129

[4]

:

(See note 133).

The country may be either jaggala

or of the ordinary kind.

'

wild,' or aniipa 'marshy,

So Nl.

Time may be considered either from the permanent (nityaga) The former refers to the The latter refers climatic conditions of the patient's country. 130

or accidental (avasthika) point of view.

to the patient's age, or the circumstances of his disease, such as

when his fever comes and goes, etc. So Nr. and Bha. 131 The text has satmya, lit. what is conducive to health or Under this head the commentaries explain that the hygiene.' '

'

'

physician should enquire into both the patient's habits and his diet. 132

all,

This is a rather difficult clause.

and

it

Bha. does not explain it at

evidently did not exist in

its

recension of the text

In my translation I have followed Ni.'s explanation. Nr. takes abman to mean dosa or 'the (three) humours,' which is an unusual meaning, but I know nothing better atman often means garira 'body,' and this might be made, (see below, note

133).

:

though not so well, to fit in with Ni.'s explanation. The argument There are six means of diagnosis the of the clause is?as follows. Similarly there are six kinds of syrupfive senses aud questioning. :

VISITING THE SICKROOM.

CHAP. X.]

by touch,

cribed, and badly examined

physician. 185

59 will

confound the

[5]

toms of the deranged humours, namely five sensible (audible, visible, tangible, tasteable and smellable symptoms), and one ascertainable

Morever these six kinds of symptoms vary accord-

by questioning.

ing as tlie derangement is of bile or phlegm or air.

Seeing that there

exists this similarity between the two sets, the physician is thereby

enabled to identify the symptoms of derangement of any of the three

humours, and thus

the disease itself which is caused

to identify

by the deranged humours.

Thus, in the case of derangement of the bile, the sores due to it are known by touch, the yellowish colour due to it, by the eye, the sourish taste due to it, by taste, the pungent smell due to it, by the nose, the biting and burning

And so forth, in the case of

sensations due to it, by questioning.

other deranged humours. 133

There

This

here a distinct trace of an older recension.

is

verse clearly refers to the same threefold means of diagnosis (sight, touch, questioning) which are mentioned above in §[3J, and

The latter part of §[3], and the whole of §[4], are an interpolation of a later revisor. The original recension evidently still existed in the time of the commentator Cakrapanidatta whose commentary, the Bhauumati, shows that prayaco veditavyah §[5] he read the text as follows §[3] there declared to be incorrecb.

:

bhavati c=atra

|

||

mithyd-drsfa vikava hi dur-dkhy&tas=tath=aiva ca

tatha duh-parimrstac=ca mohayey ug=cihitsiikam

satatam bhisaja siddhim=icchata mnnair-darqan-adibliih

II

2

|

1 1| tasmat=pariksyah

yukty=aiva vyadhaynh sarve pra-

His recension omitted the

\\

clauses of § [3] and the whole of § [4]

On this text,

one verse to §[5].

\\

.

as

two

last

It added, on the other hand,

he read

it,

Cakrapanidatta

remai'ks that the word prayaco as well as the particle ca

'

and,'

appended to prcchet in the preceding clause, indicate that, besides the senses of sight and touch, also the senses of smelling and hearing as well as anumdna or inference

'

He explains that

is necessary, because the sense of taste

'

inference

'

are admissible as means of diagnosis.

cannot be exercised by the physician on the patient directly he must do it through the intermediacy of ants from whose attrac;

tion

by the urine he

infers

the

presence of sugar in urinary

diseases (see note 128). He then quotes Caraka as saying both that " there are three modes of examination, by sight, touch, and

r

I

SUTRA-STHANAM.

60

[sec.

£.

Having thus fully examined a disease, the physician should

(3)

undertake the cure of curable diseases, and the

the

relief of

but the incurable ones he should not attend to ; also diseases which have existed for more than one year, he relievable

ones,

should avoid

to treat.

But even curable

[6J

the

diseases of

following persons are, as a rule, most difficult to treat ; namely

:

Brahmans learned in the Vedas, kings, women, children, old and timid persons, royal servants, gamblers, physically weak people, contemners of physicians, concealers of their diseases, poor, stingy,

and

irascible people,

also

people incapable of self-control, and

such as have no natural protectors. 134

The treatment of these a

questioning," as well as that " there are two modes of examination, by observation (pratyaksa) and inference (anumana) ." The latter, he explains, means that observation refers to sight and touch, while inference refers to the other senses. Dallana Micra, in his commentary, the Nibandha Saqgraha, further states that the Pafijikara (i.e., Gayadasa) read the text exactly as Cakrapanidatta did, and declared that those who held " a sixfold mode of examination did not properly understand the text-book." The additional verse, which is above quoted from the original recension, may be thus hence a physician who is desirous of success must translated alwa}'S examine every disease iu the light of the evidence afforded by sight, touch, and questioning, and not omit to use his reasoning powers.' The phrase yuktya Eva lit., even together with reasoning or inference' may be noted. It leaves sufficient room for any evidence afforded by smell, sound, and taste. The older :

'

'

recension appears to

me

to

have for itself the preponderance of

authority ; but as the newer recension only

is

now found in the

printed texts, I have followed it in my translation. 18i The reasons why these persons are difficult to treat are thus given by N[. the Brahmins on account of their predisposition to illness through the frequency of their ceremonial ablutions kings :

;

on account of their intolerance of a prescribed regimen, or their delicate constitution women, on account of their reluctance to disclose their diseases or to submit to enemas, etc. the young and aged, on account of their delicate constitution and conse;

;

quent inability to bear surgical or medical applications

;

timid, on account of their reluctance to submit

treat-

ment

;

to medical

the

royal servants, on account of their not being master of

61

PREPARATION OF CAUSTICS.

CHAP. XI.]

physician should only undertake with great care

then he will

:

secure for himself merit, wealth, pleasure, and fame.

[7]

Here

comes in (the following verse) A good physician will avoid to be alone, or sit close to, or to jest with women ; nor will he accept any present :

from them excepting only articles of food.

[8]

THE ELEVENTH CHAPTER. On the Preparation and Use of Caustics. [1] (1)

Of all

cutting instruments and their

substitutes

[see

chap. 8, § 8] caustics (or vegetable alkalis) are the most important,

because by means of them deep and superficial incisions

[see

and scarifications may be made, derangements of the three humours (air, bile, and phlegm) may be rectified, and some diseases can be treated with special advantage. 136 [2] Ksdra or ' caustics/ are so called because they are a means of attenuating

note 118]

(ksarand) or destroying (ksanana) (deceased skin, muscles, etc.).

On account of various kinds of medicinal plants entering into their humours when

composition

they

deranged. 156

On account of their white colour, their nature is

lunar

cooling) ; but this fact,

{i.e.,

their time

;

serve

to

rectify

the

is

three

by no means inconsistent

gamblers, on account of their absorbing attachment ;

the weak, for the same reason as the young and aged of physicians,

;

contemners

because they are too conceited to abide by the

prescribed regimen

their diseases, because they on account of their inablity to purchase medicines the stingy, because they grudge the cost of medicines the irascible, because their ebullitions of anger inten;

concealers of

will not speak out; the poor, ;

;

sify their diseases

;

the incapable of self-control, because of their

indulgence in unwholesome things; those

who have no natural

protectors {i.e., widows and orphans), because they have no one to attend to them. 135

Ni. explains that this refers to the case of

haemorrhage

(rakta-pitta) and piles {nrqas). 136 N'l. adds that for the same reason they are also useful in the treatment of haemorrhage and piles. See preceding note.

62

SUTltA-STHANAM.

[SEC. I.

with their power of burning, maturing and tearing account of the large number of

'37

:

indeed, on

heating medicaments (which

enter into

their composition) they are acrid, hot and pungent. Their (external) use promotes suppuration, corrosion, depuration,

granulation, 158 desiccation, (internal)

diseases,

haamostasis, and scarification. Their worms, acidity, deranged phlegm, skinpoisonings, and obesity. An excessive use of them

use

cures

induces impotence. (2)

[3]

Potashes are of two sorts

for internal administration.

the case

:

for external application, and

Their external use

indicated in

is

of skin-diseases, keloid, ringworm, leucoderma, lepra,

fistula-in-ano,

tumours,

unhealthy

sinuses,

sores,

condyloma,

black moles, chloasma, brown spots on the face, and warts ; also in

the

of abscesses,

case

worms and poisoning

surface) ; also of the (following)

(both on

the

mouth

seven diseases of the

:

tumour under the tongue (or ranula), tumour on the tongue, inflammation of the gums, inflammation due to external injury, and three kinds of rohini or inflammation of the throat in these ;

(seven) cases only, caustics should be applied

as a substitute of

cutting instruments. 139

is

Their internal use

applicable in the

case of chronic or slow poisoning, abdominal tumours, abdominal

enlargements, cessation of digestion, indigestion, want of appetite, urinary

constipation, (intestinal)

worms,

deposits,

(internal administration)

is

calculus,

deep-seated

poisoning, and

(internal)

piles.

abscesses, [•!]

Their

unsuitable in the case of persons

who

have a tendency to (internal) haemorrhage and bilious fever, of children,

and old or weak people

;

also

in the case of persons

suffering from giddiness, frenzy, 14,0 fainting, amaurosis, or other 137

Ni. points out that intense cold

(himani)

has the same

effect as great heat.

The commentaries say that some omit ropann or granulation,' because (they say) a healthy sore granulates by itself, and a caustic may rather does not require any caustic to promote it J38

'

;

prove noxious. 139

The commentaries explain that there them are incurable.

are

five

kinds

of

rolrim, but two of li0

Caused by poisoning, intoxication, derangement of the blood,

or eating of

(fresh) betel nuts

:

so Nr.

On the poisonous proper-

CHAP. similar

63

PREPARATION OF CAUSTICS.

XI.]

Caustics for internal use are prepared in the

diseases.

same way as those for external use, by burning and straining. The details (of the method of their administration) will be given elsewhere. 141

[5]

may

Caustics

be

made

of three

strengths:

weak, moderate, and strong.

He who wishes to prepare a caustic, should, on an auspici-

(3)

ous day in the autumn, after purifying himself and fasting, (select)

a

middle-aged, uninjured 112

lai-ge-sized,

spennum,

suaveolens) ,

an auspicious spot 144 on a

aiMvasana

or

incantation 14,6

'

Muskaka

tree (Stereo-

bearing dark flowers 143 and growing on

preliminary

(lonely)

mountain, and perform the

ceremony/

saying the following

:

" Oh thou tree of fiery power thou of great power may thy power not be lost Oh thou auspicious one, stay !

!

ties of

the Areca Catechu, see Pharmacographia Indica, Vol. Ill,

It is especially the fresh nut which causes intoxication, and the sensations of strangling and giddiness. 141 The commentaries refer to the chapter on gulma or abdominal tumours, and subsequent chapters; i.e., to Part VI (Uttaratantra), chapter 42 ff., where a number of formulae will be found, into the composition of which various kinds of caustics enter. The commentaries, however, add that, in the case of caustics for internal use, the second boiling is omitted, and the measures for

p. 524.

their three strengths are one pala, three karsa (or three-quarter pala), and half a pala of alkaline ashes respectively. 142

By fire or insects

143

The Muskaka tree is

:

so the commentaries.

also called Ghantdpatali or Qliantaprobably a variety, with particularly dark-coloured flowers, of the Patali or Stereospermum suaveolens, which has dark,

parali.

It

is

dull-crimson flowers, and a campanulate calyx,

and

is

sacred to

Bha. quotes from Vicvamitra the following verse there are four varieties of Muskaka with white, dark (Jcala), red and yellow flowers, among them the dark-flowered one is considered

Durga.

:

'

the best.'

which there are no holes (cvabhra) nor any burying So Bha. 145 The adhivasiina is an oblation (bali-harman) accompanied with 144

I.e.,

in

place, etc.

an incantation (mantra).

According to the commentaries, Blioja

64

SUTRA-STHANAM.

[sec.

I.

my work When once my work is done, then thou mayest go to heaven " After which he should make an oblation with a thousand white even here and accomplish

!

!

flowers.

At daybreak (of the next day), if he observe no change

(in the tree) nor any marvel, * 6

he should proceed as follows. 147

He

pieces

1

should cut

down

suitable

(of the

tree),

and having

gives the following directions and incantation: 'he should there, with his face to the east, offer an oblation, and then, on all four sides, with joined palms, devoted mind and pure body, addressing the tree, repeat (the following words) " Whatever spirits may :

inhabit this tree, let them depart hence is to be cut for a high

object

!

"

;

for to-morrow this tree

'

116 I.e., if no branches are broken or other damage done and no shower of blood (rudhira-varsa) has fallen. So the commen;

taries.

In the above given translation I have adopted the older Cakrapanidatta's commentary, appears to have been contained in the copy of Sucruta which he annotated. As it is not to be found in any of the modern editions of Sucruta, I give it here, reconstructed from the commentaries. In the edition of Kaviraj Gan^aprasad Sen, an attempt to do so 147

recension which, to judge from

made, but it is given in an imperfect form. It runs as follows agnivirya etc. up to ... adhivasy-dbhimantnj-anena mantrena prabhate vaikrtam= gamisyati gveta-puspam sahasram juhuyat adbhutnm na pagyet tad=upahalpayel khandagah prakalpy=dvapatya is

|

\\

I

nirvatB dege citim hrtva tila-nalair-adipayet

||

etc.

and ordinary recension is given in .Tivananda VidjaThe Its translation will run thus sagara's and other editions. later

:

and perform the adhivasana ceremony. On the following day he should cut down the tree with the following incantation " Oh thou tree of fiery power " (etc., as above in the text) after which he should offer an oblation with a thousand white and a ;

thousand red flowers. He should then cut the tree into suitable pieces' (etc., as above in the text). This later recension makes the whole tree, "a large-sized one," to be cut down, while the older recension only directs pieces of For the case in hand (merely preparing some it to be lopped off.

alkaline ashes) the latter is obviously the

cordingly I have preferred it.

more rational one; ac-

CHAP.

65

PREPARATION OF CAUSTICS.

XI.]

piled them for burning in a spot sheltered from wind, 143 he should

When the fire has

them with

stalks

of Sesame.

burned out, he should

collect

separately the ashes of t^e wood

ashes. 149

[6]

set

fire

to

and the nodules of the lowing trees

may be

fruit, and roots

148

In the same way the fol-

burned, including their branches, leaves,

160 :

to Ni., one recension of Sucruta interpolates

According

sndha-farkara$=ca praksipya,

'

i.e.,

here

and having thrown in some

and afterwards substitutes kata-garkarag=c,a or excess of (lime-)stone' for bhasma-$arkarag=ea or nodules of ashes.' Bha. knows nothing of this recension apparently in Cakrapanidatta's time it did not yet exist. In the modern editions of Jivananda, Avinaca Oandra Kaviratna, and Gangaprasad Sen, confusedly, limestone,'

'

'

:

the interpolation is adopted, but not "the substitution. Besides " excess of lime-stone " is a very forced interpretation of the

word kata-garkara which is otherwise only known as a name of the Bonduc-nut 149

;

see below §[9].

The bhasma-parkara

or

'

nodules of

plained by Bha. from the Nighanta of the cles

:

ashes ' are thus ex" When during the burning

(green) Muskaka wood, its sap exudes, it forms hard parti" these particles are called nodules of ashes.'

with the ashes

'

;

According to the commentaries, these nodules are collected separately, in order to be used in a subsequent stage of the preparation of the alkaline lye. See below §[9]. 150 This does not mean (as it appears to have been misunderstood by some) that the whole tree should be cut down and burnt, but that any part of it may be used the remark has evidently special reference to the case of climbing plants (such as the Kosataki) which would afford but little wood. The commentaries here speculate on the reason why the Muskaka is mentioned separately. They give two alternative explanations. (1) Either Muskaka by itself, or a mixture of all the others (Kutaja, etc.) together, may be used to prepare ashes. (2) All the plants (Muskaka as well as Kutaja, etc.), in combination, must be used, but in that case one-half of the ashes must be of Muskaka, while the other half should be of Kutaja etc. combined. Bha. seems to prefer the former, while Ni. adopts the latter ;

alternative.

9

66

StJTRA-STHANAM.

H

Kutaj a

f)i flYT li P it n J J UVU/t 1 itC'iviA/

it/ vis ka/

Acvakarna

QPwf wi nrt i/l/Cl vLtl

flit / Civ ? it. il llu ot-V

If-

tj

Palaca

[SEC.

if ly/OfJ/UOlAr ^iJaS tail \JL

RliOTPfi Tohn.sttn fSal i lyij ivo I'Ui CI x frPfA LI CC /

Kj/Mt\si \j\a/

l

Pnnooci r\o V_/UXlCOOl Ucilvit-N IV N

( I

JL LulV

J y

*

Paribhadraka 6

JbTiiih-Yni n tyiflion (floral trppl

Vibhitaka

hplp'Yi TfiTfil/tfl/il/i ft L/OVC on 1 Hl/V II/IA/U VIA/ / VK/iAj

Aragbadha

i /flSHi? fl tili/Ovtl/VU/ kfn In y^/vvooiVb J.

Tilvaka

SwTM-TiloPOSi TflPPMOSift

1

I.

(TSpIpvip rnvroVinlonl ^A/C IC1 All \ I \J KJCuLCXiLL y J

iTnmQ n ^XllLlldll

Arka

CoZotfoms oiaoMtp.a.

Snuhi

^Ejupliovhifi ncTtiJ^oJ/icb

Apamarga

U. .1

m

TUa lannrn n U LI IIUI 1.

1 1

\I-

Gia aritiV Swnllnwwnvt^ ,

>

Achuvfiyithes lA/ll/V IVKj*3 flsnpra Pha-PP LA/OJJO 1 I* (PnVfclv \^/ xlcXXl. flowpiA ^ J. II^IVIV LlKJ VVvJ. }y I

Patala

St6V€0Sp6T7lUM SUClVBolcilSy

Naktarnala

t M-

Vrsa

Adhatoda Vasica (Malabar-nut tree),

KadalT

31~usa pavadisiaca (plantain).

Citraka

Plumbago zeylanica,

Putika

Caesalpima Bonducella (Bonduc-nut),

071,(1 ff, lAJ 11(1 \sl/ \J 1 l/yj ftwt

filnhra fj V \J 1 Hi IA/

y

Indravrksa 162

Wrightia tinctoria,

Asphota 163

Salvadora persica,

Acvamaraka

Nerium odorum (Oleander),

Saptacchada

Alstonia scholaris,

Agnimantha Gunja

Aims precatorius

Premna integrifolia, (

Jequirity),

Four varieties of Kosataki ibi

Lujfa.

[7]

161 According to the commentaries, this may also be the Deodar (Cedrus Deodara). 1BZ Dr. U. C. Dutfc identifies this with Terminalia Arjuna. But Ni says that it is a kind of Kutaja, of which there are two varieties one with brownish flowers, the other with white flowers. Dr. Dymock's Pharmacographia Indica, Vol. II, p. 397, says that the Wrightia tinctoria is often confounded with and substituted for Holarrhena antidysenterica, but that it has " white jasmin-like

flowers." 168

This

is

the identification given by Dr. U. C. Dutt.

Ni.,

however, identifies it with Sariva ( Memidesmus indicus or Ichnocarpus frutescens). Bha. does not explain it. Both Sariva are climbing plants. 161

According to the commentaries these are

:

1,

with large fruit,

PREPARATION OF CAUSTICS.

CHAP. XI.]

67

Next one drona of the ashes should be stirred into six dronas of water

or

of the

prescribed

kind of urine, 165

then strained

(through cloth) twenty-one times, and finally boiled slowly in

a large pan, agitating

it

(all

the time) with a ladle.

When

and soapy to the touch, 166 it should be taken off (the fire), strained through a large piece of cloth, and placed once more on the fire, while the residium may be thrown away. Of the alkaline water, thus obtained, (eventually) either one kudava {i.e., 8 pala) or one kudava and a half {i.e., li pala) will have to be taken. 16 [8] In the meantime some Bonduc-nuts, nodules of the ashes [see note 149], bivalve-shells and conch-shells, after having been made red-hot in an iron vessel, 168 should be thrown into the afore-mentioned (8 or 13 pala of) alkaline water, crushed Then this paste should to powder, and stirred into a paste. (the fluid)

becomes

clear,

red-coloured, pungent,

'''

2,

with small fruit,

3,

with yellow flowers, 4, with white flowers.

They are all climbing plants or vines. 155 I.e., of a cow. The reference is

1st

paragraph of

the 7th chapter of the Kalpasthana (or 5th section)

[see page 640,

to the

;

So Ni. But the reference in of Jlvananda's editjpn]. Bha. is to the division on urine in the 45th chapter of the Sutrasthana (or 1st section), where the urine of a number of [see paragraph 1 on page 191 other animals is also permitted The latter reference is undoubtedly the of Jivananda's edition.] line 16,

;

correct one. 166

to

This stage is generally reached when the fluid

one-fourth,

is

decocted

or according to others, to one-third of its original

So the commentaries. See below note 159. In the case of fluids the equation of the quantities is doubled. Thus for solids or dry substances one kudava is equal to 4 pala, while for fluids it is equal to 8 pala. See paragraph 8 in chapter

quantity. 167

31 of the Cikitsastana (or 4th Section), page 538 of Jlvananda's^ edition. 168

Bha. says that an iron vessel is used either because of its hardness, or because the iron enhances the strength of the prepara-

The English word potash is said to be " derived from the circumstance that the water in which the ashes are washed is

tion.

evaporated in iron pots."

68

SfrTRA-STHAN'AM.

[sec.

t.

he superadded to that afore-mentioned decoction 169 and (the whole) should be boiled under constant, attentive agitation

having superadded to that I read tSn=aiva prativapya, i.e., very (decoction).' The commonly printed recension reads ten— aiva dvi-drone sta-pala-sammitam cagkhanabhy-adinam pramonam 169

'

'

having superadded conch-shells etc. at the rate 8 pala to that very decoction consisting of 2 dr5na.' Both readings are noted and commented on by Bba. and Ni. and Bha. seems to prefer the reading which I have adopted, and which is The directions clearly, as I shall show, the older and better one.

prativapya, i.e.,

'

of

;

given in the latter are as follows Of wood-ashes one drona should be taken ashes being solid, a drona is equal to 256 pala. Of :

;

water (or optionally urine) 6 drona must be taken, i.e., six times he quantity of water, i.e., 1536 pala (not 3072 pala, as one might the calculation of both commentaries is suppose, see note 157 The mixture of wood-ashes and water explicit on this point). decoction no definite ( or urine) is to be reduced or thickened by ;

:

limit is stated

;

this is left to the physician's discretion

;

practically

the required state of decoction is reached at one-third or onefourth of the original quantity (see note 156). Of the decocted

mixture either 8 pala or 12 pala

(Jiere

the mode of measuring

liquids is adopted, see note 157) may be taken, again at discretion.

The commentaries here expressly state that these quantities are mentioned to serve as a guide to the quantities of the extraingredients which have to be superadded. Of these extra-ingredients there are four (bonduc-nut, etc).

The quantities

of

these are once more left to the physician's discretion as Bha., expressly states, more or less of them may be taken, only there :

form a paste with 8 or 12 pala of the Having is a sort of guide. prepared this paste of extra-ingredients (the technical term for which is prativapa), it should be thrown into the remainder of the decoction (i.e., into what remains after taking away 8 or 12 pala). The whole is now to be boiled until it reaches the proper state of Now in course of time, it became the accepted consistency. practice to decoct the original quantity of 6 drona or J 536 pala of water (or urine) to one-third, i.e., to 2 drona or 512 pala, and should be

sufficient

decoction

thus the latter quantity

;

to

to let the ratio of the quantities of the extra-ingredient3 be 8 pala.

The reason was this

:

taking 8 pala of each of the 4 extras, we

Great care must be taken,

(with a ladle).

of)

(the solution)

it should be removed (from the fire) to a and deposited in an iron jar with its mouth

boiling-,

sheltered place

This (process yields a caustic solution of) middling-

well covered.

strength.

lest

When it has reached the (proper

becomes too thick or too thin. stage

69

PREPARATION OP CAUSTICS.

CHAP. XI.]

The same

but without the addition of any

process,

superadded ingredients [i.e., without the paste of bonduc-nuts, etc.], gives a weak solution or (what is called) samvyuhima or ' a simple

mixture/ [9] As extra-ingredients such of the following drugs as are available should be used :

Dant!

Baliospermum axillare,

DravantT 160

A kind of DantT,

Citraka

Plumbago zeylanica,

Laggalaki

Gloriosa superba (Superb Lily),

Putlka-pravala 161 Sprouts of Caesalpiuia Bonducella (Bonduc-

nut tree), Talapatrl

Curculigo orcliioides,

Vida

Vid-salt, black salt,

Suvarcika

Carbonate of Soda,

obtain 32 pala, and these are the 16th part of 512 pala; a mixture in these proportions

was supposed to give the best potash

;

the

8th part was supposed to give a middling sort, and the 4th part, a weak sort of potash. When this had become the accepted practice, the text was altered and the above-mentioned passage was interpolated. The commentaries, however, note that some decocted the original quantity to one-fourth, and others, even to one-sixteenth (or 1

6

ft

= 96 pala)

;

again others made 8 pala to be the total quantity

of the extra-ingredients, i.e., 2 pala of each of the four.

All this

shows that the original text was drawn so as to leave a wide discretion to the operator. 160

The identity of this plant is uncertain.

The commentaries

say that it is a kind of Danti, which Bha. describes as jivita-patra, but Ni. adds that according to or having living leaves (?) '

'

Bhadalaka

it

is

the

;

same as Samvarl.

latter is also doubtful ; it

But the identity of the

may be Salvinia cucullata or Antheri-

cum tuberosum. 161

Ni. says that according to some this is Chirivilva or Pongumia

glabra.

SUTRA-STHANAM.

71)

[sec.

I.

A kind of earth of gold colour,

Kanaka-ksiri 162 Hirjga

Ferula alliacea (asafoetida),

Vaca

Acorns Calamus (Sweet Flag),

Visa

Aconitum ferox (Indian Aconite),

A cakti (or half a pala) of each of these drugs, in fine powder, will make up the extra-ingredients. The caustic solution prepared with them, is the strongest and (is

called) pdki/a or 'the boiled one/ 163

In the administration of these (three kinds of caustics) (4) account must be taken of the (nature of the) disease and the strength (of the patient) If any caustic solution should loose its power, some fresh alkaline water may be added, by which its strength will be re-gained. 161 [10] Here come in (the following two verses) .

:

A caustic should be neither too strong, nor too weak, nor too white ; 162

it should be

soft and soapy (to the touch)

The commentaries give the synonym kagkustha, which

gests the possibility of the proper reading being

kanaka-ksirl

kaykustha,

is

see

only

known as

Garbe's

the

Indische

sug-

kanaka-ksara, as

name of certain plants.

On

Mineralieu,

141,

p.

69,

No.

foot-note. 163 The text classifies caustics into (1) samuyuhima or weak,' which has no extra-ingredients (prativapa) ; (2) madhyama or middling which has the extra-ingredients consisting of paste of bonduc-nut, etc.; (3) pakya or boiled,' i.e., extra boiled with '

'

'

'

an additional set of extra-ingredients consisting of paste of Daritl, " Caustics

etc.

Bha. quotes the following classification from Bhoja

are

divided into samvyuhima or 'weak' and pakya or 'boiled,'

:

'

and the latter are again divided into sa-prativdpa or middling and tiksna or 'strong.'" This with an extra-ingredient (lit., But Bha. also refers to is similar to the classification of Sucruta. another system of preparation, according to which all three kinds of caustic solutions are made with extra-ingredients, and are distinguished from each other only by the quantities of the latter, these being 4, 8, and 16 parts respectively for the weak, middling, and strong solutions. Compare note 159. 164 iph e commentaries explain that, after adding the fresh alka'

'

'

line water, the

become

)

mixture should be again boiled. A caustic may either through lapse of time or through

ineffective

deficiency in ingredients.

PREPARATION OF CAUSTICS.

CHAP. XI.]

it should have

only a gentle flow, 165 and (in its action)

eight good qualities.

qualities cool,

166

are said

On the other hand, its bad

[11]

to consist

it

These are declared to be

should he beneficial and quick. its

7L

in its being

too weak, too

too hot, too strong, too soapy, too spreading, or

too thick ; also in its being underboiled, or deficient in ingredients. [12] (5)

Now when (the physician) goes to see a patient suffer-

ing from a disease curable by a caustic application, he should select (for the operation) a spacious place protected from draughts

He and the sun, and the conditions previously explained. 167 should then, after having placed handy all his appliances, examine the patient's (diseased) part, rub it, scrape it, and scarify it, and then with a probe apply the caustic and having done so, he ;

should wait for the space of time required to utter one hundred words. 168

On the application of the

turns black, and this

is

caustic,

the sign of

the

diseased

its being (properly)

part

burnt.

When this occurs, (the application of) any acetic acid, 169 mixed with clarified butter and honey, will give relief. [14] But if by reason of its being deeply imbedded, the burnt 166

So

that,

on application, it does not spread unduly.

So the

commentaries. 166 ISTi. explains gaitya by guklata, 'too white,' but I am not aware that gaitya or gita ever has that meaning. See, however, § 1 and verse [11]. 167 That is, he should select an auspicious moment of time, as So the commentaries. explained in § 3 of the 5th chapter. 168 I have adopted Dallana's recension of this passage, which is adopted in Garjgaprasad Sen's edition and runs as follows

galakaija

Jcsaram

pratisdrayed—dattvd

vdk-gata-mutram—upekseta.

Cakrapanidatta appears to have read chittva for dattva and to have omitted upekseta, while the current edition (of Jivananda and Avinaca Oandra) reads patayitva for pratisarayed=dattva. There is no practical difference in meaning. 169

According to the commentaries the reference here is to any prepared acetic acids, such as the sour gruels

of the artificially

fermented from rice or barley or pulses infused in water. these see infra, chap. 45, §§ [44-47].

On

SUTRA-STHANAM.

72

part does not (easily) freely applied to

it,

the

come

[15]

sediment of kdnjika or 'fermented

of

rice-water/

sesamum-seeds,

made

of

butter. lised

an ointment should be

consisting of a paste made of

equal parts

granulation of the

off,

V

[SEC.

and liquorice. The [16] wound may be promoted by a paste

sesamum seeds, liquorice and a little clarified But how can the fire-like alkaline caustic be neutra-

by applying to it the (fermented rice-water with its)

equally fire-like, hot, pungent, acid taste? [17] If this is difficulty, my son, then listen to my explanation. Know that in a caustic all tastes are present except the

your acid.

[18]

170 It

taste is saline ;

has an acrid sub-taste, but

prevalent

its

when joined to an acid (substance),

the

caustic, with its pungent-saline taste, [19] turns very mild

and relinquishes its pungent nature.

Through its mildness when drenched

(burning) is neutralised, just as a fire,

its

with water, (is extinguished). [20] In the original this is a rather puzzling passage, and perhaps In my translation I have adopted a suggestion of Dallana. Cakrapanidatta explains " its prevalent taste 170

the reading is corrupt.

:

but it has a saline sub-taste." Dallana points out cannot be correct: because 1, people take saline things this that is

acrid,

to neutralise acidity in their food

;

2,

the caustics are treated in

the division relating to saline things, but not in that relating to

A caustic, therefore, is in the main saline

acrid things.

when in

;

and

§ 1 of this chapter a caustic is said to be acrid, it is only

said to be so because a caustic is prepared with agneya or

'

heating

'

Hence Dallana proposes to construe anurasa with

medicaments.

katuka, and bhuyistha with lavana. With the reading as it now that can only be stands, such a construction is impossible ;

but it has a prevalent saline sab-taste but a sub- taste can hardly be said to be the prevalent one. it agrees Diillana's contention, however, seems to me to be right

translated

:

'

it

is

acrid,

'

;

with Caraka, who, as Cakrapanidatta points out, says katur=lavanabhuyistkah (ksarah), i.e., 'a caustic is acrid, but in the main Perhaps the correct reading of the passage should be saline.' katukas=tatr=anuraso lavana-bhuyisthas=tatha (though being an unusual form of cloka).

PREPARATION OF CAUSTICS.

CHAP. XI.]

Now when

the

burning

properly, the disease

(for

afflicted

part)

was applied)

is

the

(of

which

it

73

done

is

cured, the

When the burning

system is relieved, and the discharge ceases.

done insufficiently, there is shooting pain, itching, and insensiWhen the burning is done to bility, and the disease increases.

is

excess, there

burning pain, suppuration, redness, (increased)

is

sense

limbs,

discharge, pain in the

and even death may result. burn of a

fainting,

(insufficient or excessive)

according to the disease.

weariness,

and

thirst,

The wound, caused by the caustic,

should be treated

deranged humour and of the

(nature of the)

[21]

The

(5)

of

following

should

persons

not

be

treated

with

weak people, children, old and timid people, those who suffer from general anasarca or (internal) haemorrhage [see ante § 2] pregnant and menstruating women, people who are in an advanced stage of fever, who are weakened by phthisis, who are subject to fits of (morbid) thirst and fainting, or who are suffering from seminal exhaustion, or from the displacement downwards or upwards of the testicles or the uterus. [22] Caustics 171

caustics

,

should not be applied to the vital parts, blood-vessels, nerves, joints, cartilages, 173 sutures,' 73

inside

of

the

nails,

dkamam-vessels, 1141 throat, navel, (excretory)

penis,

canals,

and

parts

thinly covered with flesh, 176 nor to the eyes with the exception

of the diseases diseases

curable

of the eyelids.

by

no cure to a patient who

171

But even

is

subject to

in the case

caustics, fits

of

these afford

of anasarca, violent

Either internally, or externally, or both, according to circum-

stances. 172

[23]

(the application of)

I.e.,

So the commentaries. those of the nose, ear, nape, eye and forehead.

So the

commentaries.

on the cranium, one on the So the commentaries. 17i On these see below, chapter 9 of the Q&riva, Sthana or 3rd Seetion. There is nothing exactly equivalent to them in modern anatomy. See also ante, note 60. i76 Such as the knee, the upper surface of the foot, the forehead, etc. So the commentaries. 178

Of these there are seven

:

tongue, and one on the perinseum.

10

five

74

SUTRA-STHA.NAM.

pain

the

in

joints.

bones,

[SEC.

aversion to food, or pain in the heart and

[24] Here comes in (the following verse)

In the same manner lightning,

caustics,

cause death.

I.

:

and

as poison, fire, sharp weapons,

if

by a

applied

careless physician,

When applied properly by a careful physi-

cian, they quickly cure (many) serious diseases.

THE TWELFTH CHAPTER. On the Mode oe Applying the Actual Cautery. [1] With regard to surgical treatment, actual cautery is said

(1)

to be superior to caustics, 175 inasmuch as diseases treated with the

actual cautery do not re-appear, and because it can cure diseases

which are incurable by medicines, instruments, and caustics.

The means

(2)

following

:

[2]

for carrying out the actual cautery are the

long pepper, goafs dung, orpiment, an arrow-head, or

a wick ; also oval-headed probes, 177 made of iron or other metals further, honey, treacle, and the various kinds of oleaginous sub-

Of these, long pepper, goat's dung, orpiment, arrow-

stances. 178

heads and wicks are used in the case of (diseases) affecting the skin ; probes made of iron or other metals (such as copper, silver, etc.)

in the case of (diseases) affecting the muscles ;

and honey,

treacle, and oleaginous substances, in the case of (diseases) affect-

ing the blood-vessels, nerves, joints and bones. [3] The actual cautery may be used in all seasons except the autumn and 176

The commentaries explain that though

caustics

are

said to be

superior

to

all

in

chapter 11, § 1 including

substitutes,

Each is the actual cautery, there is no contradiction here. cautery with regard to superior from its own point of view :

effectiveness

of

treatment,

caustics

with regard to variety

of

application. 177

The text has jdmbausfha which

is

a probe with a

shaped like the oval fruit of the Jambu tree.

So Bha.

head

See also

ante, chap. 7, § 7.

These are the following four marrow. 178

:

oil,

clarified butter, fat, and

summer disease

and even in these

;

75

ACTUAL CAUTERY.

CHAP. XII.]

cannot

be

(it

may be used) if a rapidly fatal

without

cured

that

provided

it,

suitable

are taken. [4] In all diseases and in all seasons the actual cautery should be performed on a patient only after he has been kept on a mucilaginous diet, but in the case of

precautions 179

complex labour, stone in the bladder, diseases

of

the mouth,

empty stomach.

fistula-in-ano,

piles,

and

should be performed on him) on an

(it

[5]

Some say that there are

(only) two kinds of cautery, namely that of the skin and that of the muscles but here (in (4)

;

no prohibition against the cauterization of

this treatise)

there

blood-vessels,

nerves, joints

179

is

and bones. 180

[6]

When the skin

The commentaries explain that this refers to

cool cloths and

diet, as suitable to those two hob months. 180

According to Bha. and Nr. the reference is to Kacyapa from " under no circumstances

whom they quote the following verse should the irritating part be

:

surgically

removed from blood-

vessels, nerves, joints and bones, or the potential or actual cautery

be applied to those parts." Kacyapa is one of the ancient Hindu physicians. He is quoted in the Bower Manuscript (see my edition, p.

1020) and in the Astaijga Hrdaya (VI,

170, verse

43).

2,

verse

A Kacyapa Samhita still exists and the above quotation is

probably from

that work.

I

have no means of verifying

it.

discrepancy by saying that Sucruta here only means to say that the cautery should be used to stop Ni. tries to

reconcile the

the flow of blood, when a blood-vessel or nerve, etc., is divided, but not, that it should be used to cure any disease of those parts ;

for the latter object is practically included in of the muscles,

Madacaunaka

:

seated in the

as a bye-product of

it,

the cauterization

according to the saying of

" along with the cauterization of the muscles diseases

nerves,

blood-vessels,

bones and joints are also

This harmonization, however, seems untenable in view of Sucruta's direction in § [8], that cautery should be applied to

relieved."

the blood-vessels, nerves, joints and bones, as well as to the skin and muscles, in the case of a painful inflammation caused by the

deranged air of the body. has more probability. " cautery

is

The reconciliation suggested by Bha.

It says

:

" the use of the negative phrase

not prohibited," instead of the positive

" cautery

16

SUTEA-STHANAM.

[SEC.

I.

is cauterized, the burning is attended with a (crackling) noise, bad smell, and contraction of the skin. When the muscles are

(the burnt part assumes) the colour of a grey pigeon,

cauterized,

is slightly swollen and painful, and

its

Wound is dry and

con-

When blood-vessels and nerves are cauterized, the wound appears black and elevated, and the discharge is stopped. When tracted.

and bones are cauterized, the burnt part becomes rough and red, and the wound is hard and solid. [7] In headache and

joints

ophthalmia

the eyebrows, forehead, and temples should be In diseases of the eyelids, the roots of the eyelashes

cauterized.

should be cauterized, after protecting the eye with a piece of wetted cotton cloth. 181 In very painful affections, caused by

deranged air, of the skin, muscles, blood-vessels, nerves, joints, or bones, in sores forming hard in

cystic

tumours,

and insensible protuberances, l8 a

tumours, fistula-in-ano, enlarged lym-

piles,

condyloma,

phatic glands, elephantiasis,

black

moles,

scrotal

enlargements, and injuries to joints and blood-vessels the actual cautery should be applied. (5)

is

[8]

Now, there are (four) different ways of performing the

enjoined," shows that cautery is only intended to be used in

the case of a rapidly fatal disease of the blood-vessels, etc."

In

any case, it may be noted that though Sucruta permits the use of the actual cautery, he prohibits the employment of the potential cautery, in the case of diseases of blood-vessels, nerves, etc. ; see § 5 of the 11th chapter. 181 '

The text has alaktaka, which Nr. explains simply by kavpata or

piece of cotton cloth.'

Dr. U. C. Dutt says it is " cotton coloured

red with lac." Dr. U. C. Dutt, in his translation takes this and the preceding phrase to signify but one disorder: "when a painful inflammation is caused by deranged air on the skin, flesh, etc., and the inflamed part is hard, swollen and insensible." But a 181

>:

could not at the same time be

" in-

Clearly two distinct disorders are referred to.

This

painful inflammation "

sensible."

from Cakrapanidatta's remark that vrana is to be in a general seuse,' and therefore not with any particular reference to deranged air. The latter term seems is

also seen

taken gamanya or

'

to indicate a different disorder

s

painful rheumatic affection.

ACTUAL CAUTERY.

CHAP. XII.] actual

cautery

namely, in

:

77

points,

circles,

lines,

and areas.' 88

Here comes in (the following verse) When he has examined the place and form of the disease, as well as the vital parts and the strength or ;

[9]

weakness of the patient, only then the physician should decide on carefully performing the actual cautery.

After the part

is

thoroughly cauterized,

it

flOj

should be dressed

with honey and clarified butter. (6)

Now the actual cautery may not be performed on the

following persons

who

those who are of a bilious temperament,

:

are subject to internal haemorrhage or diarrhoea, and who have

unextracted foreign substances in their body, weak people, children, old and timid people, also those who are suffering from

numerous

ulcerations, 1841 and those who cannot be made to perspire. 186 (7)

[11]

We shall now proceed to describe the symptoms of cauter-

is made a means of some oleaginous or dry But an oleaginous substance, if well heated by substance. 186 fire, will, by following the minute vessels of the body, penetrate into its skin and its other parts, and rapidly cauterize them. Hence in cauterization by an oleaginous substance there is a

ization when improperly performed.

Fire

cauterization by being introduced into

183

To suit the

differences in the shape of the diseased part, as

I follow the reading given in Gangawhich is also that of Bha. and Ni. The latter, however, says that some add rog-akrtim-aveksya, i.e., with The reading of Vidyaa view to the shape of the diseased part.'

the commentaries explain.

prasad Sen's edition,

'

sagara's edition rdg-adhisthana-bheddd=agnikarma caturdha bhidyate, i.e,

'

on account of the difference in the seats of

actual cautery

divided in four kinds,'

is

is

the diseases

the

clearly a redundant

interpolation. 18i

Text

:

aneka-vrana-pldita.

vyadhi-pidita, i.e.,

'

Bha.,

however,

reads

aneka-

who suffer from various diseases,' that is, such

diseases as are unsuitable for treatment by cautery, lest they be

increased. 186

E.g., those

who suffer from morbid pallor, morbid micturi-

tion, morbid thirst, haemorrhage, etc. 186

I.e.,

by strongly heating wood,

the other hand, clarified butter, oil, etc.

So the commentaries. stones, metals, etc., or, on

78

SUTRA-STHANAM.

greater

amount

cauterization

over-burning.

:

of pain.

[12]

[SEC.

I.

Now there are four grades of

scorching, deficient burning, proper burning, and

Scorching is that which merely results in a heavy

discoloration (of the skin)

Deficient burning is that where severe

.

arise with a sensation of drying up and burning up, combined with redness, suppuration, and pains, and take a long time to heal. Proper burning is that in which the burn is not blisters

too deep, coloured (yellow) like the (ripe) fruit of the Palmyra palm (Borassus fabelUformis) well-formed, 187 and furnished with ,

the characters previously [see § 4] described.

all

Over-burning

is

pendulous, the body languid, the

blood-vessels, nerves, joints

and bones excessively injured, and

is

that in which the flesh

fits

of fever, burning sensation, thirst and fainting supervene ; in

which

moreover

the

sore

heals very slowly, and, even after

hearing, has an unhealthy colour.

All these four kinds of cauter-

izations fulfill (for the plrysician) their own proper purpose. 183 [13]

Here come in (the following verses) Irritated by fire, the blood of living beings becomes greatly deranged ; and its derangement quickly communicates itself to their bile. [14] For these two (substances) :

are like one another in regard to their (hot) power, their (bitter) taste

body).

and their (character

Hence severe pains

arise

as) :

elements (of

the

burning comes as a

natural result (of the fire) [15]; blisters quickly spring

up; and fever and thirst supervene. (8)

Now the treatment adapted to neutralise (the effects of) cauterisation is the following.

[16] In the case of scorch-

ing, heat should be applied, and heating medicines administered, for, when the body copiously perspires, the blood be-

comes thin. [17] For cold water naturally thickens the Hence heat gives relief, but never cold. [18] In the

blood.

case of deficient burning, the physician should adopt both cold and hot treatments.

'87

Ie.,

neither too

much

Dressing with clarified butter and raised,

nor too

much

depressed.

So the commentaries.

m

they show him both what he should do, and what he must avoid. So the commentaries. I.e.,

n

ACTUAL CAUTERY.

CHAP. XII.]

sprinkling with cold water should be resorted to by him.

In the case of proper burning a dressing made of parts of) bamboo-manna, (bark of) Plaksa {Fieus Tjahela), (red) sandal-wood, and Amrta {Tiuospora corcli[19]

(equal

folid), and greased with clarified butter, should be applied.

Also a plaster, made of the pounded flesh of animals

[20]

living in villages, marshes or water, 139

may be applied.

In fact, the treatment should be with enduringly heating medicines, the same as in the case of deep-seated abscesses

caused by deranged

bile.

[21]

In the case

of

over-

burning all loose-hanging pieces of flesh should be removed,

and a cooling treatment adopted by the physician afterwards a plaster made of the grains of £ali or ( coldseason-rice/ [22] or of the bark of Tinduki {Biospyros Embryopteris) or other trees with an astringent bark, mixed ;

.

with clarified butter, should be applied

;

and the sore should

be covered with leaves of Guduei {Tiuospora cordifolia) In fact, the physician should or of some water-plant. follow altogether the same treatment as in the case of

by deranged bile. [23] The following makes an excellent granulating agent for every kind of cauterized burns, namely a paste made of (equal parts of) wax, honey, (bark of) Lodhra [Symplocos racemosa), resin of

erysipilas caused

Sarja

(Shorea

robusta),

madder,

(red)

sandalwood,

and

(leaves and root) of Murva {Sanseviera zeylanica), powdered

and boiled in

clarified butter.

[24]

In cauterizations by

(heated) oleaginous substances a dry method of treatment

should preferentially be followed. (9)

We shall now proceed

to describe the symptoms of by smoke. [25] (The patient) breathes and sneezes hard, 190 becomes distended with wind, and coughs his eyes become burning and red ; [26] his expirations are

suffocation

Such as So Ni. 189

190 1

The

etc.,

boars,

buffaloes,

etc. ;

turtles,

etc.

which Ni. explains by Ivikkati or But the reference is to sneezing, as Dr. Dutt

text has ksanti,

he hiccoughs.'

translates.

horses,

80

SDTRA-STHANAM.

mixed with smoke

[SEC.

I.

he can smell nothing else but smoke,

;

nor can he recognize any tastes ; his hearing also is im-

he

paired; [27]

is

thirsty,

hot and feverish; he sinks

Such is suffocation by Now hear its treatment. [28] The patient should

(under the treatment") and faints.

smoke.

be given

butter with the juice of sugarcane, or

clarified

raisins with milk, or sugared water, or sweetened acid juices

in order to

him

cause

to vomit.

[29]

By vomiting the

bowels are cleared, and the smell of the smoke disappears.

By this treatment, the languor,

sneezing, fever,

[30]

burning, fainting, thirst, flatulence, (difficulty of) breathing, and coughing are alleviated.

The use of sweet, saline,

acid and acrid gargles [31] restores the functions of the senses and revives (those of) the mind.

Errhines, skilfully

administered to the patient by the physician, [32] clear his sight and (relieve) his head and neck.

A diet should

which are not heating, easy of digestion, and oleaginous. [33] In cases of burns from hot winds or exposure to sun, a cooling treatment should always be adopted. Burns caused by exposure to icy cold be prescribed of

articles

or showery winds

are alleviated by (the use

of)

heating

and substances. burn by lightening there is no chance of recovery. 191 [34]

In the case, however, of a

oleaginous

191 Tbe text has atitejas, lit. excessive burn,' which both Bha. and Ni. explain to refer to lightening. Bha, in its comment, however, adds that " if only slighty burnt by lightning (managdagdha), the patient may recover," and Ni. supports this comment. This clearly let to the textual addition of verse [35], which is given in Jivananda's edition, and runs as follows " but if the patient survives after being struck by lightening, he should be In treated with oleaginous applications, washes and poultices." Dallana's time this addition already existed but he says: "the '

:

;

commentaries (nibandha) do not acknowledge it. Cakrapanidatta did not read it in his text and in Garjgaprasad Sen's edition it is ;

omitted.

Instead

of the

usual

recension pta-vars-anilatr

'

cold

and showery winds,' I read, with Cakrapanidatta, hima-vars-anilair Dallana who reads gita explains it icy cold and showery winds.' " that hima or icy-cold burns like heat." saying popular the by '

:

CHAT. XIII.]

81

APPLICATION OF LEECHES.

THE THIRTEENTH CHAPTER. On the Application oe Leeches. 192 (1)

Leeches

may be said to be the mildest of

all means

for

extracting blood, well adapted for princes, rich persons, children, old, timid and weak people, women, and delicate persons.

Blood deranged by

(2)

air, bile,

[2] or phlegm may be extracted

by horns, leeches, and gourds respectively, or any kind of deranged blood (may be extracted) by any (of the three) ; but

if

blood

is

to be extracted profusely, the horn, leech and gourd should be

employed

(in

the order mentioned). 193

following verses)

The horns of cows unctuous

[3]

Here come in

(the

:

194

are

said to

be heating, mild and

hence they are the proper (instrument) for

extracting blood in diseases caused

by deranged

air.

[4]

Leeches are born in water, have a cold exterior and are

mild j 195 hence they are proper (to be used) for extracting

The commentaries explain that this chapter really treats of Of these leeches are the mildest, then come horns and gourds, and 198

the various 'accessory instruments' for extracting blood. finally scarification and venesection, the last two being not

'

mild

at all. 193

I

have adopted the reading of the text of Dallana and

Cakrapanidatta.

It is also given in the edition of Garjgaprasad According to Dallana the concluding sentence was rejected by some commentators, including Jaijhata. It is also omitted in the editions of Jivananda and Avinaca Candra. On the other hand,

Sen.

Jivananda's edition interpolates, after the first sentence, the words " by reason of their unctuous, cooling, and dry natures," which Dallana says are rejected by all commentators, and they undoubtedly seem to be superfluous, seeing that their purport is

stated in the succeeding verses [4-6]. 191

smooth for usnaih heating.' born in water,' to distinguish them from trna-jalauka, lit., 'grass-leech,' i.e., a caterpillar. So Bha. Cit-adhivasa is explained by Ni. as gita-grhd or living in cold places,' but by Bha. as pta-sambaddha, which I have adopted. Madhura is explained by Bha. as mild in application.' 196

Bha. reads plalcsnam Text vari-sambhava

'

'

'

'

'

'

11

StjTRA-STHANAM.

82

[sec.

I.

blood in diseases caused by deranged bile. [5] Gourds are said to be acrid, dry and pungent ; hence they are the (instruments)

proper

for

caused by deranged phlegm.

Now in cupping, of a horn to

sucking

it

the

blood

blood in diseases

extracting 196

[6]

should be

extracted

by means

which a small bladder is tied as a cover, after or by means of a gourd in the inside of which a

197

burning wick is placed. [7] (3) is

The

leeches are

their ayuli or

called jal-agiika because Jala or

'water'

'food; ' and they are called jal-anlcasa because

They are of twelve kinds

water is their okas or ' dwelling place.'

:

six of these are poisonous and just as many are non-poisonous. 193

The poisonous ones are (the following) Indrdyudhd,

Krsnd

or

Sdmudrikd and one'

'black

and has a broad head.

196

of

Krsnd, Karvura, Alagardd,

the

colour

Among

The Karvara or

'

these

the

colly rium

(black)

of

variegated one ' is as

According to Garjgaprasad Sen, his Bombay copy adds here

the following verse rjgulam, jalaulcd ca '

is

;

Gocandand.

:

alavv=astaggulam vidyat crggan=tu dvadagahared-raktam g'tta sarva-gatam nrnam i.e., it

the gourd should be of the size of 8 arjgula, and the horn, of 12

;

the cold leech draws the blood of men from any part.' Dallana refers to this verse, though he does not quote it. But he quotes following from an unnamed authority the horn should be that of a white cow and should be of the size of seven arjgula, and shaped like the disk of the moon at the top there should

the

'

:

;

be a hole of the size of a pea.' According to him, the gourd should measure 8 arjgula (6 inches) in circumference, and 4 arjgula Cakrapanidatta's measures are: the horn (3 inches) in size. should be 3 arjgula, and its hole should be of the size of the stalk of an oleander flower. His measure for the gourd is not fully given. 197

The

sucking, of course, creates a

vacuum in the horn

does the burning of the wick in the gourd.

and Ni., vasti or by Nl. and given

'

bladder.'

I

Another reading,

;

so

read,

with Bha.

also

mentioned

in Jivananda's edition has vastra or

'

piece of

cloth.' 1 98

The commentaries state, that according to another text-book

(tantra), not named by them, the poisonous leeches are of eight

kinds.

83

APPLICATION OK LEECHES.

CHAP. XIII.]

long as an eel, 199 and has an abdomen, in some places raised, in others depressed. 200 The Alagarcla looks as if covered with hair, has large sides '

The Indrdyudhd

and a black mouth.

or

rainbow ' is adorned with (longitudinal) lines on its back, of the

The Samudrika or

' the stamped one and marked with flowerlike spots of various forms. The Gocandand has a bifurcated tail resembling the scrotum of a bull, and a small mouth. If any person is bitten by these, their bite produces swelling and excessive itching of the part, and fainting, fever, heat, vomiting, delirium, and general collapse supervene. In such a case the

colours of the rainbow.

is

of a slightly whitish-yellow colour

3Ia/idffada

m or

Great Antidote ' should be administered in the

'

form of a potion or an ointment or an errhine or in any other form. The bite of an IndrdyudJid is incurable. So far the poisonous leeches and the treatment (of their bite) have been described.

Kapild,

[8]

Now the non-poisonous leeches are the following

Piygald,

Qarjku-imikJd,

Micsikd,

:

Pundarika-mukM,

Sdvarikd. Among these the Kapild or ' the greenish one ' has its two sides of the colour of orpiment, and on its back it is smooth and of the colour of a (green) pea. 202 The Piygald or tawny '

Varmi fish.' The original has varmi-matsya or The Hindu medical dictionaries explain it as a "kind of river fish," and say that in the vernaculars it is called vani or vani or vain or van (Barjgall) and bambi or lam (Hindi). This is the name of the eel. The Petersburg Dictionary does not identify it. Ni 199

'

says that

it

is

"like a snake," but it adds that some identify it

is a kind of carp. The comparison with an eel would indicate a rather long species of leech. 200 I.e., probably, as Dr. U. C. Dutt paraphrases it, " it has elevated stripes across its abdomen " but not, as Dr. Wise puts it

with the Rohita fish, which

;

in his

Hindu System

of Medicine,

p. 177,

that " it

moves irre-

gularly." 201

This antidote will be found described infra, in verses [59-61] of the Kalpasthana Cor 5th Section).

of chapter

V

It cannot have here the somewhat puzzling. brown or tawny,' because the commentaries explain the following piygaltX by kapila. Of Mudga (I'haseolus 802

Kapild

is

usual meaning of

'

'

'

84

SftTRA-STHANAM.

[SEC.

I.

one 'is of a reddish-brown colour and a round body aud moves

The Q ayku-mnkhi is (bluish-red) of the colour of liver, The Mu&ika or 'rat-like one ' has the shape and colour of a rat's (tail) 203 and is The Pundarika-rnukhl or lotus-faced of a disagreeable smell. one ' is of the colour of a (green) pea, 202 and has a mouth like the lotus. The Savarikti is slimy, (green-) coloured like a lotus-leaf, and

quickly.

sucks quickly, and has a long sharp mouth.

eight arjgulas (or 6 inches) in length ;

blood from animals.

Such

is the

only fit for extracting*

it is

description of the non-poison-

The countries in which they occur are the Yavana, Pandya, Sahya, Pautana and others. 20 * The leeches found in

ous (leeches).

these countries are large-bodied, and strong, suck (blood) quickly

and eat much, and are specially free from poison. Those leeches which are produced in dirty water aud from the decomposition of poisonous fishes, insects, frogs, urine, and fceces are poisonous. Those which are produced in pure water and from the decomposition of the various kinds of lotus, called Padma, TJtpala, Nalina, Kumuda, Smigandhika, Kuvalaya, Pundarika, im and of Qaivdla

Mango) there are two kinds

green and yellow.

:

green pea

Cakrapanidatta

is intended ;

and harita

says that the harita-mudga or

'

is also a synonym of kapila.

The latter is an undecided colour.

'

So Bha. it is like the tail of a rat on account of its length. According to Dallana, by Yauvana is meant the country of the Turuska {i.e., the trans-Indus country) by Pandya, the Dekkan or Southern India, by Sahya, the country about the Narbada or Central India, and by Pautana, the country about Mathura or Western India. Both Dallana and Cakrapanidatta state that some commentators reject this passage but in that case they would 203

:

804

;

;

have to read, in the following sentence, order to

make

The neuter

it

refers to ksetrani

tesu

tasu instead of tesu, in

applicable to the feminine jalauka, 'a leech.'

and clearly presupposes the

existence of the passage in question. 206

All

these are different varieties of

Nelumbium speciosum

and Nymphaea lotus. According to Dallana, " Padma is whitish, and Pundartka, very white Nalina is reddish and Kuvalaya, red Utpala is bluish Saugandhika is very sweefc-scented and opens in moonlight Kumuda is the well-known vernacular Kuiya or ;

;

;

Koi."

The two last-mentioned are white varieties.

;

(Blyxa

85

APPLICATION OF LEECHES.

CHAP. XIII.]

are non-poisonous.

Octandra)

following verse)

[9]

Here comes in

(the

:

These beneficial

(leeches)

have their habitat in meadows

fresh waters ; they do not live in confined places,

and

nor do they lie in quagmires.

[10]

means of securing them, they may be caught with (a piece of) wet leather, or with some other (suitable) article. 206 They should then be kept in a new large earthen pot, For food, they filled with mud and water from a pond or lake. should be given of the green fungi growing on stagnant water, dried meat, and powdered tubers of aquatic plants ; and for bedEvery second or third ding, grasses and leaves of water-plants. day, fresh water and food should be given, and every week the earthen pot should be changed. [11] Here comes in (the following

As

the

to

verse)

:

Leeches the middle of which

is thick,

or which are ex-

hausted, or are expanded, or which move slowly, or do not fix,

or suck

little,

selected (for use). (4)

or

which are poisonous, should not be

[12]

When about to apply a leech to a person who has got

a disease curable by them, the patient should be made to

lie

down, and the (affected) part, if free from ulcers, 20 ? should be rubbed dry with powdered cowdung and earth. Then having taken hold of the leech, and irritated its body with (a mixture of) turmeric and mustard rubbed into a paste with water, it should

be placed, for a

little

while, in a cup of water, till its dullness

is seen to have passed off

206 E.g.,

and then it may be applied to the

a piece of freshly killed meat, or one's leg smeared with

butter, or milk, etc. 207

203

So the commentaries.

Because, otherwise, by ruhbing the ulcers the disease will

be increased

;

or else it sucks the ulcer, attracted by the wet

smell of the blood.

and

So the commentaries.

208 The usual text has vigata-klama freed from dulness but Cakrapanidatta reads vigata-mala which he explains by apagata'

vahya-mala, 'freed from external impurities.'

'

;

Both readings make good sense. The leeches are smeared with the paste to excite them, and they are put in water to clean them again from the paste, before applying them.

86

SUTRA-STHANAM.

diseased part,

covering

it

[sec.

r.

with a fine white wet piece of cotton-

cloth, but so as to leave its mouth free.

If it does not fix quickly,

a drop of milk or a drop of blood may be applied to, or a small

may be made (in the

incision

does not

fix,

deceased part).

another should be applied.

If even then it

When it fastens on

and bends its head like a and while it should be covered up with a wet cloth. If

(the part), a leech raises its shoulder

horse-shoe, then it may be known to be sucking ;

thus sucking,

is

it

in the bitten part itching or pain is felt, it

leech

drawing pure blood

is

moved. let

go,

j

If on account of its scenting it

is

a sign that the

and such a leech should be rethe

blood, 209

it

should be bestrewed with powdered rock-salt.

will

not

When

now falls off, its body should be irritated with powdered rice and its mouth smeared with oil and salt ; then taking hold of it by its tail with two fingers of the left hand, its body should be slowly and gradually pressed with the thumb and index-finger of the right hand, (from the tail) towards the head, and thus it it

should be made to vomit, until it is thoroughly emptied. it is

thoroughly emptied and placed in a cup of water,

about in

it

in search

of food.

If

it

When it

goes

sinks (to the bottom) and

does not move about, it is not quite emptied, and should again be made to vomit till it is thoroughly empty. A leech which has been insufficiently emptied, is attacked with an incurable disease called Indramada.™

A leech which has been completely emptied

should be replaced, as before explained, (in the earthen vessel). According as the (quantity of) blood (drawn) is proper or improper, the leech-bites should either

the former case) be

(in

rubbed with honey, or sprinkled with cold water and bandaged, or (in the latter case) the wound may be also poulticed with

The usual reading is gonita-gandhena by the smelling of blood,' but according to Dallana some substitute gmita-gardhena 209

'

through greed for blood,' ou the ground that leeches have got no sense of smell. 210 According to the commentaries some reject this passage, on the ground that the nature of the Indramada disease is not explained in any medical text-book. Cakrapanidatta himself would seem to have been in favour of rejecting it. '

DESCRIPTION OF BLOOD.

CHAP. XIV.]

87

cooling poultices made of astringent or sweet drugs mixed with clarified butter. 211

[13]

Whoso knows

Here comes in (the following verse)

:

about) the leeches, their habitat, the

(all

mode of catching them, their varieties, and the manner of keeping and

applying them, he

diseases curable by them.

is

able to overcome all

[14]

THE FOURTEENTH CHAPTER. Description of the Blood. [1] (1)

of

Food, which is derived from the five (primary) elements, is

four kinds, and possesses six tastes,

two

or

(according to

others) eight sensific powers, and many other qualities, 212 yields, if

211 This is the interpretation given by some commentators, according to Dallana and Cakrapanidatta. It is also adopted by Dr. U. 0. Dutt, though in a slightly and incorrectly modified form. It seems to me to be the only admissible one two alternative blood:

mentioned, and the treatment adapted to each. Dallana and Cakrapanidatta themselves, however, prefer another According to them interpretation with a fourfold division. ayoga is of three kinds hina, ati and mithya. Rubbing with effusions

are

:

honey is intended for hlna-yoga or insufficient extraction,' sprinkling with water and bandaging for atiyoga or excessive extraction,' and dressing with poultices for mithya-yoga or imperfect extraction' {i.e., when impure blood is left in the wound). This interpretation, however, leaves no treatment indicated for yoga proper extraction.' Hence those commentators add, out of or their own head, that it should be treated by dhanta-ghrt-dbhyayga, dressing with well-washed clarified butter.' i.e., '

'

'

'

'

212

On the five

(primary) elements see notes 16 and 30.

The

four kinds of food are those which must be drunk (peya), licked lehya), swallowed (agita or bhojya), and masticated (bliaksya or ( khadita).

On the tastes, sensific powers, and other qualities, see

infra, chapters 40-42.

those of

light (laghu)

By the other qualities are especially meant and heavy

Altogether twenty guna or

'

qualities

(guru) '

digestion;

are counted.

so Bha.

SUTRA-STHANAM.

88 it is suitably

'

chyle/

thereby. 814

I.

taken and thoroughly digested, its clarified 215 essence

(as a fluid substance) of very great

or

[SEC.

fineness,

which is called rasa

The seat (of this chyle) is the heart, which is purified Then proceeding from the heart, through the twenty-

four clhamani- vessels, ten ascending, ten descending, and four transverse, it, day by day, satiates the whole body,

and strengthening

action. 216

From the fact

it,

can be further inferred that deficiency

and excess. 216

increasing, main-

by some mysterious manner of that it pervades the whole body it

taining,

condition is liable to the ills of

its

Seeing that this chyle pervades the

213 The term tejobhuta is explained in three different ways. Cakrapanidatta says it means pure (nirmala or pi-asanna ), and he quotes Caraka in support. But he allows the optional meaning ghrta-vad-utpanna produced like clarified butter from butter,' Dallana also allows the latter tejas being a synonym of ghrta. '

'

'

but he prefers the meaning vahni-sambhuta or (i.e.,

'

produced by

fire'

the digestive fire).

211 The heart is also said to be the seat of ojas or vital force.' Hence Dallana says that here by heart' is to be understood not '

1

the heart itself but its region, while Cakrapanidatta says that the seat of blood is that portion of the heart which is not occupied by ojas

as its seat.

On ojas see the next chapter.

I read, with Bha., yuch=

chhuddham after sthanam. 215 The terms 'increasing,' 'maintaining' (dharayati or as some read jivayati), and 'strengthening' refer respectively to youth, middle age, and old age. So the commentaries. 216 I.e., rasa or chyle pervades the whole body, seeing that, it keeps the body in a healthy state itself, (tejobhiita) healthy being But the body is not in the preceding passage. explained as (Jejas), '

'

always healthy

;

it is

subject to diseases: hence it follows that the

rasa itself must be subject to ills.

This seems to me the correct con-

struction of the passage, and its obvious

meaning

as intended

by

The commentators, however, give an entirely different They construe thus tasya construction and interpretation of it. Sucruta.

:

anusarato

gatir=anumaiiad=upalaksitavya

ksaya-vrddhi-vailcrtaih ;

The fact of the chyle pervading the body can and interpret thus be inferred from its ills of deficiency and excess (and the consequent diseases of the body).' But why should the latter be a :

'

whole body,

and

m

DESCRIPTION OF BLOOD.

CltAP. XIV.]

its

limbs, humours, constituent parts, 917 secretions,

receptacles,* 18

question

the

arises, 819

substance

this

is

proof of the prevalence of the chyle throughout the body, any

more

or

any better than the health of the body ?

In fact this

proof is already given by Sucruta in the preceding passage

:

it

ia

the health of the body which proves that the chyle which is also

a liealthy substance pervades the body. But there remains a difficulty which Sucruta had clearly to answer. If the prevalence of the healthy chyle makes the body healthy, Iiow are the diseases

The answer is that the chyle, though essentially a healthy substance, is subject to deficiency or excess. Moreover the very term upalaksitavya indicates that some additional mark of the chyle is referred to its health is previously spoken of, now its drawbacks are noted. Dallana evidently felt this difficulty, for he suggests that ca and must be understood (drastavyd) with Jcsaya-vrddhi-vaikrtaih. But this would be not only a gratuitous addition, but the awkwardness of his construction of anumanat still remains. The diseases of the body consequent on the ills of the chyle are exemplified by Dallana thus deficiency of chyle causes pains and palpitation of the heai-t, etc., excess of it, languor of the heart, etc.— It may be also noted, that ail modern editions read ?ariram=anudhavatd or 'flowing through the body,' while both Dallana and Cakrapanidatta read fariram= of the body to be accounted for ?

:

;

'

'

:

:

anusarato.

This is clearly the older reading which I have adopted.

It may mean the same as

anudhavato

flowing

or moving,' but pervading (as, as a matter of fact, it does mean in the immediately following passage), and in the original context of Sucruta, as I have adopted it from

not necessarily

;

it

'

may also simply mean

'

'

'

'

Cakrapanidatta, neither he nor Sucruta can have meant anything else by it. The whole context only further proves the well-known fact, that in Cakrapanidatta's time and before it the circulation of blood {i.e., chyle reddened) was not yet known. The substitution, in the context, of the explicit term anudhavato would seem

to have

been a resultant of the spread of that knowledge into India. 217

The dhaiu or 'constituent parts (or secondary elements) of see below § [6], and ante, footnote 30. '

the body are seven 218

;

On these parts of the body see the 5th chapter of the parira-

6th ana (or 3rd Section), also the next paragraph of the present chapter. Secretions include both excreta and secreta. 219

That question arises in 12

this

way

:

of the parts of the bodv

SUTRA-STHANAM.

90

a cooling or a heating one.

[sec.

The answer

I.

chyle

is

indeed an all-pervading substance, 820 but from the fact of

its

is

this

:

being a lubricating, vitalizing, nourishing, and preserving agent, it

may be concluded to be a cooling one. (2)

Now this chyle, though originally a watery fluid, assumes

a red colour by contact with (the bile situated in) the liver and spleen.

There are also (the following two verses)

[1]

Now this watery fluid, which any

colour,

(of

the bile)

(in

itself)

:

is

devoid of

through the heating power present in the body of corporeal beings reddened

is

in a healthy state, and it is hence called rahta or

the

(lit.

red

substance).

From

[2]

this

blood

same chyle

also the so-called rajas or ' menstrual blood ' of

derived ;

'

women is

blood begins to appear at the age of

this

twelve and comes to an end at the age of

fifty. 221

[3]

That the menstrual blood, however, has the property of heat may be seen from the fact that the womb has both the properties Other (medical) authorities add that the of heat and cold. 2 23 '

blood of living beings

is

(ultimately)

composed of the

five

elements ; [4] for

(they

say)

the

smell

of

raw meat,

liquidity,

red

colour, tendency to ooze, and lightness, which are the

some are cold, as phlegm, others are hot, as bile but chyle pervades So the commentaries. * 20 I read only anusari with Ni. and Bha. The reading dravttnusari, lit. flowing pervader,' is an emendation due to the same ;

all : is it, then, cold or hot P

'

cause as the reading anudhavato, see note 216. *21 For the third verse, Dallana mentions the following curious reading, unknown to Cakrapanidatta rasad=eva rajas=strinam inasi tad=varsad=dvadagad=urdhvarib yavat=panmSisi try-aham dravet :

|

from this same chyle flows the menstrual i.e., women, month by month, for three days, beginning from the age of twelve up to that fifty years.' 222 The meaning is this it is well-known that the womb, into which both the semen and the menstrual blood enter, possesses both the hot and cold properties. Now the semen is cold, and accounts for the cold property of the womb. It follows hence casatam samah

'

||

blood of

:

CHAP. XIV.]

91

DESCRIPTION OF BLOOD.

five qualities of earth and the other (four elements respec-

tively), are also observable in the blood.

(Further,)

[5]

blood being produced from chyle, flesh is next produced

from blood, fat from flesh, bones from fat, marrow from Thus bones, and (lastly) semen from marrow. [6] food and drink, nourthe essence of chyle, being itself ishes

(3) '

dhdtu or

(other six)

these

the body/

223

Now the

root ras means

constituent

parts of

[7]

constituent part ' rasa or

continually.

(

1

chyle

'

'

to

is

go ' ; and the dhdtu or called so, because it moves

But it stays in each of the (other six) constituent

parts (of the body) for the space of three thousand and fifteen

Hence it takes the chyle one month to turn into semen, menstrual blood. 224 [9] Hereon

kalu.

or, in the case of women, into

comes in (the following verse)

:

Hence the total period is stated, in this (i.e., the author's own) as well as in other text-books, to be eighteen thousand

and ninety (18090) kala.

[10]

that the menstrual blood must be hot, in order to account for the hot quality of the womb. The ordinary blood is neither hot nor cold, for it is the joint product from the cold chyle and the heating bile,

see §§ [1, 2].

arthavam gdnitan=ca,

So Cakrapanidatta

;

but Dallana, who reads

'the menstrual blood as well as

the ordinary blood,' holds that both kinds of blood are hot, the heat i.e.,

of the ordinary blood being inevitably involved in that of the

menstrual blood. 228

Jivananda's edition here inserts the following verse [8] remember that man is the product of chyle,

:

" hence one should

and, as a prudent man, preserve the chyle by careful attention

and drink and ways of living." Neither Dallana nor Cakrapanidatta had it in their copies of Sucruta. 221 See ante, footnote 84. The calculation, according to Bha, is as follows 30 kastd make one kala; 'zO kala and 3 kastd (or 20 kala) make one muhurtta ; and 30 mahurtta make one' ahordtra or day of 24 hours.' Accordingly ( 20^ x 30 or) 603 kala make one day. Now chyle takes 5 days or (603 x 5 or) 3015 kala for each of its six successive transmutations (into blood, flesh, fat, to food

:

'

bones, marrow, and semen or ova in the menstrual blood )

.

Accord-

SUTItA-STHANAM.

[sec.

I.

This chyle pervades the whole body by a very subtle process, after the manner of the diffusion of sound, light and water.

Aphrodisiac medicines, when administered, act like (other)

(4)

agents,286

secretory

and cause, by dint of their own power and

the rapid secretion of semen.

properties,

Just as with

[11]

regard to the bud of a flower one cannot say that there is any

nor that there is no scent ;

scent, state

is not

of things

only, on account

is scent ;

yet, considering that the true

yet perceptible, (it must be so that) there of its

slightness,

it

cannot be per-

ceived, but after a time, with the expansion of the petals and

stamens, the scent is clearly perceived.

Even so, with the advance

so do the semen of boys makes its appearance of hair (on the body) and the other signs of puberty, as

of age, the lines

;

ingly it takes one mouth or (3015 X 6 or) 18090 kala (see § [10]) One kala = 2 minutes and

for the entire series of transmutations.

seconds accordingly 3015 Jcala = 5 days. Bha. mentions, however, also another theory. According to it, the period of 6 days or 12 days or one month, according transmutation varies Bha. further suggests that this to the state of the digestion. variation is intended to be expressed by the comparison of the process of transmutation to the diffusion of sound, light and water ;

:

:

These three things move with different degrees (see § [11]). of velocity, and thus indicate three different degrees of rapidity digestion; sound

digestion

;

water

digestion.

brisk

'

rapid and signifies madhya or 'middling

'

Light is most rapid and signifies tllcsna or

of digestion.

Nt.

is less

is

the slowest and signifies viand a or

objects

to

this

interpretation

as

'

'

slow

'

untenable,

saying that sound, light and water signify the transverse, upward and downward transmission of the chyle through the body. the comparison interpretation, however, is probable with sound, light and water seems to me only intended to convey by some mysterions manner of the same idea as the phrase

Neither

;

'

action

'

in §

1,

p. 88.

— By arttava

is

here meant strlnam cukra or

the semen of women,' i.e., ova as excreted with the menstrual So the commentaries. blood. '

825

The original has virecana, which is the usual term for pur-

gatives, but in giro-virecana the word is used in its

sense of a secretory agent.

more general

DESCRIPTION OF BLOOD.

CHAP. XIV.]

98

well as menstruation and the other mai-ks of womanhood and with the development of menstruation, an enlargement the breasts, the womb, and the genitals takes place. of Similarly, by reason of the body decaying through old age,

chyle ceases to be a fostering agent for old people.

The above-mentioned [§ [6]] (seven) dhdtiiov constituent body' are called so because they make up the Their growth and decay depends upon constitution of the body. the blood. Hence we will now expound the subject of the blood. [12] When it is vitiated by air, blood is frothy, tawny, dark, '

(5)

parts of the

thin, flows quickly and is indisposed to thicken. 226

vitiated

by bile,

it

like raw flesh, is not affected by ants and flies,

to thicken.

When it is

looks blue, yellow, green, and livid, smells

and is indisposed

When it is vitiated by phlegm, it looks (pale) like

a solution of red ochre, is oily, cool, thick, sticky, flows slowly

and has the appearance of muscles. When it is vitiated by all humours in combination, it has all the (above-mentioned) marks, and in addition it looks like kdnjikd or ' fermented ricewater ' and has a foul smell. 287 When the blood is vitiated by any two humours at one time, it has the mixed characters (of blood deranged by those two humours). 228 [13] When blood three

is

condition, it may be known from the showing the red 'colour of the cochineal insect, and

in its natural (healthy)

fact of

its

of its being not thick nor in any way discoloured.

The original lias askandi, which Bha. explains by asamhata thickened,' and Ni. by styanatva-rahita or without Dr. U. 0. Dutfc translates it " dries slowly," and Dr. thickness.' Wise has " draws slowly," which practically express the idea. " when the blood (of one 227 Here Jivananda's edition inserts part) is vitiated by the vitiated blood (of another part), it has the same marks as blood vitiated by bile and, in addition, is very 226

or

'

not

'

:

black."

Both Bha. and Ni. notice this reading, but do not approve

it.

228

Jivananda's edition here inserts " of -the blood of living we will speak elsewhere." Bha. knows nothing of this :

beings

reading.

Ni. notices it only to reject it.

to be out of place.

It does certainly

seem

94

SUTRA-STHANAM. Diseases which

(6)

elsewhere. 289

require

blood-letting

the

to

r.

be described

will

Cases in which blood should not be extracted are

swelling due to general anasarca

male, 880

[sec.

eating

of

or,

wasted

in the case of a

and inflammatory swellings piles, abdominal enlargement,

acids,

connected with morbid pallor,

consumption, and pregnancy. [14] There are two modes of extracting blood by means of (7) (

gastra or

cutting instruments ' [see Chapter viii]

In making

and venesection.

inserted with a quick

these,

movement and

:

scarification

the instrument should be so

as to avoid injuring

and joint, and the punctures straight downwards, not too close

any vital part, blood-vessel, nerve (tbus

made)

should

be

together, very fine, in a straight line, not too deep, nor too super-

When the operation is badly done, or done on an inauspi-

ficial. 231

cious or on a cold and rainy day, on a patient whose perspiration

(by the chill) or who has not had his meal, the blood, by reason of being thick, does not come out freely or does not come out at all. [15] Here comes in (the following verse) In the case of persons who are suffering from intoxicais checked

:

tion, fainting, or fatigue, or are troubled with retention of

urine, faeces

and wind, or are overcome with sleep, or are

timid, the blood does not flow freely.

Vitiated blood,

229

tions.

I.e.,

when

[16]

remains unextracted, causes itching,

it

in Chapter xxv, on the Eight Kinds of Surgical Opera-

So the commentaries.

The original has kstnasya, which might have a more general meaning but Ni. qualifies it with pumsah, of a male,' which seems to refer the word to wasted virility.' 231 These directions refer to both scarification and venesection but Ni. appears to refer them only to scarification, and so Bha. But Bha. is unthis view has been adopted by Dr. U. 0. Dutt. doubtedly correct. Bha. explains that blood-letting by means of 280

'

;

'

;

;

anugastra or

'

accessory cutting instruments

'

having been des-

cutting cribed in chapter xiii, now blood-letting by gastra or instruments' is described. It further refers to Chapter viii, § 3 '

with respect to the mode of holding the instrument kutharika).

(e.g.,

the

CHAP. XIV.] swelling,

redness,

DESCRIPTION OF BLOOD.

96

burning , suppuration, and pain. 1

On a hot

when a patient perspires much, or if the puncturing is overdone by an ignorant operator, the flow of blood becomes exces-

day,

sive.

From such a discharge severe pains

of sight, ophthalmia,

in the head,

dimness

wasting of tissues, convulsions,

cataract,

hemiplegia, paralysis of a single limb, morbid thirst, burning,

hiccough, cough, asthma, ansemia, and even death ensue. [17] Here

come in (the following verses) Hence the physician should not extract blood either on a cold or a very hot day, nor from a patient who is either chilled or very heated, and he should operate on him after having given him repeatedly some gruel Ssa [18] When, after flowing (some time), the blood shows a proper red colour and stops of its own accord, then the physician may know that the blood is purified and that the bleeding has been properly done. [19] (Further) symptoms of a :

bleeding properly performed are (a feeling relief of pain,

cheerfulness of mind. of having

of)

lightness,

a check to the progress of the disease, and [20]

their blood

Those who are in the habit

extracted periodically are never

subject to skin-diseases, varicose enlargements, swellings,

and (other) diseases due to (disordered) blood. 233 [21] If the blood does not flow freely, any three or four of the (8) under-mentioned ingredients, or all of them together, just as they

may be available, should be reduced to powder, worked up

into

a paste with mustard-oil and salt/ 34 and rubbed on the

This according to Mi., should be tila-yavagu or 'gruel made sesamum seed;' or according to Bha., tila-tandula-yavagu or gruel of sesamum and rice.' But Mi. adds that according to others virala-drava is intended, which is a gruel of any grain made 283

of '

with clarified butter. According to the commentaries the patient should have two or three meals of gruel, before being bled. The object of this is to warm up his system and thus induce the flow of blood. 833

Such as deep-seated abscesses, ei'ysipilas, etc.

83i

Mi. reads here lavana-taila-pragadhair, i.e.,

with salt and sesamum-oil.'

'

So Mi.

made into a paste

The reading of Bha. is not apparent.

SUTHA-STHANAM.

96

[SEC.

scarified part, whereupon the blood will flow freely

I.

:

Elettaria Cardamomum (cardamoms).

Ella

Cita-civa

Cinnamomum CampAora (camphor).

Kustha

Saussurea Lappa.

Tagara

Tabemcemontana coronaria.

Patha Bhadra-daru

(Roots of) Stephania hernandifolia.

Vidarjga

Ewbelia Ribes (baberang).

Cedrus Deodara (deodar).

Citraka

Plumbago zeylanica (plumbago-root).

Tri-katuka

The three

acrids, ginger,

long pepper and

black pepper.

Sgara-dhuma Soot. Haridra

Curcuma longa (turmeric).

Ark-arjkura

Shoots of Calotropis gigantea.

Naktamala-

Seeds of Pongamia glabra.

phala.

If the blood flows too freely powders of the under-mentioned drugs should be sprinkled slowly over the scarified part (9)

and pressed into it with the point of a finger Sgmplocos racemosa. Rodkra

:

Madhuka

Ghjryrrhiza glabra (liquorice)

Priyarjgu

Aglaia Roxburghiana.

Pattanga

Caesalpinia Sappan.™

Gairika

Red ochre.

Sarja-rasa

Rasanjana

*

Resin of S/iorea robusta. Extract of Berberis asiatica.

CalmalT-puspa Flowers of Bombax malabaricum.

£ankha

Conch-shell.

£ukti

Bivalve-shell.

red sandal,' which Ni. describes this as rakta-candana or would be Pterocnrpus santalinus. Bha. describes it as ku-candana '

** 6

or

'

inferior sandal,'

wood

is

to air.

which

is

probably the Sappan-wood.

This

whitish when freshly cut, but becomes red from exposure It is by some Sanskrit writers included among the differ-

ent kinds of sandal-wood, and is described as being of use to heal and stop haemorrhage. See Pkannacographia Iudica,

wounds

Vol. I, page 500.

97

DESCRIPTION OP BLOOD.

CHAP. XIV.]

Phaseolus RoxhirgUi.

Masa Yava

Barley.

Godhuma

.

Wheat.

Or powders of the following drugs may be taken

:

1 Sala and Sarja Two varieties of Shorea rohnsta*

*

Terminalia Arjuna.

Arjuna Arimeda

Acacia Farnestana,

Mesacrrjga

Gymmma sylvestre.

Dhava Dhanvana

Anogeissns latifoha.™

Tvaea

Cinnamon-bark.

Grewia tilicefolia.

Or one may take for the purpose (the ashes) of burnt linen, or powders of cuttle-fish bone or of lac. This done, the wound should be

firmly

prescribed

[in

tied

Chapter

with (linen xviii].

or

The

woolen)

patient

bandages

should,

as

then, be

covered with cool clothes, given cooling food, and kept in a cool

room; he should also be treated with cool douches and poultices. (Failing the above-described modes) the wound should be burned with caustics or with fire ; or the vein which gives off a too copious flow, should be divided at a place below the original incision 238 (and then cauterised). (10)

(After the operation) the patient should be given to drink

a decoction of the Kakoll class of drugs

[see

Chapter xxxviii,

§[31]], or a sweet mixture of sugar and honey. Or he should take the blood of an antelope, deer, ram, hare, buffalo or boar,

mixed with milk or pulse-soup or meat-broth r and well greased Any complications (that may arise from (with clarified butter)". excessive loss of blood [see above § [17] ] must receive that 886

This

is

The resin of those trees is

the explanation of Ni.

•'a

name.

They do not seem '"mm, lit."

'

after

vrak-krtaviously

98

SUTRA-STHANAM.

treatment which

[SEC.

suitable to the particular case.

is

come in (the following verses)

I.

Here

[-22]

:

After any extraction of blood, owing to the loss in xhat constituent part

the body),

(of

the patient's digestion

becomes weakened, and his air becomes much derang. d.

Hence he should be very carefully [23]

kept on suc)i a

diet as promotes the generation of blood, and which should

not-very-cooling,

of

consist

light,

slightly acid or not acid at all. (11)

oleaginous

There are four modes of arresting haemorrhage tion

(of

artides,

[24] :

contrac-

the wound), thickening (of the blood), desicat89 [25] Astringent (decoctions' ) congreat cold thickens the blood ; ashes

ing, and cauterising.

wound

the

tract

;

[see § 9] dry up the wound ;

to shrink.

and cautery causes the veins

If the blood

[26]

refuses

to thicken

(by

the application of cold), astringents should be applied ; these fail, ashes should be

used.

if

By means of these

[27]

three modes the physician should endeavour to the best of his

power

of

fail

stop the

(to

still

be

but

they

if

resorted

to

as

all

an

[28] If after bleeding any

absolutely effective means.

impure blood

bleeding) ;

may

cautery

success,

remains (in the system), the disease

will not increase much ;

in

such a case,

(the physician)

should rest content (with the ordinary modes of depuration sw )

and not proceed to violent measures (of repeated

bleedings).

body, and

[29] it

(For)

the blood

the blood by which

is

is

the root of the

it is

sustained.

It

most carefully preserved ; for it is the basis of life. [30] If through the cold applications [see § 9 ] used to stop the bleeding, the air becomes

should, therefore, be

deranged, and (in consequence) thfti paint'ully

swollen, it 1 *

of tepid clarihV

* 8«

Ni. ins*'

1 the so-cal

Pharr 24-

•

-ifi*"^

--

'

'

]

GLASGOW

>

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