1. The-Sushruta-Samhita--Vol1_English

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THE SUSHRUTA SAMHITA

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KAVIRAJ KUNJA LAL BHISHAGRATNA

WITH A FULL AND COMPREHENSIVE INTRODUCTION, TRANSLATION, OF DIFFERENT READINGS, NOTES, COMPARATIVE VIEWS, INDEX, GLOSSARY

PLATES.

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Vol I .- SUTRASTHANAM.

ÇALCUTTA : No. 10, KASHI GHOSE'S LANE.

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MAHAMAHOPADHYAYA KAVIRAJ DVARKANATH SEN, KAVIRATNA. ( In Durbar dress)

॥ शुभमसतु ॥

दुर्बोधव्याधितत्त्वावगमननिपुया: प्रायाद: पौडितानाम्।

श्रीमान् वेद्यावतंसो गुणिगरानिकषो द्ारक्ानाथयेन:।।१।।

पलमत पदवीं साथी यो महामहोपाध्यायेति ॥२।

तास्ता: सिद्दान्तमुक्ता: सकलसुभिषजां कण्लम्ना विभान्ति। एतामिंलएडभाषाव्यतिपरिगामितां संडितां सुश्युतौयां तसी भतया Sवनस्त्रो वितरति गुरवे कुम्नलालो हिजना ॥३।

IN

PROFOUND AND RESPECTF UL ADMIRATION

OF

A NOBLE PROFESSION

AND

HIGH INTELLECTUAL ATTAINMENTS

THIS WORK

IS INSCRIBED

TO

MAHAMAHOPADHYAYA KAVIRAJ

SRI DVARAKANATH SEN, KAVIRATNA

BY

HIS GRATEFUL AND HUMBLE PUPIL

KUNJA LAL SHARMA.

PREFACE.

No special apology is necessary for the publication of an English translation of the Sushruta Samhita. The vast medical literature of ancient India practically remains as yet unexplored, and any undertaking, which has the object of making that terra incognita, known to thescientific world, is bound to be welcomed by the public. Spasmodic attempts have been made by several scholars and erudite bodies to bring out an English translation of the Sushruta Samhitá, as the most representative work of the Áyurveda, but we regret to say that such efforts have hitherto proved abortive. In spite of incomplete infor- mation on the subject many drugs of the Áyurvedic Materta Medica have been adopted by different foreign systems of medicine, and this has afforded us a fresh impetus to issue an English translation.of the book, which not only deals with the essentials of Indian Therapeutics but embraces the whole range of the science of Áyurveda, as it was understood and practised by the Vedic sages. We stncerely hope that the English rendering of Sushruta, which we have undertaken, will,, when completed, supply a long-felt want and help to start a fuller inquiry into the properties of the indige- nous drugs of India. Many institutions have been alread started both in England and Germany with the sole object of studying the ætioldgy of tropical diseases, and of formulating an empirical system of their prevention and cure, and we hope an English translation of the Sushruta Samhitá, embracing as it"

11

does the results of researches made by our ancient Rishis in the land of their origin, may contribute no small amount of useful information to those bodies. "We have many things to learn" observes Lt. Col. C. P. Lukis, M.D,, F.R.C.S., I.M.S., Principal, Medical College, Calcutta, "from the people of this country in respect of medicine and medical science," and we doubt not - that an accurate knowledge of the contents of this splendid monument of the Ayurveda in quarters where it has every chance 'of being utilised and improved upon will make the human race better equipped to combat the ills of life. .A few remarks on the method we have adopted in editing this work are hecessary by way of explana- tion. We have carefully collated all the available texts of the Sushruta Samhita, whether printed or otherwise, expunging from the body of our work all texts, which, though not proved to, be wholly spurious, are of questionable authority, and putting them in foot-notes as "Different Readings" or "Additional Texts." In cases. of doubt or discrepancy of opinion we have thought fit to abide by the decision of our revered preceptor, Mahámahopádhyáya Kaviraj Dvárkánath Sen, Kaviratna, and inserted within brackets explanatory clauses, where a strictly literal translation of texts would not convey their true meaning. In many instances it is impossible to find in the English language equivalent words for the technical terms of the Áyurveda. In such cases we have put approximate English words within brackets, after the original Sanskrit terms. For example we have translated the term Ojah as albumen. But the Ojah of the Áyurveda is a disputed thing. It may mean something like but not exactly albumen; glycogen, which contributes largely to ;

iii

the reproductive activity of the body in certain instances," would appear to be the more correct description. In: cases like this we have not put before our readers any suggestions of our own, but left them free to, draw their own inference. And for this purpose we further intend to append to the last volume of this work an index and a glossary illustrating the possible meanings of the Ayurvedic terms with English and Latin synonyms, wherever possible. The true meaning of the Áyurveda can be better explained or understood only with the light of modern science, and we leave it to our European colleagues to carry on the research on the lines we have suggested with regard to this ancient system of medicine, which a better knowledge of its principles and methods will enable them to do. By a lamentable oversight, the terms Vayu, Pittam, Kaphah and Dosha have been translated as wind, bile, phlegm and humour in the first few chapters. For the sake of convenience we have divided the entire work into three volumes, the first containing only the Sutrasthánam, the second Nidánam, Shárira and Chikitsá, and the third Kalpa and Uttara Tantram. We have adopted the diagrams of surgical instruments from that most valuable work of the Thakore Saheb of Gondal, called the History of the Aryan Medical Science, for which I am particularly indebted to His Highness. In conclusion, we beg to convey our sincerest thanks to our preceptor's son Kaviraj Jogendranáth Sen Vidyá- bhusana M. A., Dr. U. D. Banerji L. R. C. P., M. R. C. S. (Lond), and Lt. Col. K. P. Gupta M. A., M. D., I.M. S., Professor Jánakináth Bhattáchárya M.A. B.L., P.R.S. for having kindly examined the different portions of the manuscript. I am grateful to Dr. Surendranath

Göstimi B.A., L.M.S" tob, for the kınd interest he has all along taken in the publication of this work and for varions intelligehtysuggestions, which have been of considerable help tome. . My thanks are also due to numerous learned authors, ancient and modern from whose writings, I have found it nedssary to make frequent quotations.

10, KASHI GHOSE'S LANE. KUNJA LAL BHISHAGRAINA, ret December, 1907. CALCUTTA. Kavıraj.

INTRODDENREAR

Shshruta :- His A few preliminary observations rep e of the Ayurvedic system of medie at the outset to correctly understánt Sushruta Samhitá. Who wope of the When and where did he live and flourieh Thee,are questions that would naturally suggest theuuelves torthe readers of the following pages ; but theycto ool be imperfectly answered like all similar ouemions, respee ig the lives of our ancient worthies. connery Alike India where life itself was simply regarded as ca illusion, the lives of kings or commoners weré deemcn matters of little moment to the vital economy of the rac Romtd al histories and biographies were looked the embodiment of the flimsy vanities of life L wand canonised kings had been made use aces as themes of national epics. But they e to elucidate or anciate the doctrinem ls, of Ethics or Metaphysics than to record act' or event. Authentic history we have,adh hromicles of state events and royal names in some .? d those which are usually found in the Sanskri as awstrange com- binations of myths and legends, which ofen contradict each other. Hence the utter foility of atteurpts to explain a historical fact by thetight of vite medal or tablet unearthed perhaps from therthr cities. Such an endeavbur serv of our ancient

make the " darkness ejstble" arses, only to "infusion more confounded.

DRQNUCTION,

tdtity of Budhrate and Divodása :- It is only safe tp ássert that Sudretn hs of the race of Vishvámitra. The Mahábháratam (ty ats him as a son of that royal sage. This coincides with the description given of him in the present recension of the Saufitá. The Garuda Puránam (2) places Divedsta as fourth- in descent from Dhanvantari, the first prapounder of medical science on earth, whereas the Sushruta Saruhitá describe the two as identical person's. But this apparent anomaly in the Samhita can be accounted for, if we consider that in me parts of India the custom still prevaits of appending, tof the purposes of better identi- fication, the name of onewfather, or of a glorious ancestor to one's name, and it is therefore not surprising that Divodása (the preceptor of Sushruta), who was a firm believer in the doctrine of psychic transmigration, should represent himself as an incarnation of Dhanvantari, and assume his name and style in the usual way. Beyond this meagre genealogy we possess no trustworthy infornation regarding the life and personality of Sushruta, the father of Indian Surgery. Age of the Sushruta Samhita :- We have no means of ascertaining what the Samhita was like as originally written by Sushruta, the present being only a recension,or rather a

(1) खयानायनीडय नागाय आवावि: सुमुतसथा। विभाभिवालना. सूपनें सुनयो नम्मवादिन: ।। Mahábháratam: nushatan Parva, Ch. IV 2) विश्ाभिवाई बगत मपु न्दादय: सुताः । बीयुषी ननपसस्ताट्रमेना रजिरब्की ।।

एनवदाफ्ीन कोडसून् जखाइचंतमालया। वैर्धी बन्नरितक्यात् कैतुमाचतदावजः।

Garuda Miranám, Chap 139, Vs. 8-11,

recension of recensions, made by Nicriur (r). Aubpiniond concur in identifying him wit he telasrated founder of the Madhyamika school of Biild which materially assists us in fixing the age,of the presem Sambitá/A few quotations from the Eriddha (old) Sushruta are all that are preserved of the original Samhita. But their genulheness is of a problematic character, abd we are not sure whether they are the paodactions bf lesser lights, or of ancient though less renowned cpmmentators, attri- buted to the master to invest thein with a greater sanctity and authority-a pracuice which was quite common amongst the bibliographers of Aneient India. Date of Nágárjuna :- At all events Nagarjuna who redacted the Sushruta Samhita lived about the latter part ot the fourth century before the Christian era ;(2) and the

(I) "वब यत परोचे नियोगयत तवैब प्रतिसंखार्नसूव नावम्यं। प्रतिसंसकना- पोहनाबागुन एव"। Dallana's Commentary, Sutrasthánam, Ch. I. I. Dallana mentions the names of Jejjada, Gayadasa etc., as the redactors of the original Sambita, and rejects as spurious or of questionable authority the texts which cannot be found in their editions of the work. Most probably the authoritative verses are quotations from the Vriddha Sushruta. Recension or Pratisamskára consists in curtailing statements that have been made inordinately elaborate, and in dilating üpon truths that have been very succinctly dealt with in the onginal book. A Redactor or Pratisamaskartá makes an old book new again संचिपत्यातविद्तीयं लेशेल विन्दषातति थ। सुंसकर्ता कुरते तना' पुराणच पुनर्जय। A Samhitá, on the other hand, deals with aphorisms contained in the Vedas. वेदवावजिवतसवात् संडिताक्षा) म्रयोपिया:। (2) वदा भगबतः ऋनसिंचक्ा पराना ते:।

योषिसलम दैमेिज्रेजी ममोमरीभवम्।

Rejntarar ni I, Taranga. Vs. 172-173.

RODUCTION,

original or Vriddha Sushruta must have been written at least two centuries earlier in order to acquire that hoary authority and prescription of age, which alone could have given its right to a recension at the time. Several scholars on the authority of a very vague ande general statement concerning the recension of the Samhitá in Dallana's commentary, ascribe the authorship of the Uttaratantram (latter portion of .the Sushruta Samhitá) to Nágårjuna. We, on the other hand, hold the Uttaratantram to be neither an interpolation, nor a subsequent addition, but that it forms an integral portioff of the book as it was originally written, though not planned by the Rishi. In the first Chapter of Sutrasthanam Divodása formally divides the Science of Ayurveda into eight subdivisions, such as, the Shalya (surgery), Shálakya (portion treating of diseases restricted to super-clavicular regions such as the eyes, etc.), Káya-Chikitsá (general diseases such as, fever, etc.), but does not speak anything about them in the first five Sthanas or subdivisions of the book. It is only once in the 25th chapter of the Sutrasthanam that he mentions the name of Netravartma (diseases of the eyelids) in con- nection with the classification of surgical operations. It is impossible that Divodása would fall short of his duties by omitting to give instructions on all the subdivisions of the Ayurveda as he promises at the outset, or that Sushruta would leave his Samhita, which is pre-eminently a work on surgery, incomplete by banishing ophthalmic surgery, laryngotomy or fever-therapeutics from his work. From the general plan of the book we can safely assert that Sushruta dealt with easier or more elementary topics in the first five subdivisions of his Samhit in the manner of our modern progressive readers, reserving /the discussion of those requiring a more advanced knowledge and skill for the Uttaratantram. The Uttara antram has not been included within the five original subdivisions of the Samhitá inasmuch as it embraces and more elaborately discusses

INTRODUCTION.

topics which legitimately belong to, or are but incidentally mentioned in those subdivisions. Hence it is more of the nature of an appendix or supplement, arising out of the exigencies of the original subdivisions. It is probable that Nágárjuna· might have redacted this part of the Samhitá in common with its other portions.(I) ' Western opinions on the sabject :- The consensus of western opinions is to place Nágárjuna in the first quarter of the third Century B. C. (2), and for fixing Sushruta as a contemporary of Sákya Sinha Buddha. It is contended that the age immediately preceding Sákya Muni was a period of decadence in Hindu thought ; and the Sushruta Samhita must have been the fruit of a revived intellectual activity which usually follows the advent of a new creed-an assumption which is in favour of the hypothesis of Greek influence on the Hindu system of medicine. But great men there had been in India before Buddha. The age which immediately preceded the age of Buddha was by no means an age of decadence properly speaking, the age which followed the downfall of Buddhism shows, on the contrary, signs of true decadence. India had had eminent philosophers and scientists almost contempo- raneously with the great Buddha. The chronological facts collected above from the Mahábharatam, and the Garuda Puránam could have been construed to prove that the age of Sushruta was prior to that of the Mahábháratam but for the internal evidence furnished by the Samhitá itself as to the probable date of its composition which we shall have occasion to deal with later on. Extraneous Evidence :- Sushruta is mentioned in the

(1) Mahámahopádhyáya Kaviráj Dváraká Náth Sen Kaviratna of Calcutta subscribes to this opinion .- Tr. (2) Bael's Buddhistic Records of the Western World. Vol. II. P. 212. Stein's Rájatarangini. (3) Lalita-Vistaram-Rája R. L. Mitter's Edition, Chapter I.

(r) Kátyáyana (4 Century B. Cl and we have' hesltation -in sayinig thát the original Samhitd was written at least twe penturies before the birth of Buddha. We are aqually ready to admit, on the other hand, that the final yecension of the Samhitá by Nágárjuna, at least the form in which we have it, was made about the second Century B/C. Twọ Wigárjunas :- Several scholars, on the authority of Dallana /(the celebrated commentator of the Sushruta Samhitá) endeavour to establish the identity of Nágárjuna (the redactor of this Samhita) with his namesake, the celebrated alchemist of the tenth Century (2). But their contentions fall to the ground when we know that many verses of the Sushruta Samhitá occur in the works of Bágbhat (Ashtángahridayam) and Madhava (Nidánam), which are two of the works which were translated by the order of the Kaliph (3) in the eighth century. The internal evidences of the book do not supply us with any authentic material to compose anything lke a biography of this father of Hindu Surgery. Internal Evidence :- The line in the Samhità, which has formed the veritable bone of contention amongst. schola's of all shades of opinion as throwing a light upon the probable date of its composition, occuis in the Shárira- Sthánam, in connection with the development of the fœtal body and reads as "Subhuti Gautama said that it is the trunk that first developed." Condicting testimonies and the uncertain indication of materials at our disposal :- It is a matter of historic (1) सुद्ुतेन मोत्रं सौभुव Kátyáyana's Vártikas to Pánini's Grammer. (2) नायार्जजुंनो सुगीन्द्र: मशास यललोहमाखमतिमडन। तम्यार्थस का सवेब

Chakra Dutta-Rasháyandhikára. (3) P. C. Roy-Hindu Chemiatry p. XVIII. (1902).

dertaidty that Subhuti was one of the personal disciples' lof Sákya Sínha Buddha, and that it was customiarys amongst the coptemporary Buddhists.to append the apgelae tion of their (1) lord (Gautama or Bodhisattva) to the name of a proselype to accentuate his wisdom and sanctity in' the world. A certain section of scholars is heter tired of setting up this line as a conclusive evidence iot the 'fact that the Samhit was, at best, a contemporary production 'of early Buddhism But they shut their eyes to opinions of Shaunaka and others on the subject quoted exactly in the" same portion of the book, which places the date of its composition at least several centuries earlier. Shaunaka, who was the sivth in remove from the immortal Vyása in direct line of discipleship, was the author of the renowned Shaunaka Samhit of the Atharvan. These facts lend a very plausible colour to our hypothesis that the original Sushruta Samhitá which, was first composed perhaps con- temporaneously with the latter portions of the Atharvan, naturally discussed the opinions of Shaunaka and other Vedic embryologists, while Nágárjuna, at the time of redacting that book, quoted the opinion of his contemporary Subhuti for the purpose of giving him an equal status with the Vedic Rishis, if for nothing else. Greek Influence :- As regards Hellenic influence on the Hindu system of medicine and on the Sushruta Samhita in special, we must disabuse our mind of all sentiments of racial vanity and proceed to investigate the case m a scientific and anprejudiced spirit before giving ag more detailed account of the contents of the Sushruta Samhitá.

(1) Nágárjuna Bodhisattva was well practised in the art of compound- ing medicine. Nagkrjuna Bodhisattva by moistening all the great stones with a divine anesuperior decoction changed them into gold,-Bael's Buddhistic Records of the western world Vol, II. मजापतिहावभ्ात् पयममन्वत' पोय्याब क'। त' ने वसम्वायुने ब्त्ं स भोजनी य वखाय चान्वलामिरचतु। Anuvák 19. 45. 46. 5

șimilarity which exists between the contents of this Samhita and the aphorisms of Hippocrates, many western scholars are apt to conclude too hastily that the ancient Indians drew their inspiration in the healing art from the medical works of the Greeks. But the reverse may be said of the Greeks as well with the greater confidence because such an assertion is supported by historic facts, and confirmed by the researches of the scholars of the west (1). According to all accounts Pythagoras was the founder of the healing art amongst the Greeks and the Hellenic peoples in general (2). This great philosopher imbibed his mysteries and metaphysics from the Brahmanas of India. Mr. Pocock in his India in Greece identifies him with Buddhagurus or Buddha, and it is but an easy inference to suppose that he carried many recipes and aphorisms of his master's Ayurveda with him. The sacred bean of Pythagoras is thought to have been the (3) Indian Nelumbium (Utpalam). We know that simultaneously with the birth of Buddhism, Buddhist Sramanas were sent out to Greece, Asia minor, Egypt and cther distant countries to preach then new religion. They were known to the Greeks and there is good reason to believe that the Greek Simnol (venerable) were no other than the Buddhist Sramanas (4). Now a missionary usually teaches the sciences of his country in addition to the preaching of his gospel. The distant mssion stations or monastenes of Buddhism were

(1) There is no ground whatever to suppose that Sushruta borrowed his system of medicine from the Greeks. On the contrary, there is much to tell against such an idea-Weber's History of Indian Literature. (2) The Origin and Growth of the Healing Art-Befroe P. 162. (3) Pratt's Flowering Plants, Vol. I P. 57. (4) These Sımoi (venerable) whom Clement of Alexandria has narrated to have rendered worship to a pyramid orginally dedicated to the relics of a god, were the Buddhist Arhats (venerables) Sramanas Lalita-Vistaram-Rája Rájendra Lala Mitter's Edition, Ch, 1

the principal centees for auseminating Bréhmanic culture in distant lands, and Hippocrates, thougd he did his atmost - to liberate medical science from the thraldom of speculative philosophy, yet might have thought it necessary to retain only those truths of the Ayurveda which Pythagoras and the Buddhistic brotherhood might have imported into his country, and which do not exactly appertain to the domain of pure metaphysics. Of course, it is quite possible for men of different nationalities to arrive at the same truth cr conclusion independently. There are coincidences in science as in art and philosophy. (1) Gravitation and circulation of blood (2) were known to the Indians long before the births of Newton and Harvey in Europe. The cele- brated atomic theory was preached in the Gangetic valley some five hundred years before the birth of Christ (3). But well may we ask those, who still adhere to this Hellenic hobby, to look at the reverse side of the picture as well. It may be stated without the least fear of contradiction that the Charaka and Sushruta, through the Channel of Arabic, Persian and Latin translations still form the

(I) पाहटथशिय सही तवा यत् खस्य मुरुम्वानिसुख: समन्ा।

भाहप्यते तत्पततीव भाति समे समन्तात् कुरिय यवः खे॥

. Siddhanta Shiromam (Bhaskaracharyaya) Golodhyaya.

(2) धातूमाम् पूषण समक् स्र्भज्ञाममसशयम्। म्वसिरासुचरद्रक्त कुय्या-

च्वान्यान् गुणान् अपि। बदातु कुपित रतं सेवते खवडा सिरा:, तदाख विषिधा

रोगा जायन्स रकसनवाः। भवम्रकाशम्। (Bhavaprakasha). The Hfrita Samhita, which according to certain scholars, is older than the Sushruta Samhita, refers to the circulation of blood in describing Pánduroga (Anæmin). The disease, he observes, is caused by eating clay which thus blocks the lumen of veins and obstructs the circulation of blood. Bhávamisra, the celebrated author of Bhavaprakasham, and who is a century older than Harvey, has the above eouplets bearing on the subject. (3) Vaiseshika Darshana by Kanáda. 2

• INTRODUCTION.

eth tof hit systems of scientific medicines in the world (I). O dhiese, the Sushruta Samhita is the most representative work of the Hindu system of medicine. It embraces all thar can possibly appertain to the science of medicine (2). Sasbrata prior to Charaka :-- The general consensus of expett ppibion is to place Charaka prior to Sushruta in respect of time. But the Puránas unanimously describe Sunta aw a disciple of Dhanvantari, the first-propounder of modidal science. The long compounds (samásas) used by hito; the prose and metrical portions of the Sushruta after the models of Jaimini, Patanjali, and other philosophi- cal writers who had adopted prose or metre according to the exegetic or rationalistic tenor of the subjects in their works, have all been cited to prove Sushruta a contemporary of the Darshanas, or of Buddha. But these may serve, at least, to fx the date of the recension by Nágárjuna, i.e., the Sushruta Samhitá as we have it, but can never help to determine the chronology of Sushruta, the disciple of Dhan- vantari "who was churned out of the primordial ocean in the golden age (Satya Yuga) (3). On the other hand, if

(1) A. "The great works of Charaka and Sushruta were translated into Ambic, under the patronage of Kaliph Aimansur, in the seventh century. The Arabic version of Sushruta is known by the name of " Kelale- Shawshoore-al-Hindi." These translations in their turn were rendered into Latin. The Latin versions formed the basis of European medicine, which remained indebted to the Eastern science of medicine down to the seventeenth century."-History of the Aryan Medical science (Thakore Stheb of Gondal) P. 196. B. or the indebtedness of Arabic school of Medicie to the works of Indian masters, see Puschmann P. 162. C. Bedro'e. Book IV. Ch. II. 286-299. (2) Dr Wise (Hindu syetom of medicine). (3) चोरीडबचने वैशो देवो पजनरिकांभूत। · विवत् कसकषु' पू्णंलयतीन ससुत्वित: ॥ बायुर्वेदमयाडात्' सनुताय स सल्तवान्। Garuda Purénam. Chap. 142, Vs. 5-6.

INTRODNCTION. xi

the testim nies of the Purdnas have any historical' worth, we can safely plact him somewhere in' the Satya Yuga, tage) at least, in those dim centuries which immediately sucpeeded the composition of the Atharvan. : Charaka, too, in cannec- tion with his discourse on the development of the fætal body has cited the opinion of Dhanvantari (t) on ithe, subject (the same as promulgated in the "Sushruta Samhitá) & referred his disciples to the Dhanvantari sphool of surgeons (meaning Sushruta and his school) in cases where surgical aid and knowledge are necessary ; this proves that Sushruta was before Charaka. Sushrata as a Surgeon :- Sushruta was emphatically a surgeon, and the Sushruta Samhiti is the only complete book we have which deals with the problems of practi- cal surgery and midwifery. Almost all the other Samhitas written by Sushruta's fellow students are either lost to us, or are but imperfectly preserved. To Sushruta may be attri- buted the glory of elevating the art of handling a lancet or forceps to the status of a piactical science, and it may not be out of place here to give a short history of the Ayurveda as it was practised and understood in Pre-Suhsrutic times'if only to accentuate the improvements which he introduced in every branch of medical science. Commentators of the Sashruta Samhita :- We would be guilty of ingratitude if we closed this portion of our dissertation without expressing a deep sense of our obliga- tion to Jejjada Achárya, Gayádása, Bháskara, Mádhava, Brahmadeva, Dallana and Chakrapáni Datta, the celabrated commentators and scholiasts of the Samhitá, who have laboured much to make the book a repository of priceless

Charaka, Sharirasthanam. Chap. V. तब चानवरोयानामविकार क्रियानियी। बैद्यानां अग्रयोगाना व्यपशोक पोपवी। Charaka, Chikitshésthénam. Chap. V.

wisdom and exptrienee palisnaibas made me of ali the pommontarios in revising and collating the texts of Baebrata Sambitá,!, Oriria and History of the A'yarveda :- In the science of medicine, as in all other branches of study, the ancient Kryans claim to have derived their knowledge from the gods through direct revelation. Sushruta in his Samhitá has described the Ayurveda as a subdivision (Upánga) of the Atharvan (1), while according to others the science of the Ayutweda has its origin in the verses of the Rik Samhitá (2). Indeed the origin of the science is lost in dim anti- quity. Death and disease there had been in the world since the advent of man; it was by following the examples of lower animals in disease, that our primitive ancestors acquired by chance the knowledge about the properties of many valuable medicinal drugs. There is a verse in the Rigveda which shows that the lower animals were the preceptors of man in matters of selecting food stuffs and medicinal simples (3). Individual experiences in the realms of cure and hygien were collected, and codified, and thus formed the bases of the present Ayurveda. The verses in the Vedas clearly mark each step in the progress of medical knowledge. The properties of a new drug were always hymned in a Vedic verse with a regularity which enables us to put our finger upon the very time when a particular drug of our Materia Medica first came to be of service of man (4). . (1) Sushruta Samhitá, Sutrasthánam. Ch. I 3. (2) कग्व दस्यायुवद उपवेद: Charana Vyuha by Vyása. (3) गीभियेव चल्नवत्। कम्वेद १म। २। १५

वयोर्ज्रनकाष््रस्व यवस्यते पसान्यतिलस तिखीपिश्जा।। Atharvan Samhita B, See aiso Ibid I 2 II. 4 7 9. 25, 27 and 36.

Diserepancies socounted for :- Verses on medicine, hygiene, and surgety, etc. lie scattered throughout the four Vedas. Those having bearing on Medicine proper occut most in the Rigveda, and perhaps it was for this reason that Agnivesha, who was a physician, has ascribed the origin of the Ayurveda to revelations in the Rik Samhitá. Precepts relating to the art and practice of surgery are found most in the Atharvan (1), which amply accounts for the fact of Sushruta's opinion of holding the Ayurveda as a subdivision of the Atharvan, as he was pre-eminently a surgeon himself. Different kinds of physicians :- Vedic India, like Ancient Egypt, recognised the principle of the division of labour among the followers of the healing art. There were Shalya Vaidyas (surgeons), Bhisaks (physicians) and Bhisag- atharvans (magic doctors), and we find that at the time of the Mahabharatam, which nearly approaches the age of our author, the number of the sects had increased to five which were named as Rogaharas (physicians), Shalvaharas (sur- geons). Vishaharas (poison curers), Krityaharas (demon- doctors) and Bhisag-Atharvans (2) In the Vedic age (before the age of Sushruta) physicians had to go out into the open streets, calling out for patients (3). They lived in houses surrounded by gardens of medicinal herbs. The Rigveda mentions the names of a thousand and one medicinal drugs (4). Verses eulogising the virtues of water as an all-healer, and of certain trees and herbs as purifiers of the atmosphere are not uncommon in the Vedas. Indeed the rudiments of Embryology, Midwifery, child management (pediatrics) and sanitation were formu-

Rik Samhita I M. 116-16. (2) Mahábháratam. Shántiparva. Rájadharmánusháshan Parvádhyáya (3) इत मिषक्। Rigveda. IX M. 112. (4) अत ते राजान भिषक सहससुन्यॉगमोरा, Rik.

.confued materials ed a scinhce and : Samhitá which invite the the world even after thousands of years of

a ot A'yarvedic Sargery :- In India, as m all *

countries, curative spells and healing mantras preceded mediçine (t); and the first man of medicine in India was a priest, Bhisag Atharvan, who held a superior position to a surgeon in society. The first Aryan settlements in the Punjab were often assailed by the dark aborigines of the country,, and in the wars that ensued surgeons had fre- quently to attend to the Aryan chiefs and soldiery, So in the Rigveda (2) we find that legs were amputated and replaced by iron substitutes, injured eyes were plucked out, and arrow shafts were extracted from the limbs of the Aryan warriois. Nay we have reasons to believe that many difficuit surgical operations were successfully per- formed, though some of them sound almost incredible. But although the aid of surgery was tonstantly sought for, surgeons were not often allowed to mix in the Brahmanic society of Vedic India. This is hinted at by our author when he says that it was during the wars be tween the gods and demons that the Ashvins, the surgeons of heaven, did not become entitled to any sacrificial oblation till they had made themselves eligible for it by uniting the head of the god of sacrifice to his decapitated body. The story of the progress of Ayurvedic surgery is long and inter- esting, but it must suffice here to mention that with the (z) Bedroe's Origin of the Healing Art, and Sur John Lubbock's Prehistoric times. (2) सध्ो नंधामायसीं विभपखाये धने हितासर्तवे प्रत्वधनं।

तखा पयोनासत्याबिचय चावन दसाभिषजायर्व्वान्। Rik Samhité I A. 8 Ad. 186 $. 116. 5.

pokperny. Kud the rich Aryan noglegmel travelled in' : efy 'cirringes, and as there were constant aocidents there arose a ciass of surgeons who exclusively devoted themselves to the treatment of injured animals. The surgeóns, now/no longer required in camps and on battle fields, had,to attend on the rich ladies at baronial castles during parturition, the magic doctor (Bhisag Atharvan) who couldassuage fever and concoct love potions (1) being held as the greatest of them all. But the Vedic Aryans had a regular armoury against pain and suffering, which is in no way inferior to our present day Materia Medica. But of that we shall speak later on , in connection with the therapeutics of Sushruta. The scope and nature of Sushruta's Surgery :- So much for the history of Vedic Surgery. It is in the Su- shruta Samhita that we first come across a systematic method of arranging the surgical experiences of the older surgeons, and of collecting the scattered facts of the science from the vast range of Vedic literature. Sushruta had no desire of abandoning the Vedas in the darkness and pushing on an independent voyage of discovery. The crude methods and the still cruder implements of icision such as, bits of glass, bamboo skins etc., laid down and described in the Samhit, may be the relics of a primitive instrumentalogy which found favour with our ancestors long before the hymnisation of any Rik verse. Practical surgery requires a good knowledge of piactical anatomy. The quartered animals at the Vedic sacrifices afforded excellent materials for the framing of a comparative anatomy (2). Sulhruta devoted his whole life to the pursuit of surgery proper, to

(1) "नां खनान्वीयधि' वौदध' बलषकतगाम्। यथा सपनी बाचते यया नर्विंदने पतिम् मै Rik Samhit&. X M. 145S. 1. (2) Vide Aitareya Bráhmnana I, A. II, 12. III, 37.

which te bronght a mind stored with faminods Analogies fròm the lower animals. It was he who first classified all surgical operations into five different kinds, and gruuped them uuder* heads such as Aharya (extractions of solid budies), Bhedya (excising), Chhedya (Incising), Eshya (prob- ing), Lekhya (scarifying), Sivya (suturing), Vedhya (punc- turing) and Visrávaniya (evacuating fluids). The surgery of Sushruta recognises a hundred and twenty-five different instruments, constructed after the shape of beasts and birds, and authorises the surgeon to devise new instruments according to the exigencies of each case. The qualifications and equipments of a surgeon are practically the same as are revommended at the present time. A hght refresh- ment is enjoined to be given to the patient before a surgical operation, while abdominal operations, and operations in the mouth are advised to be performed while the patient is fasting. Sushruta enjoins the sick room to be fumigated with the vapours of white mustard, bdellium, Nimva leaves, and resinous gums of Shála trees, etc., which fore- shadows the antseptic (bacilli) theory of modern times. The number of surgical implements described in the Samhitá is decidedly small in comparison with the almost inexhaustible resources of western suigerv, and one may be naturally led to suspect the au'henticity of the glorious achievements claimed to have been performed by the surgeons of yore ; but then their kno vledge of the properties and virtues of drugs were so great that cases, which are reckoned as surgical nowadays, were cured with the help of medicines internally applied. "Surgery," says Tantram, is mutilation not doctoring (1). It should only be employed when the

(1) A. दिव्योवधि बिना देवि मखविद्या सुनिपक्षा। वैदम्य कमते या व दुर्यिकित्खे व्यधान्तर।। नावने कि सथाशोसि पाटिताणि पुनः पुनः। मिं तब ्मासाध्य खान् सुसिनैमेंवजैपिंधा ॥

that cphthalmic; operations were performed with the ' utmos cautioa. 4 Plastic and Bhinoplastic Operations :-- Doctor Hirschberg of Berlin says-"the whole plastic surgery in Europé took a new flight when these cunning devices of Indian workmen became known to us." The transplan- ting of sensible skin-flaps is also an entirely. Indian method (Sushruta, Sutrasthánam, Ch. XVI). It is Sushiuta who first successfully demonstrated the feasibility of mending a clipt earlobe with a patch of sensible skin-flap scraped from the neck or the adjoining part. To Suchruta is attubuted the glory of discovering the art of cataract-crelching which was unknown to the sur- geons of ancient Greece and Egypt. Limbs were amputated, abdominal sections were peiformed, fractures were set, disiocations, hernia and ruptures were reduced, hæmorrhoids and fistula,were removed, and we take pride in saying that the methods récommended in the Sushruta Samhitá some- timaes prove mare successful than those adopted by the surgeons of modern Eurcpe, as we shall have occasion to observe later on. In the case where the intestines are injured, Sushruta advises that "the protruded part should be gently replaced by following with the finger." A surgeon should enlarge the wound in it, if necessary, by means of a knife. धात्वाम् व्यापदि वद नेवन्र जैव विहानि। खामये दुसरे तखिन् असमेन विचोयते । पुथ: संशमन तव चातृमाम् कि प्भान्तये।

Mabánilatantram, Patola X. Vs. 72-74 B See the Article on "Heredity and she of its Surgical Aspects." ly F. C. Titzell, M. D. The Medical Advince Vol. LXIV. June 1906. 'age 357.

INTRODUCTION.

`In the case where the intestine is severed, the severed parts should be held together by applying living black ants to their ends. Then their bodies should be cut off leaving only the heads to serve the same purpose which n modern improved European surgery an animab tissue like catgut is expected to fulfill. After this the intestine should be tetly replaced in the abdominal cavity and the external opening stitched and properly dressed. We abstain here from a lengthy description of the different methods recom- mended by the Sushruta in cases of abdominal and peritoneal wounds. We only ask our readers to compare this Chapter (II Chikitsásthanam) of the Sushruta Samhitá with the Chapter in any work on European chirurgery which deals with the same subject. Certain medicinal plasters were used to be applied to localise the shafts of arrows embedded in the limbs of wounded soldiers and their. exact locations were ascertained from the inflammation caused by the application of such a plaster with a precision which would be sometimes welcome even in these days of Rontgen rays. Lithotomic Operations :-- In these cases, elaborate instructions have been given for making the perineal incision, as well as about the care and general management of the patient after the operation. In a case of Shukrá- shmari (seminal or spermatic concretion) the forma- tion and existence of which have been very recently discovered by English pathologists, Sushruta enjoins that the stone, if in the urethra, should be removed, with the help of Anuvásanam and urethral enematas, failing which the penis should be cut open and the concretion extracted with the help of a hook. Kaviráj Umesh Chandra Gupta in the introduction to his Vaidyaka Shavda-Sindhu remarks, that he and Dr. Durgádása Gupta M. B. translated the Chapters on lithotomic operations and instrumental parturi- tion of the Sushruta Samhita for the perusal of Dr Charles, the then Principal of the Medical College, Calcutta.

INTRODUCTION."

"Dr. Charles highly praised the process of delivery in difficult cases and even confessed that with all his great experience in midwifery and "urgery he never had any idea of the like being found in all the medical works thät came under his observation." Amputation :- Amputations were freely' made : and medicated wines were given to tlre patients as anæsthe- tics (1). These conclusively show that the surgery of Sushruta does not rest content with the mere bursting or opening of an abscess, and the healing of the incidental wound, but lays down processes for major operations as well. The removal of the cicatrix until it becomes of the same colour with the surrounding skin and the growth of hair thereon are suggestions which we find nowhere else. Ophthalmic Surgery :- Of the seventy six varieties of ophthalmic diseases, Sushruta holds that fifty-one are surgical (Uttara Tantram Ch. VIII). The mode of operation which is to be performed in each case has been elaborately de- scribed in the Samhitá, and does not unfavourably compare in most instances with modern methods of ophthalmic surgery. Sushruta was aware of the fact that the angle of reflection is equal to the angle of incidence, and that the same ray which impinges upon the retina serves the double purpose of illumining the eye and the external world, and is in itself converted into the sensation of light. Midwifery :-- It is in the region of practical midwifery that one becomes so much impressed with the greatness of Sushruta. The different turning, flexing, gliding movements, the application of the forceps in cases of difficult labour and other obstetric operations involving the destruction and mutilation of the child, such as craniotomy, were first systematically described in the Sushruta Samhita long before fillets and forceps were dreamt of in Europe, and thousands of years before the birth of Christ. Sushruta, who (1) For the use of Sanmohinis (anæsthetes).for surgical purposes, see Bhoja Prabandha by Ballála Pandit.

Ndfocabe Cisereah section in hopeless cases of obstruction lays down that the instrument should be employed only in those cases whele the proportion between the child and the miaternal passage is so defective that medicated plasters, futalgations, etc., are not sufficient to effect a naturel delivery. His directions regarding the management of the puerperal state, lneratiou and management of the child and the choice of a wetnäre are substantially the same as are found in Codern aclentific works of European authors A feeling of pride and joy moves our heart when we contrast these glorious achievements of our ancestors with the meanness of results which modern Europe has gained in this department of" midwifery. In those old days perhaps there were no hospitals to huddle patients together in the same room and thereby to create artificially septicemic poisons which are now so common aud so fatal in lying-in rooms. A newly built lying-in room in an open space abunduntly surplied with the rays of the sun and heat of the burning fire for each individual case, the recommendation of a fresh bamboo-chip for the section of the cord are suggestions the value of which the west has yet to learn from the east. Dissection :-- Sushruta, himself a practical surgeon, was the first to advocate dissection of dead bodies as indispen- sable for a successful student of Surgery. The Parnschittas of ancient Egypt, erhaps learnt their art from the Purusachettás (Dissector) of ancient India With a candour less common among, western scholars Dr. Wise observes that, "the Hindu philosophers undoubtedly deserve the credit f having, though opposed by strong prejudice, entertained sound and philosophical views respecting the uses of the dead to the living, and were the first scientific and successful cultivators of the most important and essential of all the departments of medical knowledge, practical anatomy". A bungling surgeon vis a public danger and Sushrutasssays that, "theory without practice is like a one-winged bird that is incapable of flight".

INTRODUCTION.

Study of Practical' Sargery :-- Țo give efficiency ih Psurgical operations, the pupils of Dhanvantari (Sushruta etç.) were asked to try their knives repeatedly lirst on natutal and artifcial objects resembling the diseased parts of the body befone undertaking an actual operation. Incision, for example, was practised on Pushpafala (cucetbeta maxima), Alávu (Longenaris Vulgaris) or Trapasha (cucmis pubescuas), evacuating on leather bags full of water and on the urinary bladders of dead animals, scarification on the hides of animals on which the hair was allowed to remain. Venesec- tion was practised on the vessels of dead animals and on the stalks of the water-hly : the art of stuffing and probing on bamboo reeds etc. : extraction of solid bodies on Panasa (Artocarpus Integrifolia) and such like fruit, scraping on wax spread on a Shálmali (Bombox Malabaricum) plank, and suturing on pieces of cloth, skin or hide. Ligaturing and bandaging were practised on dummies, cauterisation (both actual and potential ) on pieces of flesh, and cathe- terisation on unbaked eatthen vessels filled with water. It is almost with a feeling of wonder we hear him talk of extirpation of uteiine exciescences and discourse on the necessity of observing caution in surgically operating upon nterine tumouis (Raktárvuda). These facts should be borne in mind as they would help us a good deal in account- ing for the numerous anomalies that are to be found in the anatomical portions of the Samhitá. Study of Practical Anatomy :- We have stated be- fore that the quartered sacrificial animals afforded excellent materials for the framing of comparative anatomy. The Aitarera Bráhmana contains special injunction for the quartering of such animals (1) and we are told that the preceptors availed themselves of the religious meetings to

(1) The Aitareya Brahmana describes a particular way of dividing the organs and viscera of the sunacial anhls which was kept secret among the priests Aitareya Brahmana ViIT

.INTRODUCTTON

demonstrate the lessons on practical anatomy. We come acròss such terms as the heart, stomach, brain, intestines, anus, liver, spleen, uterus etc. in the Rigveda, and the Aitareya Bráhmana (1). There is an entire hymn (Rik) devoted to the subject and treatment of Phshisis (Rája Yakshmá) which becomes utterly unintelligible in the absence of an accurate knowledge about the structure, of lungs " and mechanism of the human heart. The Vedic Arya fully understood the resultant nature of the human organism. The Rik Mantra, which to this day is recited on the occasion of a funeral ceremony, amply testifies to the fact that he used to look upon his mortal frame as the product of the combination of the five physical elements (2). He understood the effects of different drugs upon diges- tion and the office which the tendons, muscles, flesh and nerves, ett. respectively serve in the economy. It is in the Sushruta Samhita that we find a systematic attempt at arranging together the facts of anatomical observation. The age of Sushruta, the Acharyic age of the Ayurveda, . was a period of scientific investigation. The sturdy Aryan colonists exchanged their simple mode of living for luxury and ease. The number of general diseases was great. In

(1) A. तथा ममस्य हृदयमारिस्व किकिराकमणु Rik Samhita V. VII, 1,23,538. हदा इव कुचय सोमधाना: Ibid B. Vide also Aitareya Bráhmana I 2. II 12. I1I 37.

(2) The nature of the human body as the resulting effect of the com- bination of the five elementals have been clearly described in the verse. सूय्य पतुर्गक्कतु वातमातार्द्यां चनक्क परधिवीं व धर्षाणा भापीनागणक यदि तत्र ते हितमोषधीव प्रतितिष्ठाभरीैः । Rik Samhita X M. 16 S. 3. Which being translated reads :- Let his eye go to the sun, let his breath- wind mix with the wind of the atmosphere, and to the sky, earth and the cereals the parts which have sprung out of them, &c.'

INTRODUCTION. xxiii

vain did the holy Nárada (1) preach the gospel of plain 'living and high thinking, and exhort them, like Cato, to return to their simple mode of life. The long peace brought opulence in its train and wealth begot indolence and disease. Men like Bharadvája, Angirá, Yamadagni, Atreya, Gautama, Agastya, Vámadeva, Kapisthala, Asa- marthya, Bhárgava, Kushika, Kápya, Kashyapa, Sharkará- ksha, Shaunaka, Manmatháyani, Agnivesha, Charaka, Sushruta, Nárada, Pulastya, Asita, Chyavana, Paingi and Dhaumya etc. began to write Samhitas. Each hermitage was a College of Ayurveda, and the empirical method ot investi- gation was introduced into each department of the science of cure. Anatomical Anomalies in the Samhita :-- Having got so far in our analysis, before passing on to the study of the Anatomical portion of the Sushruta Samhitá, we must try to account for the many anomalies and discrepancies that have crept into or have been suffered to iemain in the present recension of the book. Take, for example, the line in which Dhanvantari is made to speak of thiee hundred bones in the human organism. It is impossible that the human frame, in so short a time, has got rid of so many of of its skeletal accessories simply through disuse, or because of their becoming superfluous in the altered condition of its environments. More absurd is it to think that Sushruta, who di cards all authority except the testimony of positive knowledge, would write a thing which none but the blind would believe in a dissecting room. The spirit of the age in which he flourished precluded the possibility of such an error. Anomalies accounted for :-- In ancient India, subjects chosen for the demonstration of practical anatomy were always children (2), and naturally those bones, which are (t) Vide Aitareya Bráhmana VII. 13. (2) The injunction of the Hindu Shástras is that "corpse of persons more than 2 years old should be burned." Cremation of dead bodies heing

estemised into one whole during adult Wife, have non separately enumerated-a circumstance which may, to some extent, account for the excess in the number of popes, described in this Samhita (1) Likewise the theory that Sushruta might 'have included the teeth and the cartilages within the list of skeletal bones comes very near the truth, but i does not reflect the whole truth either The fact is thet the' orignial Sushruta Samhita has passed through Rral recensions ; and we have reasons to believe that the present one by Nágarjuna is neither the only nor the last one made. The redactors, according to their own light. have made many mterpolations in the text, and when Brahmanas, they have tried to come to a sort of compromise at points of disagreement with the teachings ofthe Vedas 2). Therefore it i, that we come across such statements in the Samhita as "there are 360 bones in the human body, so it is in the Vedas, but the science of surgery recognises three hundred skeletal bone, " What lends a greater coloui to the hypothesis is that Sushruta, who, in the Chapter on Marma Sháriiam, has so accurately described the unions of bones and ligaments, anastomoses of nerves, veins and arteries etc,

obligatory on Government, as well as on prnate individuals, it was almost impossible to secure a full-grown anatomical subject in Pauranic India, the more so when we consider that the Hindus look upon the non-crema- tion and mutilation of a corpse with a pecuhar horror as it prevents the spint from purging off its uncleangess in the funeral fire, and bars itc access to a higher spiritual life. Naturally in later and more cere moni u times the interred coipses of infants, less than 2 years old, had to be unearthed and dissected for anatomical purposes ; and these portions of the Sushruta Samhta might have heen modified by the subsequent commentators in urder to conform them to occular proofs .- T. R. (1) See Gray's Anatomy (1897) p 288 and 301 Frgs 248 and 262. (2) "सस्था बिभि: अहुः वाधषिय: चार्थयभान Vishnu Smritı. Ch. 96. 55 "ववाचि वषाधिकानि मतान्यस् सक दनील मजनसं:।2 Charaka, Shárirasthánam.

INTRODUCTION. xxử

must have described their courses and locations, as otherwise it would have been quite impossible for 'practical surgeons, for whom it was intended, to conform to the directions of the Samhita in surgically operating on their patients' limbs, and to avoid those vulnerable unions or anastomoses as enjoined therein. These Marmas have been divided into three classes such as, the Sadya-prána-hara ; Kála-prána-hara, and Vaikalya-kara, according as an injury to any of them proves instantaneously fatal, or fatal in course of time, or is followed by a maimed condition of the limb concerned. The fact is that the study of practical Anatomy was in a manner forbidden in the reign of Ashoka Piyadarshi inasmuch as all religious sacrifices were prohibited by a royal edict (1), and the subsequent commentators (who were also redactors on a small scale) of the Sushruta Samhit, in the absence of any positive knowledge on the subject, had to grope their way out in darkness as best they could; hence, this wanton mutilation of texts and hopeless confusion of verses in the Shárira Sthánam of the present day Sushruta Samhitá, which should be re-arranged and restored to their proper chapters before any definite opinion can be pronounced on the anatomical knowledge of the holy Sushruta. Sushruta as a Biologist :- In the first chapter of his Shárira Sthanam, Sushruta discusses the question, what is man, wherein lies his individuality, why does he come into being, why does he die at all ? Like all Indian philosophers, Sushruta argues the question down from the universe to man. The factors or laws, that govern the evolution of the universe in its phy- sical aspect, are extended to cover the evolution of the physical aspect of man (organic evolution). There is but one law and one force which run through the three plains of mind, matter and spirit. Physiology, that fails to look (1) Journal of the Asiatic Society of Calcutta Vol. VII, P. 261. 4

re of Bite ald its background and 'tries to ex- y this Intelligeat, living force as the product of chemical action of the organic cells, is no Physiology at all Oefl is not life, but there is life in a cell. Cells may be called the true bearers of lite. Dr. Weismann insists that it is'more dorfect to speak of the continuity of the general protbplassi tlian of "the germ cells" Professors Geddes ind Thomson'obberve that, "the bodies are but the torches whnch bare dut, while the living flame has passed through- out the organic seres unextinguished. The bodies are the leaves which fall in dying from the continuously growing branch. Thus although death take inexorable grasp of the individual, the continuance of the life is still in a deep sense udaffected ; the reproductive elements (cells) have already claimed their protozoan immortality, are already recreating a new body." But to invest these reproductive cells with immortality, and to deny the same to the individual self, which directs and controls these protoplasms, and is before and behind them, is like the statement of Prof. Huxley when he admits the chance of the physical thansmigration of the organic constituents of the human body, and yet denies the possibility of an individual self continuing in any other form. "It 15 sensibility," observes Sushruta. "that precedes the senses, and self, the sensibility proceeds from the self to which all such conditions are referred as mine." Sushruta's Theory of Cosmogony is based on the old Sánkhya Duality of Prakriti (Objective) and Purushą (Subjective) The two are coeval and co-extensive realities .* Out of the Avyakta (unmanifest) or Prakriti has evolved the Mahat, the animated cosmic matter Out of this cosmic matter has evolved Ahamkara (the sense of indivi- duahty or more correctly egoism) which is divided into three kinds such as the Vaikárıka (phenomenal, thought-form), Taijasa (kinetic), and Bhutádi (pertaining ro the first form of matter) This Vaikárika Ahamkára m0 combination with the Taijasa Ahamkára has fathered

NTRODUCTION.

the cleven sense organs, which, in combination with the Bnutádi, have produced the five Tanmátras lor proper sensibles of touch, sight, hearing, etc. The material principles of sound, light, taste, smell, etc., are but the modifications of these five Tanmátras, of which Akasha (ethereon), Váyu (ether), light, and sound, ett. are the grosser forms. In other words, these Tanmátras may lie defiued as the atomic essences of the material principles ef sound, light, ether, etc. In addition to these, Sushrata, like Kapila, admits the existence of a kind of atom-like units of consciousness, which he calls Purusha. The combination of the sixteen aforesaid categories and the Purusha is for'the expansion and liberation of the latter. A hunnh being (individual), who is the fit subject for medical treatment,&is the product of the combination of Purusha with the five primordial material principles (Mahabhitas). The Purushas, real selves of beings, the sources of their vital energy, and the controllers and directors of all organic or mental actions, are extremelv subtile in their essence, and manifest themselves only through the combination of the seed (paternal element) or ovum (maternal element). It is the Karma (dynamics of acts done-by a person in a prior existence) which determines the nature of the body it will be clothed with, as well as the nature of the womb it shall be conceived in, in its next incarnation Nature of Self :- Self is a simple substance, and, as such, is immaterial. Force is substance and substande is force. It is endued with constructive intelligence, and, like gravitation or cohesion, can permeate a material body, without, in any way, disturbing it. It, is adaptative or elective, or, in other words, elects that ind of selves for its parents as are best suited to the purpases of its being. Man is the outcome of an influx of a self, a force, a dynamis with its path determined by the dynamics of the deeds of its prior existence. To think that Atality starts from

xxviii INTRODUCTION.

oplasm is insanity. Chemically examined protoplasm is but, C, O, H, N and S. But no amount of C, O, H, N and S put together will constitute life. The idea that life as nothing prior to it, that the force which controls the co-ordination of man's economy perished with the death of his organism, is quite puerile. Life is expansion and not creation, and, as such, is linked to those unseen realities which :constitute its prior and future selves. We see only the middle link in the chain ot existence which we call life, but take no notice of the preceding or succeeding ones which are invisible (1). The grosser material body is: linked to a finer, immaterial one, in as much as nothing an exist without being attached to its antecedent. So at each conception there is the influx of a new self, for the lifeless constituents of a human body can not create a man, no matter how many chemical or physiological actions may be postulated to run to their rescue. A'yurvedic Embryology :- Before entering into the discussion of Sushruta's theory of conception, we shall take a little more trouble to enunciate fully the Vedic theories. on the subject. "The child is the fruit of the combination of sperm and ovum" (2'. It lies with its head downward inside the uterus, a fact which facilitates its passage out of, and protects its form from the effects of any injury done to that viscus. (3) The eyes of the child are originated,

(1) शव्यकादोनि भूतानि व्यक्तमध्यानि भारत। भव्यशनिधनान्ेव तव का परिवेदना । Bhagavat Gitá II. 28. (2) घरे पक्ारजंवे सख्: सकनत्ा वचोदितः। गर्भ: संपद्ते युक्तिवभादविरिवारथी। Astánga Hridayam (Vágbhat) Shárira Sthánam. Ch. I. I. (3) तवात् परांचोगर्भाधीयन, परां व सम्वन्ति। * तम्मात् मध्येगर्भा: छता । Aiteriya Bráhmana VI. 10.

INTRODUCTION. xxix

as the cephalic portion of the fetal body is first developed. The factors, which are essential to the development of the fetal body, from the time of fecundation to the appearance of the characteristic sense-organs, have been described in a verse of the Rig Veda (I).' In the Vedic mythology each organic function is consecrated to the tutelage of a presiding deity, and a Vedic Aryan loves to call a thing oftener by the name of its divine custodian than by that of its own. Rightly translated, the verse would read as follows :- "May Vishnu (the presiding deity of ether and nerve force) expand thy uterus, may Tvashtá (the presiding deity of heat and metabolism) bring about the full differentiation of the limbs andthe sex of the fœtus, may Prajápati (the presiding deity of the ovum) sprinkle thy uterus, and mayst thou conceive through the blessing of the lord of human destiny. May Sarasvati (goddess of intellect) and the Ashvins, the surgeons of the gods (the presiding deity of fission, etc.) help thee in taking the seed." Now, the development of the tetal body takes place after the pattern of its father's species, and this conformity to the pattern of its species represents an act of intellection. Hence, the aid of the goddess of intellect has been invoked with that of the celestial surgeons, who preside over the process of cell-division, so essential to the formation of the fetal limbs. Divested of its allegory, the verse would mean

(1) विषुरयोनिं कल्वयत, तष्टारूपाषि पिंभतु। भासिंचतु मजापतिर्धाता गभें दधातु ते । गर्भ घेहि सिनोबाखी, गर्भ चैदि सरकति। गभे से च्मिमोर्टवावाधर्ता पुकरसजा # हिरय्ययो परणी यं निमेयतो अचिया। तं ते गमें इवामह दथमे मासि सूतदे ॥ Rik Samhitá X. M. 184. S.

INTRODUCTION.

eeiperm led fnto a healthy and well-developed ute ärthrough the agency of the Váyu (increased activity of the local nerves) meets the matérnal element (ovum) in that viscus. Then the impregnated matter undergoes a process of ifission, and takes shape after the pattern of its fathet's species, When we think of so many idle speculations as regards the process of fertilisation, which ttied creaenceso late as the beginning of the 18th tentury .n Europe, and the controversies that arose between the Ovists, Performists and Animalculists (1), we cannot help regretting that the Ayurvedic Embryology, which started dnder such happy auspices, could not fally solve the problem of fertilisation even before the advent of the Tantrik age. The fundamental principles with which the Embryology of the Acharyayas (Sushruta, Dhanvantari, etc.) was started are substantially the same as have now been discovered by the researches of the Western workers. Sushruta in his dissertation on the subject showed the illegitimacy which lay at the 1oot of his predecessor's theory ( Sharirasthanam Chap, If.) and took up research exactly where the Vedic Rishis had left off He clearly demonstrated the fact that "by a physiological process known as Rasapáka (metabolism) the lymph chyle is metamorphosed into sperm in men, or into ovum in women, in the course of a month The catamenial fluid is carried down into the uterus through its proper ducts. The sperm or ovum is thus the quintessence of a man's or a woman's body The sperm meets the ovum (Artavam) in the uterus, which resembles a lotus-bud m shape, and whose aperture is shut up with a mucous deposit as soon as fecundation takes place. The most favourable time for fecundation is between the fourth and twelfth day after the appearance of the flow (Garbhakala)" as has

(1) For a short history of the Theories of Fertilisation, Vide Evolution of Sex (Prof, P. Geddes and T A. Thompson) Chap. XII. DD. 160-171

INTRODUCTION.

been lately Bémonstrated by the researchies of Prof. Von Ott. (1). Sexual Diamorphism :- Some light is throwa on thẻ relative preponderance of the sperm and ovum in the birth. of a female child. "When the maternal element prepon" derates the child is female ; when the paternal element is stronger the child is male. When both the elements are equal, the child is of no sex." In theory at least Sushruta! admits the possibility of the birth of many children at a single conception. "When the seed is divided ibto, two by its inherent force (Våyu), twins are born in the womb"-a statement which points to the irresistible conclusion that multiplicity of birth is the outcome of the multifarious fission of the seed in the womb under certain abnormal conditions. Sushruta gives a reason for believing that, in exceptional circumstances, and without sexual union, the unfertilised ovum may give rise to perfect offspring, thus giving a prevision of the modern theory of parthenogenesis. Pathological parthenogenesis has occasionally been noticed in higher animals. Oellacher has noted this in respect of hen's eggs, and Janosik has observed it in the ovarian ova of many mammals such as the guinea-pig, etc.(2) Sushruta extends the probability to the human ova under certain conditions. He admits the possibility of conception without the admixture of the male germinal element, though he observes that like all asexual genesis" the development does not proceed far in the case." From such a hypothesis it is but one step to the theory which enunciates the possibility of conception without proper sexnal union. But to understand his theory of sexual diamorphism, it

(1) Vide the chart of menstrual wave prepared by Von Ott given in Man and Woman (Havelock and Elhs) Chap XI. (2) The Evoluton of Sex Ch. XIII. P. 1S5. . Prot. P. Gaddes and AnA. Thompson.

INTRODUCTION,

ia necessary that one should fully comprehend the meaning of sach Ayuryedic terms on the subject as Ichchhá Shakti (will-force), Shukra-Váhulyam (1) (preponderance of the male reproductive element) and Shonita-Váhulyam (prepon- derance of the female reproductive element) etc .. Sushruta, in common with the Brahmanic philosophers of Ind, believed that distinction of sex has evolved from a pri- mordial hermaphroditism. Manu in his Institutes has emphasised the fact (2), though in a highly poetic style. He observes'that "the Purusha (Logos), by a stroke of Will, divided its body (animated cosmic matter) into two, one of which was male, and the other female." The Tantra. says that, "the male part was endued with an energy (force) of its own, which is called Pitrika Shakti; and the corresponding female part, with the one, which is called Mátriká Shakti. Pitriká Shakti is a disruptive force ; Matriká Shakti is a constructive energy. Though the conception of force in Sanskrit sciences is but partially physical, the nearest approach to the connotations of the Pitriká and Matriká Shakti is made by the "terms Ana- bolism and Katabolism of the Western physiologists. Sanskrit physiology recognises the two opposite poles of vital force in a living organism, and has not taken .inconsiderate pains to determine their exact locations in man and woman. Mátrika Shakti, it observes, predominates in the left half of a woman's organism, which is negative as regards vital magnetism. (3) Now, Sushruta says that, in caseswhere female offspring is desired, the enceinte should

(1) Shárirasthánam Ch. II.

चडेन नारीं तस्यां स विराजमसजत् प्रु:। Manu Samhitá Ch. I. 32. (3) ददियान: पयृसः सूर्य्यों बामभागोनिशकरः। Sáradá Tilak Tantram.

INTRODUCTION.

snuff through her left nostril (the espressed juice of certais 44

herbals), while the same should be, administered through- her ,rght nostril, khere male issue would be the object.,"In other words, the anabolic (Mátriká) or katabolio (Pitriká) forces of a 'mother's organism can be so adjusted with the help of drug-dynamics, as to determine the sex of the chid in the womb. The birth of a male child is usaally pre- saged by the appearance of the milk (which according to Sushruta is metamorphised menstrual blood) in the right breast of the enceinte ; and where that has been effected with the help of suitable medicines, it must be presumed that the Katabolic pole of her life-force has been acted upon, as desired. The original hermaphroditism, which forms the anterior condition of all subsequent sex distinctions, and the character of the two opposite poles of vital energy, have been very clearly set forth in the Pauránik allegory of Ardha- Nárishvara(1) The figure, observes the Pauranik rhapsodist, is half maie, halt female ; half life, half death (since, death, in fact, is' the father of life) (2); half anabolism, half katabolism , with the crescent moon, the prcmise, the symbol of progressive evolution on its brow, is made to sit on the eternal bull, the representative of the immutable law of the universe (lit :-- the four-footed order). The Rishis and Rasasiddhas of ancient India were fullit aware of the fact that, conception is effected only at an enormous sacrifice on the part of the mother ; that the Mátriká Shakti is the real manufacturer of life, and that the Pitrika Shakti (paternal element) evekes, or calls it into play only through its disintegrating or disruptive effect by separating the two opposite life-poles, that lie peutralised through contact. It is love that governsithese two complementary (1) Vishnu Puránam Ch. 7. Vs. 10-11.'5 (2) बाकः संहरते अन्य न काली अनयवि गाः।

Mahábhăratam

INTRODUCTION.

forces of life and death (1) (though in fact they represent the two different aspects of the same energy) and controls its evolutionary rhythms through the desire of seeing itaelf many though one in reality. Does not modern biology endorse the same view when it says that the reproductive cells, as protozoons, are immortal, and that bodies are the + natural appendages which blossom forth and fall off round these cells for the fructification of their innate purposes of being (2)? A little more investigation into the biological thesis of the Rishis would be necessary for the clear comprehen- sion of "Shukra-Vahulyam" and "Shonita-Váhulyam" of Sushruta and other Tantras (3). Man is both animal and spirit ; and the Ayurvedic physiology recognises two distinct sets of apparatus in his organism answering to the different phases of his existence. The one helps him in performing the organic functions, which are so essential to his animal existence, and keeps intact the co-ordination of those imter- nal functions with the incidents of his environments. The other is attuned to the finer forces of nature, and responds

(1) The Evolution of Sex, Ch. XVIII. Prof. P. Geddes and J. A. Thomson. (2) "The body or soma", Weismann says, "thus appears to a certain extent as a subsidiary appendage of the true bearers of the life,-the repro- ductive cells". Ray Lankester has again well expressed this :- "Among the multicellular animals, ceitain cells are separated from the rest of the consti- tuent units of the body, as egg-cells and sperm-cells; these conjugate and continue to live, whilst the remaining cells, the mere carriers as it were of the immortal reproductive cells, die and disintegrate. The bodies of the higher animals which die, may from this point of view be regarded as something temporary and non-essential, destined merely to carry for a tume, to nurse, and to nourish the more important and deathless fission-products of the unicellular egg."-Quoted in the Evolution of Sex (P. Geddes and J. A. Thompson) 1901. Chap. XVIII. (3) (A) रकाधिका मषेननारी अवेद्रेतोषिक: पुमान्। उभयो: समतायान्तु नयुंसकमिति स्िति: । Sarada Tilak Tantram. (B) Sushruta Samhitá (Shárira Sthánam Ch. III )

INTRODUCTION.

to the call of his higher or psychic self. The one is organic, the other is psyohic. The one chains him down to the phenomenal, and is governed by the laws of growth and decay ; the other opens on the region of absolute realities where growth: and decay have no room to be. Growth is not the only condition of life, Man may exist without food (1) or respiration, only if he can manage to dive deep into the realities within himself. Betsreen these two sets of apparatus there is the Jivatma, which, by its own peculiar energy (the will-force), can operate in phenomenal or organic plain, or recede from thence into the psychic one, thus being in contact with the world of the senses, and the one that is beyond the darkness of death. Death, in fact, is the grand usherer to life, which is only the rise of the curtain over the life's drama, all equipments for which are made in the green room of death. A man can not propagate at will. No amount of willing on the part of the parent-animal can help him in creating progeny. The self of the child, who is about to come into life, chooses its own parents, according to the dynamics of its own acts or Karma, from the region of the lunar Pitris or quiescent life, if it be warrantable to use such an expres- sion (2). The self of the would-be child mixes with the self of its human father, and hovers over the reproductive cells of the latter's organism, and regulates the intensity of its father's sexual desire, according to the nature of the sex, .determined necessary for the fruitiun of the purposes of its advent into the world. A greater intensity of its father's desires ensures the preponderance of thePitriká Shakti (katabolism) in the impregnated ovum, which

(1) रसोक्ासाख्या सा सिद्धि: तवा कन्ति बुध न। त्रियादि निरपेमेय सदा तत्ता: मजासदा । Skanda Puránam quoted by Shridhara. Svami in his com mentaries: on the Vishnu Puránam, Ch. VI. V. 16. (2) कर्याया पिक्लीकत्। Shrati.

part or the mother at the time, is followed vepiepodderance of the Mátrika Shakti (anabolismh), rtdh accounts for the femininity of the issue. Equal in- dsngity' of texual desires in both the parents, creating an ahmce of the relative preponderance of the Pitrika and Mätriká Shaktis in the impregnated ovum, leaves the sex of the child practically undetermined, The relative prepon- derante of the Pitriká or Mátrika Shakti, as evidenced by thegremter ordless iatensity of the sexual desire of either of the pardnts, which results in the speedier emission of the paternal or maternal element (sperm or ovum) during an act of successful fecundation, is contemplated by the term "Shukra-Vahulyam," or "Shonita-Vahulyam," by the framer of the Samhitá, as may be fully substantiated by a couplet by the venerable Dáruváhi (1). So far Sushruta is at one with the modern Western theory of preponderant katabolism or anabolism in the ovum as the determining factor of the sexual diamorphism to the extent that seeds or reproductive cells are the bearers and not the manufacturers of life, only containing those categories which foster life. and help its evolution into an organic being. To deny this would be to admit the chemi- cal, or physiological basis of life, which, as a theory, was never acceptable to the biologists of ancient India The number of reproductive cells may be increased by suitable dietary, and to say that the immortal reproductive cells, as the creators of life, come out of the mortal, organic food stuff, is to say that darkness is the father of light. The question of the immortality of the seed (germ plasm) has

(i) शौपुंसयो: सुसयोगे वव्मदी विय्रणेत पुमान्। एुर्क्रं ततः पुमानयोरो आयने वक्षवान् डढ़ः । गयमेडगिता पूर्व विश्व गेद्रकलयुतम्। वतीक्पान्विता चन्पा जायते इटसडता । Dárubáh: (Quoted by Arunadatta in his commentaries on Vágbhat)

Sinkhys Darshanam(1). The Ojah Vindm (germ cel wich the vibrations (rhythmic movements), which areicid relles of the primordial ethereal vibrations, which neberdd in the birth-throes of the universe. As such, they. me eshertialto the evolution of life : and man, as ao offsprine of the universe, still retains them in his regroductive bells as the best coudition for calling out the life in his offspring; when its self enters into the impregnated ovum in the mother's womb. Life is the essence of self, and nor the prodact of any chemical or physiological process. It is an influx ; and microscopes and spectroscopes may not expose to view the hinterlands of birth and genesim Perhaps it was this theory of will-force and intensity of parental desire as determining the sex in the child, together with the facts of parthenogenesis observed in lower atmals, from which Sushiuta was disposed to extend the analogy to the human species, and believed that conception without sexual union is possible mn women The conception of the nature of these Mátrika and Pitriká Shaktis is more clearly set forth in the Pauránika myth regarding the origin (etiology) of fever , Sushruta relates the story as follows :- Daksha, the father of the universal mother, (or constructive metabolism mn man) insulted the divine father, her consort (destructive meta- bolism), by witholding his quota of sacrificial oblations. The wrath of the insulted deity broke out in the shape of a morbific heat (hyperpyrexia) which is fever. The pročess of digestion in man has been often compared to an act

(1) (A) पारम्पर्थ्यतोऽसम वया गोबाङ्क रवद्।

(B) Sánkhya Sera Ch I. Yaa. सगरीजात् संकेति Ilid. Ch. III. 3.

सेनापाना दाड़ी विवेष केवसे सै *। Sánkhya Prabachana Váshya (Vijnán Bhikshu) Ch. I. S. I.

'xaxviii INTRÓDUCTION.

of Homa sacrifice (1) in the Ayurveda .. Stripped of its allegory the myth may be explained quite in a pathological line. It means that when the Pitrika Shakti, the process of destructive metabolism (Pita, father or Shiva in Hindu mythology being the god of destruction or disintegration) of the body is not properly served by the factors, which nourish its constructive metabolism (Father of the Matrika Shakti), 'the excrements and excretory process of the body are arrested (by the wrathful deity), and the heat generated in consequence is fever. Fever, then, is a disease of defective digestion and excretion. Whenever this Pitrika Shakti is disturbed or'not properly served there is fever, and heat is one of its esseotial effects. With a precision and love of details, which mark the best days of Bráhmanic literature, Sushruta lays down rules of diet and conduct to be observed by the enceinte, from month to month, during the whole period of gestation, and gives medicinal recipes for the development of a partially atrophied child in the womb. A perusal of the Chapter on Marma Shariram would leave no doubt for the conclusion that anatomical know- ledge was cultivated by surgeons and soldiers alike. A knowledge about the locations of the vulnerable joints, or nerves, or vein anastomoses where a blow or a little pressure may enable him to make short work of his man could not but be dearly prized by the soldiery at a time when the fate of a war was often decided by the success of a single champion, and we have reasons to believe that a scientific system of wrestling was formulated in the light of the Sushruta Samhitá, and practised by the gentry of ancient India much like

(1) भाहिताय सदा पम्मान्यन्रात्ीनडीति यः। घटविंभन सपसानि राविणां हितभोजन: । Charaka Samhitá,

INTRODUCTION. ** x*ix

the Jiujitan +(Skr. Yuyatsu, the intending fighter) af modern Japan, (1). Sushruta's Physiology :- But if Sushruta is ad+ mired so much for his practical and scientific cast of mind, it is his writings on Physiology, (which is practically the same as the one adopted by all schools of the Ayurveda) which have appeared as a stumbling block to the intelligence of many a Western and and Eastern scholar. European Sanskritists have thought fit to translate "Vayu," "Pittam" and "Kapham" (the three main physiological functions) as air, bile and phlegm. But nothing could be more misleading, or erroneous than that. A right understanding of the science of the Ayur- vedic medicine, in all its branches, hinges on a right concep- tion of the Vayu, Pittam and Kapham, so we should like to clear up the nature of these three physiological factors before proceeding farther in our enquiry. Antiquity of the division :- A reference to these three physiological factors of Váyu, Pittam and Kapham, under the name of Tridhatu, is first met with in the Rikveda, (3). Sáyana explains the term as a synonym for Váyu, Pittam and Kapham. The Vedic physicians possessed åt least a considerable knowledge of the process of diges- tion(4), the circulation of gas in the human organism, and of (1) It is curious that the phonetic and etymological resemblance between Sanskrit "Juyutsu" and Japanese "Jiujitsu" (would be fighter) should be so close. Perhaps it was the Buddhist missionaries (and they were not always peaceful hermits) who had carried with them a system of scientific wrestling from India, which was subsequently developed in Japan. Compare with the complete Kano, Jiu-Jitsu (Jeudo) by H. Irving Hancock and Katsukuma Higashi. Chart I and III. (3) * * * विधातु धर्षा बहत' मभस्पती।

Sáyana explains it as Rik. Samhita. I. 3. 6.

वार्ताप्रतश्ेभ वातुवयोप समनविषयं सुख वहत। (4) चाप: पीताखीवा विधोयनी। तासां यः स्वविष्ठोधातुतन्म वं सवतति, योमध्यम सलीडितं, योडनिष्ठ: सः प्रायः। दध्र: सीम्य ! मव्यमानसय यीडनिया स करः ससुदोवति तत सविभंवति, एवमैव खच्न सोन्य! चम्नस्वास्यनानख योषगिमा स खर्: ससुदीवति। * Chhándagya Bráhmana.

INTRODUCTION.

jad functions of Besh, fat, mu tandons, Fand : carhlages. But to the Kebitryas ot thve tbelongs the glory of frst formulating s systematto' e .sciener,.to which end Sushrota as a sorgeon contribute no meah a.quota. In the light of Western sclence the actions of living matter, varied as they are, may be rednoed to three categories, viz. (a) Sustentative, (d) Gamwve,, and (c) Correlative functions. The second teasive with the entire existence of a living organises eshruta `observes some such distinction among the functions of a living organism when he denominates the living body as the "three supported one" (Tristhunam), and descrives the normal Váyu, Pittam and Kapham as its three supports. We wonder how the term Váyu, meaning nerve force, can be confounded with the same term meaning air, since Sushruta derives the formet! from the root "Va," to move, to spread. Váyu, according Lo Sushruta, is so called from the fact of its sensory and motor functions such as, smelling, &c. But the Vayu in the Ayurveda is not wholly a physical or organic force, it nas its spiritual aspect as well which does not legitimately fall within the scope of our enquiry. It is safe to aver towever, that the Ayurvedic physiology, like its sister science in modern Europe, is concerned more with the invisible molecular components of the human brganism, than with the workings of its gross members. The holy Agnivesha warns the students of physiology igainst the danger of regarding the human system as some- thing osbet chan the aggregate of molecules (1).

(I) दरोराबयवास्ु अर्वान्ति, पतिवत्तादनि

Charaka Samhitá ShaziraethAnan, Chap. VII.

-The th and Kaphnh :- The actions of living so may bé reduced to./thmee categories. either-(I) fanctions which agect the materiai cot apoafpion of the body and determine ite mass, whịch is the bátande d the pronosses of waste on one hand and thos pf assimllatiot on the other. Or(a) they are functions which subsbsye the process of reprodaction which is essentially 'the detich- ment of a part endowed with the powers of developing' inte an, independent whole, or (3), they ate foncttons in . virtues of which one part of the body is able to exerta direct influence on another, and the body, by its parts as a whole, becomes a source of molar motion. The first may be termed Sustentative, the second Generative, and the third Correlative functions. The above is the sum and substance of the works which a living matter has to perform. But setting apart the prooesses of reproduction as a subject for future discussion, we shall now try to examine what the other two functions are as understood by Oriental thinkers. In the Mahábhsratam the Prána váyu is deseribed as a force, akin to electricity It is some- what like a fash of lightning (t). This fact ationce shows the errors of confounding Prána vdyu with an effete material -- with gases generated during the processes of digestion." Shushruta describes it as a force, (2) which sets the whole organism into motion. Self-evolved, it acts as the principal

(I) पायणान व सूतामां आय नम्यसियोयती। प्ेश्यवय मंक्ञातान् पुनजाजीयजांयय ॥* प्रथम: मबमे नाने मवाड़ी नाम योहनिल:।

ihánt Parva S. 39.

(#) Force may be defined as that which tends to produce motion in a body at rest, or to produce chatige of motion in a body which is moving. -Daschanel. 6

ecor that determines the genesis, continuance and disin- if of the living body. It is the primary cause-an all-in al that governs our organic as well as our cognitive faculties. Its special feature is that the vibration, that is produced in it, instead of travelling like light in a transverse direction, takes a course as the controller of the correlative functions of the system. It maintains an equilibrium between the Pittam and Shleshmå which are said to be inert. (1) But for this adjustment the living body would stand in imminent danger of being consumed like fuel by its internal heat or fire. Taking into consideration the various functions the living body has to perform, Sushruta attempts a classifica- tion of Váyu into Prana, Udana, Samána, Vyána and Apána, which, in detail correspond to the divisions of functions performed by the Cerebro-spinal and Sympathe- tic nerves of the Western physiology. Tántric literature abounds in the descriptions of the Nádichakras (nerve plexuses) and contains a more detailed account of the motor, sensory, and mixed nerves according to their differences in their functions and relations In short, the term Váyu may not only be rightly interpreted to mean the nerve force, but is often extended to include any kind of electro-motor or molecular force (as when we speak of the Váyu of the soil), though the term is loosely applied now to signify gas or air. The Rishis of yore gave the name of Váyu to the bodily force in the absence of any suitable nomenclature. little suspecting that it might be confounded with the atmospheric air by the foreign translators of their works.

(1) A वायुलवयनवर: प्रवर्तकत् हानाम्। Charaka, Sutrasthánam. Chap. XII.

B पित्त पङ़: कफः पङ्, पड्चो मलघातवः। वायुना यव नोबन्ते तब बन्कन्ति मेघवत्। Inert is Pittam, inert is Kaphah, inert are the Malas & Dhátus Like clouds, they go wherever they are carried by the Vayn.

INTRODUCTION

Pittam :- The function pf the' Pittam consists id metamorphosing the chyle, through a graduated Series of organic principles, to a protoplasmic substande fike sperm in men, and the ovum in women. Thus we see that the Pittam of the Ayurveda corresponds to metabolism of Western physiology. But by a confounding carelessness of terms the excreted portion of Rasa and blood though ultimately connected with those normal physiological processes has been respectively styled as the Doshas or defiling principles of Kaphah and Pittam. Again, as in the case of soil, the terms Váyu, Pittam and Kaphah are extend- ed to denote magnetism, kinetic energy and humidity of its molecules. The circulation of blood is connected with the Pittam, while the circulation of lymph chyle (Rasa) is related to Shleshm the two combinedly forming what is called the sustentative function of the Western Physiology. The term Pittam, which, by its etymology, signifies the agent of metabolism, has been loosely used by our Ayurvedic physiolgists to denote two different organic principles from an observed similarity in their nature and functions. Pittam mn Sanskrit means both bile and meta- bolism of tissues as well as the bodily heat which is the product of the latter. Hence a few commentators lean towards the view that Pittam is the heat incarcerated in the bile, and the principal agent in performing digestion (1). The real import of the term may be gathered from the five sub divisions of the Pittam, made by our Rishis according to their functions and locations, and which are called the Páchaka, Ranjaka, Sadhaka, A'lochaka and

(1) द्रवतेन: समुदायाइ्कसापि पितस् तेजोभागीडतरिरिति, तेन पिततमप्यभ्रिवलवते। पतितापितायी भोचकवत्। परमार्धतम्तु भात्: पित्तातित्न रवेति सिहधान:। Madhukosha,

constructive or destrucrivý, are called Pittim, daid to be in the' products of those processes peram, bile, blood, albumen, etc., which are .either antinl to the substance of the body, or to the ,proper aee of any orgimic function. Hence we learn that tlatent in Lásiká (Serum), bloođ, lymph chyle, yeto and in the organs of touch and sight. In rds metabolism goes on in those principles and the humhan organism (1) either as a sustentative or as a cognetic physiologicat process. First, we have the Pächakágni or the heat of digestion, which is situated in the region between the stomach and the intestines ; (2) and being a liquid fire or fluid heat incarcerated in the secre- tions of the liver (bile), it is primarily concerned in digesting the four kinds of food (as they meet it in the abdomen). Thus we see that the Páchakágni of our Ayurveda is the same as the bile of Western physiology, its other function being to differentiate (precipitate) the nutritive essence of the food from its unutilisable portion, and to act as an excrementitious matter. It is this Pittam, which makes metabolism in other parts of the body possible, (3) by helping the organism in acquiring fresh energy.

स्मण्डन न पिततस नामिरन विभेवत म Bágbhat (Sutra Sthánam ch. XII ) (a) The bile assists in emuisifying the fats ot the foods, and thus rendering them capable of passing into the lacteals by absorption *. The bile has been considered as a natural purgative * * * The bile appears to have the power of precipitating the gastric proteoses and peptones, together with the pepsin, which is mixed up with them. * * * As an excrementitious substance, the bile may serve as a medicine for the sepama tion of certain highly carbonaceous substances irom the blood. Kirk's Physiology Ch. XIII. pp 377-378 (3) वक्ख्मेयपिचाना मेकवानमठया्म्। नरीति वलदानेन प्राचर्थ नाम अनुच, तम्। Bágbhat Sutra ch, XII.

t, The sochdd Find of Bittam itcated Runjaki or, pigtent Pittam, homthé circumistance of' itsw imparting the characteristio colour, to the traph chyle as it is tjansformed' into blacd by, coursing throogh the liver and spleen, where it is ldcated (4). The thind kind of Pittam (Bedhiaka) is situated in the heart, and indtrectly assists in the performance of cognitive functions in iman by keeping up the rhythmic.cardiac contractions (2). Perhaps ît is this view of the heart's contraction that predisposed many of our ancient physio

(1) 4. The colouring matter of the bile is derived from and is cloncly related to that of blood, since the qualities of the bile pigment secreted are markedly increased by the injection of substances into/the veins whach are capable of setting free hæmoglobin Kirk's Physiology-(Metabolism in the liver.) Ch. KII. p. 5o5. B. There seems th be a close relationship between the colouring matters of the blood and of the bile, and * * between these and that of urine (urobilin) and of the feces-+Ibid Ch. VIII. p. 376 c. It seems probable that the spleen, like the lymphatic glands, is engaged in the formation of blood corpuscles. For it is quite certain, that the blood of the splenic vein contains an unusually large number of white corpuscles. ttt In Kottiker's opinion, the development of colour- less and also coloured corpuscles of the blood, is one of the essential functions of the spleen, into the veins of which the new formed corpuscles pass, and are conveyed into the general current of the circulations. Ibid. Ch. XIL

(a) A. The contraction (of the heart) can not be long maintained withoot a due supply of blood or of a similar nutritive fluid. ** * The view that is at present taken of the action of the heart is * * that in heart muscle, as in protoplasm generally, the metabolic processes are those ef mnabolism or building up. which takes place daring' diastole of the heart * * * and the katabolism or discharge which ia manifested in the contrac- lion of the heart. Kirk's Physiology (metaboliom of the heart). Ch. VI.

Bebhat Sutra. Ch. XII. 13. 4 ,

INTRODUCTION.

'as the seat of cognition / Vuddhi

The fourth, which is the Alochaka or the Pittam of sigtit, indicates the metabolic process in the substance of thẻ retina (Drishti) which gives rise to visual sensation. (2) The ffth is the Bhrájakágni or the Pittam in the skin which produces perspiration or helps exudations from the skin by evaporation In short it is the Pittam which keeps active, under certain circumstances, the secretions from the sweat and sebaceous glands of the human skin. Kaphah :- Sushruta is o e in holding with Foster that "the animal body dies daily, in the sense that at every moment some part of its substance is suffering decay, is undergoing combustion." The etymological significance of the term Shariam (Skr. Shri, to wither up) testifies to his knowledge of the combustion that goes on within the human system. Three kinds of fire are detected in the body, which are sure to feed upon its constituent principles in the absence of proper fuel in the shape of food and air. It is food and the fundamental bodily principle of Shleshmá, which is cooling or watery in its essence, that fly to the rescue of the organism, the latter (Sleshmá) surcharging it with its own essential humidity and keeping intact the integration of its component molecules. The Rasa, or lymph chyle which is formed out of the ingested food, prevents the internal bodily fires from

(1) The seat of the moon is at the root of the palate and that of the sun is at the root of the navel; the place of the air (or breath) is above the sun, and mind dwells above the moon. Chittam (or the passage between the mind and the spirtual soul) dwells above the sun, and life dwells above the moon. Jnána Sankalını Tantram, International Journal of Tantril order (New York) Vol. V. No. 5 p. 109. (2) It is supposed that the change effected by the light, which falls upon the retina, is in fact a chemical alteration in the protoplasm, and that this stimulates the optic nerve-endings. Kirk's Physiology Ch, XVII.

INTRODUCTION.

preying upon the. vitals by coursing freely through the whole organism. The Rasa. thus generated, undergoes a sort of purification, the purified portion being called Prasádabhuta, and the excreted portion Malabhuta, such as are found as effete products deposited in certain pores of the body. Kaphah or Sleshma is that pertion of Rasa which fills all the intercellular spaces of the body, thus holding them together in a kind of cooling embrace (Skr. Slish to embrace) and prevents (I) the dreadful combustion which would otherwise have been caused by organic heat. Our Acharjas have classified the Kaphah into five different kinds such as the Kledaka, Avalamvaka, Vodhaka and Shlesmaka according to their different functions and locations in the economy. Dosha :- The lymph chyle, born of the digested food, and which courses through the body, potentially contains the elements which build the different tissues of the human organism. Under the influence of metabolic heat it is progressively transformed into blood, flesh, fat, bone, marrow, semen and Ojah In other words, under the process of physiological metamorphosis, the lymph chyle sets free that part of its constituents (2) which possess blood-

(1) A श्ेभाग्रिसादन :- Bagbhat

पाखयेत् प्रयवसस् सि्थ्रितौक्ायुर्वलस्यिति: । Charaka Chikitshasthfinam. Chap. I5.

(2) A. कैदावेतु यथाकुत्या: पुच्यन्ति विविधौषधीः। तथाकलेवरी वातुन् स्व्जाम् बतयते रडः।। Bháva Mishra. B. खले कपोतन्यायेनाइयसनरस: पृथक पृथक् धातुमानें मतः सन् रसादोग्

रत्षपोषकी रसभागो रत्रं पोषयति। एवं मोंसमेदप्रमृति पोषचडपित्रे थ। Chakra Datta's commentary on the Charaka Samhitá. Sutrasthánam. Ch. XXVIII.

npextures of che body and to onr progreisive series of metabolism toDiel NTdus with the .derangement of the bodily Vayu the free coursing of the lymph phyle through the Pittam (metabolism of tissues), in any papi- o the body, is also affected by reason offits dod thus causes an increase or diminuf dcreted portion of the Rasa, which is another uame for Kapham during the progressive metabolistn. Thus we see that, Váyu, Pittam, and Kaphah, which, in their normai state, are the three supporting principles of the body are trausformed into morbific diathesis by increasing or diminishing the bodily heat, secretions, or excretions.t Thus congestion and inanition (atony) are the two main forms of disease recognised by the Ayurvedic Patholo- gists, the former being held amenable to resolution or elimination, and the latter to local feeding or nourishment. Agni and Dhátvagnis :- We can not better conclude this portion of our dissertation than by speaking a word of two about Agni. Sushruta raises the question whether there is any kind of fire in the human organisn other than the Pittam ; or are they identical ? Sushruta holds that the Pittam is the only fire present in the system, in as much as all acts from the digestion of food to the disintegration of tissues are performed with the help of the Pittam, which includes within its signification what is connoted by Anabolism and Katabolism of Western Physiologists. But Agnivesha and certain sections of the Ayurvedic Acharyayas hold that there

Bhávapralciabn Part I.

Cheraka Sutrasthnam Chap. I.

are' five Anjali-fuls of Agni (1) in the hamab oreauism. This discrepancy' is best explained away by induding one Yava measure of Agnì (eazymer, ferment) in the five Anjali-measures of Pittam. The Ayurvedic Physiology recognises the existence of another kind of Agni, which is called Dhátvagni (proto- plasm) and which it classifies into seven different kinds. Arunadatta, the celebrated commentator of the Ashtánga- hridayam, holds that there are as many Dhátvágnis as the constituents of the hody. (2)

(1) पच पित्तस-Charaka Samhita. (2) A एवं पाचभौतिका वचय :- एक उदराभि:, सतभात्वपयो बच्चनाना पति वयीदमाऽग्रयः। नगुपार्षिवादाभामि: पक्कसय पुगः धातुभामि: पाक् बातुना- मपि पायमोतिकत्वात् तवाि पार्षिबादाभाभायः। तैश पार्षिवाढाभाभि पुनः पाक:। Arundatta. B. तथा सप्तपु सिराज्ते सलोऽभ्रिमतानि। पच्पु मांसपेशी मतेबु च पच्चाभरिनतानोति। Ibid. तेजो रसाना सब्नेषां मनुनानां चटुचते। पिचीषथ: स राेन रसो रकलमक््ति। वायुन्बुतेजसा रतमुकथा चाभिसयुतम्। सिविरतां प्राप्य मांसं स्यात् सोचण पक्कमेवतत्।

पुषिष्यामन्यानिवादोनां संधात: सीभबाह्तः। वारत्वं प्रयरोत्यख जायनेडसिव ततोदचाम्। करोति तव शौषिय्यमस्यू1 मध्ये समौरय: ।। मेदसासथीनि पूर्य्यन्े बेडी नज्जा ततः भ्ूतः। तष्मात् मजब्तु य: खेड भम्रा संजावते तनः।।

Charaka Samhitá, Chikitsásthánam. Chapter XV. सपर्सिंदिष धातारो पातवी डिबियं पृनः। ववाक्ामग्रिमि: पार्ड शान्ति सिट्ट मामृदवः ॥ Vid Ibid Chap, XX,

a the solids is tmansfarmea t t i(Bhinagnt) which, becoming liberated in the the heat of digestion, (1) Alt those forms of solar heat. The Dheta fe inert in the organism. It is the Vsyo m frnd and makes them operative. The Atváguis (protoplasm) of the muscle are not of ind as that of the arteries. We cannot resist templation of quoting a few lines from Poster's siology on the subject ..

(ग) र., दध वीन्य यथा मय्यमानस बीऽनिमा स सहर' समुशोववि एव

Chhándogya Upánishad4

पदस्व मोदनार्देरय्यमानस्य सुकमानस्य चीदव्यॅन भमरिना बायु

Chhándogya Bhásyam, + e These facts and other considerations, which might be brought forward, lead to the tentative conception of protoplasin as bejng # substance (if we may use the word in somewbat loose senne) not only unatable in nature but subject to incessant change, existing indeed as the expression of incessant molecular, 1. e. chemioai dad physical change, very much as a fountain is the exprenren" of fncessant replacement of water. We may pieture to odrelyel ithe total Phange, which we denote by the torm "membolism, ra wonsisting ön the one hand, of a downward eeries of (Katabolic changes) a stair of many steps in which the more complex bodies are broken down with the setting free of energy into simpler walte bodies, and, on the other hand, of an upward series of changas (sabolic changes) also a stair of many steps, te which the dead tood ot varying simplicity or complexity is rith forther aasuniption of energy boilt up into more and more baiplex hodies, The sammit of the deirbie stair we call "protoptmun" whether 'te tite right to speak of tta ningte body sin the dhnmleal spnse of that word or as a

mnin come way br several bodie it an the tery summit of the double stpin or as we ebo

as the tipmomt steps in aither cide,, we q Even if this be a sirdple substance formi ita existehce is absolutely temporary, at ont the next it is uamade matter, which ss paseing through the phune of life, rolls up the ascending step to the top and forthwith roll down on the other side * Further the dead food itself fairly, but far from being wholly stable in character, becomes more and more complex living material. It becomes more and more explosive and when it reaches the sum- mit its equilibriom isover-thrown and it actnally explodes. The whole downward stair of events seems in fact to be a series of explosi ves by means of which the energy latent in the dead food and augmented by, the touches through which the dead food becomes living protoplasm, is set fres. Some of those freed energy is used up agkin by the materal nteelf, in order to carry on tlus same vivification of deid food, the rest leaves the body as heat or motion. if this be samitted it almost inevitably follows, that what we have called protoptasm, can not be always the snmne thing ; that there must be many varietaes of protoplasm with different qualitien and with corresponding different molecular structue and composition, Using the word "pretoplasm" in this sense, it is obvions that the varieties of protoplaspsime numerous indeed, almost mnumerable, The molecular protoplasm, which brings forth a contractile kata- state most differ in nature, in composition, that is in construction froma giandular protoplasm where, kata-state is a mother of Earment, Further the protoplaam of a swiftly contracting striped nusqular fibre must difter from that of the torpid, smooth, anstristed ibre the protoplasm of a human mnscle fhust didfer from that of Bheep or a frog, the protoplaem of one suscle must differ from tha of another muscle, in the same kind of animal, and the pro- toplasm of Bmith's biceps must difter from oas of Jone's-Foster,

INTRODUCTION

led Dhátas or fundamental principles of the economy, whn in virtue of their correlative and sustentative func- tions, or with the help of their subservient processes of metabolism and lymphatic circulation, they ensure an equi- poise among the different vital and physiological processes in the whole economy which is essential to its perfect health. Biologically considered they are but the primary subtle dynamics of organic life, or as Sáyana expresses it, the three fundamental principles of the body .* But when this healthy equilibrium is disturbed either through the agency of any extrinsic or idioparhic factor, when any one of them is abnormally augmented or dominates the other two, thus altering their mutual relation in the economy, naturally certain pathological conditions arise which form the esse of a disease ;t or in the parlance of the Ayurveda they are said to have been transformed into Doshas or morbific diathesis. Even blood, which, according to our Acháryayas, forms one of the fundamental principles (Dhátu) of the organism, may be designated as a Dosha (morbific diathesis), when owing to its congestion in any particular organ or member of the body, it brings about a disturbance in its general vascular system and produces pathological conditions which are offshoots of its own deficient or disturbed circulation. They are denominated as Malas, t when observed still in grosser or superficial principles of the organism producing those excretions, or organic lesions which appertain to the sphere of morbid Anatomy. Thes we see that the Ayurvedic princiales of Váyu, Pittam and Kaphah embrace both the biological and pathologi-

· विधातु मर्मा बहंत। बातपितकक नमनविषयद्द्धं वहत'। Sáyana's Commentary Rig V. I A. यातुवेषम्यभिमित्ता: व्याचयः। Charaka. मरीरदुमबादीयो चातवो दश्भारखात्। बावपिन कमान या सखिनी बरयानावा: । भाडपर।

INTRODUCTION.

cal principles of the organism ; or in other words, the Ayurvedic physiology elucidates and investigates the causes through which the same principles, which sustain life and the organism, are transformed into the dynamics of disease, lastly pointing out the grosser excretory changes and organic lesions in the external or superficial plane of existence, which form the subject of morbid anatomy and are sometimes confounded with the disease itself. In the Vyu, Pittam and Kaphah of the Acharyayas we have at once a complete picture of the finer sustentative forces of the human economy as well as their antithesis, the construc- tive as well as the expulsive forces of the inner man, to- gether with an exhaustive analysis of their grosser products which legitimately fall within the sphere of morbid ana- tomy. A real knowledge of the nature and functions of the Váyu, Pittam and Kaphah may be useful in giving a deeper and clearer insight into the principles of true biology or pathology. It is incorrect to translate Váyu, Pittam and Kaphah as air, bile and rhlegm, except under certain cir- cumstances. Váyu, Pittam and Kaphah are air, bile and phlegm only when they are transformed into Malas or grosser organic excretions which are supposed to be so very intimately connected with factors, pathogenetic or pathological, but they are not air, bile and phlegm in those planes of their functions which determine the genesis, growth and continuance pf- the organism, as well as its death, decay and disinteg ation. The knowledge of a region without that of its antipodes is but a half knowledge, and the principle of Vayu, Pittam and Kaphah is the only one of its kind that tries to embrace the whole sphere of organic existence. Ojah-Dhatu :- From what has been stated before it will appear. that during the process of tissue-formation, the lymph or chyle, under the influence of Pittam, or metabolic heat, is transformed into the same, the refuse or un-utilisable portion of it being passed off through the

ph, blood, muscles, bane fsmovith & fomale roproductive elements. mice it usmor eatret of surprise when we figd b Kyur. i this Soma, or Ojah-Dhatu mentioned as lying dtw the human organism and described as the essenpe of bhyle, blood, &c. (1). The terms Rasagata ata. Ojah are therefore used perhaps in the sense offpodern strum-albumen, blood-albumen, &c. The male & female reprodpctive elements, according to this view, form the essence of the body as a whole, and the Ojah, which is abundantly found in these protoplasmic celts, is the quintessence of a quintessence. The muscle of the Heart alone, according to Charaka, is chiefly associated with this energetic substance, which is of a bloody yellowish colour &. possesses both cooling & heat-making virtues. (z) In diseases caused by defective assimilation it is said to be ejected through the kidneys and to pass off with the urine (as in certain types of Prameha) (3), whereby the patient gradually loses strength, flesh, and healthy glow of complex- ion inasmuch as these are but the accompaniments of its

(i) योजणतु तैजीधातृनां शुक्रान्तानां परंब सम्। पदयख ममि व्यापि टैइस्यितिनिवश्नम् । Vágbhat. (2) दृदि विउति यच्बुम' रकनीवत् सपीतकम्। योन: शरोरे सख्यात तब्राबाना विभासनन । Charaka (Sutra Sthinam) Ch/ XVII. (3) A. सैरावतगतिर्वायुरीय मादाय मसति। बदा बि तदा सम्ो अपमिका भवर्य के है Charaka (Sutra Sthánam) Ch. KVIt. B. योग: पुनर्मपुर-स्भाम, नद्रीस्याड वाबुत कयायलेग पनिकंडम सुता- आविडनिय्सम् महमेर करीवि। Çharaka (Shárira Sthinam) Ch. IV.

ob tateat i tbe batter (Chrttam) lies iatont in milku(u ADallana Mih a, the celebrated commentator of the uhita, has defined Ojah as a fatty'snbstrace dy combustible, m its charac.en Thus tai the course of tissue combistion its egeess quabtity is dnposited especially ia the fertale body as fat which (prodaces that peculiar softness and elegance (2) The presence of Ojah in urine is said to indace Madhumeha (3). Taking this fact alone into consideration one is inclined to the bellef that Ojah must be something of the nature of sugar. As a consequencé of these different interpretations of Ojah the quéstion arises whether thère is present in the human organism any such common element that produces either tof these two important oxidising materials, viz. fat and sugar. It is a demonstrated fact in modern Physiology that glycogen is found in other tissues and organs besides mn the liver, Tussues of embryos and of young animals as well as newly formed pathological growths may be said to contain glycogen. The activity of the heart, as well as the development of the fetal body (4) is largely dependent

(r) A. पीज: स्वमरीरख खिन्ध भोत खिथर' सितम्। सोनाक्न' भरोरख मलपुटिकर मवम्। Bhávaprakásha. Part I. B. चीरे एतमिन सदीब ननम्। Bhávaprakásha. (2) सैगोइपयायय नमभः पथ्मानाया भतूनाममिनिस्तमनरसव भेकनात दसाका जो्यां हिमेबतो भुवविसेन नार्दन सोडनाम सगत। Dallana Mishra (3) See Note 3 (B) Page liv.

सर्मन्य नार्म उद्य समानियत यण पुरा म Charaks Sataathinam, Chap, XXX.

INTRODUCTION.

upon this Ojah-dhátu which may be best translated as glycogen in the parlance of Western physiology. In fact, our Acháryayas have used the term "ojah" to denote that vital principle in the organism which is essential to the maintenance of a healthy combustion in its tissues and to the .due performance of their normal functions and activities, no mätter whether that principle is patent in the form of proto- plasm, protoplasmic albumen, glycogen or mucosin (Prákrita shleshma)* in accordance with the difference of their func- tions, geneses, and conditions of protoplasmic metabolism. In short, they were cognisant of the fact that fat and sugar are evolved out of a common basic principle in the organism as has been very eruditely demonstrated by Dr. S. N. Goswámi, B. A., L. M. S. in his treatise on Pumsavanam t It is far from our intention to thrust this opinion on any one ; we have simply stated our conclusion in the . matter and will welcome the result of fresh enquiries on this subject.

• A. प्राऊ्मतस्तु वर्लं स्रेषा विछ्वती मल उच्चते। सचेवोज: का,त कायेस च पाभोपदिश्यते॥ Charaka Samhita Sutrasthánam, Chap. XVII.

B. दृदनस्वापि धात्वभाववकल्वनं स्थानविश्रेषात् कार्य्यविश्रेषाज। Chakradatta's Commentary S. Samhita, Sutrasthanam Chap. XV.

t "From these extiacts it appears to us still more vividly that our countrymen did also discover, like Dr. Pavy, the importance of fat and sugar in the animal economy, as well as the mode in which they can be elaborated from one common principle. (76-78). A comparative study of the two systems of medical science, Indian and European, has led us to arrive at this conclusion; if we, therefore are not inclined to identify Ojah with albumen, as it has been done by some modern Indian commentators, we have reasons to believe that the aforesaid extracts have not as yet received sufficient consideration from them, as forming the nutritive basis of the procreative elements ; in short the subject has hitherto been neglected or, at least, been placed in the back-ground, rom want of attention on the part of those whose business it was to investi- gate into the truths of Science. To hold that Ojah is kept in, deposit in the heart, as a reserved food material, for the maintenance of its own work

Spácc độct not pérmit us to give hore even somathing ke a satisfactory eynopsis of the phisiology of Siwaruta. + It in enoughi for our purpere if we can create for dur fedors an iaterest in the various physidlogicăt probtoms 'dlsousspd by our author in this part of bis worle, or in his desohiptin of the various physiological processes, which are essentiat to the healthy continuance of haman economy. But if. , Hindu physiology is startling in drs demonitration of the

as well as for the production of germinal seed, is to admit that effigiency of reproduction depends enurely upon the efficiency of this important sub stance in the body.". (76) मुकसिन्धाययवणान्तिमान' ममन्नतास्।

सेभा परिरम सेदच मांसचाति म्बर्स मे। ते रावतगति बौयुरोजचादाय गच्ति। यदावसि तदाकको मधमेड: प्रवर्तते। चरक: (77) इत यमा अतवचीरखेर. तर्थय सेजोउपि हात्खप पुसेळ । उज्नणित्र: (78) तेजोसयाम् वं क्रमशः पच्यमानानानं धातुनाममिनिष्टतमन्रम्थ लेहजात' वसाख्म सोखा विधीवती भर्वात तेन मार्डर्यं मौकुमा भर्वात। - Ibid.

76. Those who partake of heavy and cooling food abounding in acids and salts, of new rice, and beverages, or constantly enjoy sleep and luxuries, or neglect the exercise of body and mind, or who habitually abstain from the use of corrective medicines, help to accumnlate in their bodies phlegm, bile, fat and fiesh ; and these interfere with the functions of the Vyu. which causes the Ojah to be displaced from its proper place down in the bladder and prodnces glycosuria. 77. As Ghee pervades the whole of milk, so Teja (ojah) permeates all the tissues of the body. 78. Teja (Ojah) too is combustible ; in coarse of tissue-combustion, the excess quantity of it gets depopited especialty in the female body as fat which prodnces softness and elegance. 8

INTRODCCTION.

fact that growth is not the only condition of life, that vitali- ty is somewhat independent of the physiological processes, that the inner man, with the help of Yoga, can long survive even without food and respiration,* and that death and decay may be arrested to a considerable degree by com- pletely stopping many of those physiological processes in the body,t which are considered so very essential to living by the savants of the West, then Hindu pathology is unique in its conception of the nature of disease. . Sushruta's Pathology :- What is it in a man, asks Sush- ruta, that falls sick ? What is that that we treat medicinally ? Thè body or the mind ? Sushruta says that, "anything that afflicts the inner man (self or Purusha) is diseaset and that disease has its primary seat in the inner spring of vitality from which it flows out to the surface, the external body". In man, as in everything else in the universe, the direction of the inherent force is from the centre to the circumference. The shock is felt first at the centre of vitality, whence it is transmitted outw ards and thus affects the energy which holds the molecules toget her. Dvyanuks and Tryanuks (Binary and tertiary atoms) of which the gross body is composed, and further opposes the dissolution of those molecules into their elemental constituents in the living organism. Even in cases of external injuries such as snake- bite, etc. the potency of the virus is carried at once to that centre from whence it is almost instantaneously transmitted through the external channels of the body to its surface,

मछकूपे सत्पिपासा विवृत्ति। शूर्मनाद्या न्यंप्यैम्। Pátanjala Darshanam Vibhutipáda 29-30 A. + सोपक्रम निरुपन्ञामत् कर्मा तत्संयमाद परामज्ञानमरिष भ्योवा । Pátanjala Darshanam. Vibhutipáda. 21. A. 1 मसात् पुरुषोगषिट्टानम्। तहुख संयोगाय व्याचय इताचन्त। Sushruta samhitá Sutra. Chap. 1.

INTRODUCTION.

otherwise what purpcse does the váyu (nerve force) serve in the human economy? What do those myriads of Chaitanya- váhini Nadis (sensory nerves ) exist for in the human system ? In all diseases the subjective sensations are the first to be experienced. "I am ill," "I feel hot," etc. are the voices of sensations, which form the "esse" of the disease, Disease then is a force and not matter .* Pathology of Tridosha :-- Sushruta, though adopting the Vedic pathological dictum of Tridhatu, bas expressed a very clear opinion on the subject. He observes that the relation between a disease and the deranged Váyu (nerve force), Pittam (metabolism) and Kapham (unutilised product of the system), and the pathogenic factors which lie at the root of that disease, is not real but contingent. These morbific principles may permeate the whole organism without creating any discomfort, and it is only when they find a distinct lodgment, and are centred in some distinct part or tissue of the body, that they become the exciting factors of disease. Drug Potency :- The next question which naturally arises in connection with such a theory of pathogeny, is what is medicine, er in other words, what is it in the drug that cures ! Sushruta, after closely investigating all the theories on the subject, inclines towards the opinion that it is the potency of the drug that i, curative, though he observes that inasmuch as potency cannot exist independently of a drug, a drug is of primary interest for all practical purposes in therapy. Drug-Dynamisation :- "It is the potency of a drug that cures a disease". The potency is administered best

• That Hahnemann's theory of disease was long before fore- shadowed by Sushruta, will appear from the above extracts from his works, Hahnemann observes that, when a person falls ill, it is only this spiritual self-acting vital force, everywhere present in the organism, that is primarily deranged by the dynamic influence of a morbific agent inimical to life-Orgenon,

ch are prepared by suócesstvely boiling or cooking.them with drug-decoctions, we cannot reven detest the trace of any of its component drugs, but still we know how potent and efficacious they prove in the hands of onf Vaidyas. When Sushruta formulated the procots ofafreparing medicinal oils and Ghritas, and laid down the use of Shatadhautam Ghritam (clarified butter, a hungred times washed with water in succession), Sabasrapák Tailam (medicinal oil, successively cooked a thousand times), or Kumbha-Ghritam (clarified butter, a hundred years old) it may be fairly said that he was in sight of the principle of drug-dynamisation. Principles of A'yurvedic Treatment :- Ayurvedic phy- sicians practically recognise two different sets of principles in the domain of practical therapeutics, which may be stated in the terms of their western colleagues as Laws of Similars and Contraries .* This apparent contradiction has been fully' accounted for and explained in the writings of the latter day commentators, but it does not fall within our province to enter into these disquisitions. In addition to those, Sushruta, in common with the Acháryayas of his time, never fails to emphasise the value of psycopathy in

° Similar in character to the exciting factors of a diseaseretmilar in character to the Esse of a disease-Similar in character both to the exciting actors and Aase of a disease.

Contrary in character to the exciting factors of a disease. Contrary in character to the Esse of a disease. Contrary in character both to the exciting factors and Esse of a disease. सतुन्याचि विषर्ष्यय विदुर्वसार्थकारियाद।

Mádhava Nidănam Ch I, V. 8,

rtwas distempers foc sp múch honer.+ se che choitlạn of man, the touch of the "Saimiy" hat Béen credited with the virtne of curing the sick; andi Xveshs (auto-hypnotism) and Samádhi (higher phases of clairvoy- ance) have achieved many miracles in the art of healing in India, which was the first country where it was first successfully practised for the welfare of man. Bamshodhanam and Samshamanam :- All kinds of treatment may be grouped under two heads such as Sam- shodhanam and Samshamanam, i.e. either the body shoald be cleansed (Samshodhitam) of the morbific diathesis with the help of emetics or purgatives, or steps should be taken to restore the deranged Váyu, Pittam and Kapham to their normal condition with the help of proper medicinal drugs without resorting to any eliminating process. But in cases of inflammation, Sushruta enjoins that, instead of any Sam- sbamanam remedies, diaphoresis should be first resorted to. In cases where counter-irritants are indicnted and in parts which are directly accessible, leeching and cauterisation should be practised with a due regard to the season of the year and the requirements of the case. We find in his Samhitá a detailed account of the several species of leeches with their habits and habitats. Forms of medicine :- Powders, lambatives, decoctions as well as medicated oils, Ghritas, confection and wines are the forms in which, according to Sushruta, medicines should be given. The different drugs such as roots, leaves. etc, should be culled in the seasons proper to each. He classified the sou into five different kinds for the purpose of growing drugs of different therapeutic properties. Even the virtues of different flavours and colours were ascertained with regard. to their respective actions on the deranged morbific principles of the bod. Rasayanam :- The Ayurveda being the science of life ind health, the holy Aguivesha, at thelvery commencement

INTRODUCTION.

of the therapeutical portion of his work, * has described several medicinal compounds, which improve general health and arrest the ravages of time. Theoretically speaking the science of the Ayurveda recognises no preordained limit to human existence. Life can be prolonged with the help of suitable medicines. By dint of observation and patient researches our Rishis devised many such adjuncts which can rejuvenate an old man, and supply those vital elements to an old and exhausted human body, which ebb away with the progress of years. Hence, we find many rejuvenating medicines to have been prescribed for men in health which would arrest decay and guard against the approach of senility by increasing the fundamental vital principles of the body and preventing Váyu, Pittam and Kapham from being transformed into morbific diatheses. Diet-"A good and proper diet in disease is worth a hundred medicines and no amount of medication can do good to a patient who does not observe a strict regimen of diet." Our Ayurveda, instead ot being content with specify- ing the nature of diet in diseases in general, 'mentions the names of articles, which should, or should not be taken in any specific malady, judged by the light of their properties of aggravating Váyu, Pittam or Kapham. The dietic or therapeutic properties of a large number of articles of human consumption, as well as the chemical changes they undergo in the digestive apparatus of different mammals, have been studied and analysed, and so we find in our phystque, medical Samhitas, such injunctions that barley- corns passed undigested with the fæces of à cow or

• दौर्घंमायुः मति मेधामरीग तरुप' वयः। प्रभावय' खरीदाव्य देदेष्द्रिय बम्म परं ॥ वाकसित्धि' प्रपाति' कान्ति लभते ना रसायनात्। लाभोपाधी कि भमर्ना रसादोना रसायन।। Charaka Samhita Chikitsa Sthánam Ch I,

INTRODUCTION. Ixiii

horse, should form the diet of a Prameha patient * that the milk of a she-camel should be giveu to a patient suffering from a cutaneous affection, and that the flesh of any carnivorous beast or bird should be given to one suffering from pulmonary consumption and so on. It was a cardinal doctrine with Ayurvedic dietists that the longing of a patient for any particular kind of food in a certain disease, emphatically shows that his organism is in want of those elements which enter into the composition of the article offered. Hence elaborate dietetics were formulated, which cannot but be acceptable to the most fastidious patient. Therapeutics :- The exclusiont of salt and water from the food of an ascites or anasarca patient as laid down in our Samhitás shows that our Rishi possessed a higher chemical knowledge regarding the effects of organic matter on the human system than many of us are ready to accord to these pioneers in medical science. Medical Botany :- After therapeutics comes the subject of Medical Botany. Sushruta divides the whole vegetable

• खराभ गोधेतुक संभतानां, तथा यवानां विविधास् मच्याः। दयासथा वैषुयवा गवानां, कष्पेन गोधूममयाय भच्या: । Charaka Samhitá, Chikitsá Sthánam. Ch. VI. 23. t The efficacy of such exclusion has been lately demonstrated by the researches of Dr. Benjamin Horniman (Lectures, Sanitarium, Park st. London.). + A. सघोष लवणाय्ानि विदाहोणि गुडचिच। नावाइतागि जठरी तोयपानक् वर्जजयेत् । Charaka Chikitshá Sthánam Ch. XIII. B. मूदराख्ट्टाबुदरियां सेके पाने च योजयेत् Ibid Chap. 13. C. सपाइमीष्ट, न्वथगपि साम पथ: पिडरशोअनवारिबओं। गन्यं समूवं मदिषौपओी वा चौराशन सूतींधी गयां वा। Charaka Chikitshx Sthánam Chap. 12.

ICTTON*

Frkaka Guim, Vanaspati and Viradha, This on has been miomely workod ont in, works, on mde Botany where we find such nice subdivisioms as Aavija (whose toplings are only planted), Mulaja (whose roots ooly are planted), Parnayoni, Skandaja, Vijariba (ger- minted from seeds) and Sannurudhaja. But the botany of Sushrata is more of the nature of a Materia Medica than à work on Botarty proper, thongh sometimes he mentiods the habitat.and describes the foliage of certain plants so that they may be distinguished from others of a cognate species. + The uses of metals and minerals for therapeutical pur- poses in India are as old as the Rigveda * itself. Sush- ruta describes the methods of preparing oxides, sulphates or chlorides of the six metals as the case may be. Mercury has been only once mentioned in the Samhitá and then very vaguely too. Processes for the preparation of alkalis and the lixiviation of ashes are very elaborately described. Beyond these the chemical knowledge of Sushruta scarcely extends. Hygiene and Public Health :- As a writer of Hygiene and public health, Sushruta emphasises the importance of cleanliness of 'both sririt and body. Water whose disinfecting virtues have so often been hymnised in the Vedas t forms the subject of discussion of an entire chapter of the Samhitá. Outbreaks of epidemic have been attributed to contrary seasons, to the floating of minute parficles of poisonous flower pollen in the air, and to the sin or unrighteous conduct of the community. Earthquakes, famines, and physical phenomena, which are at present attri- buted to magnetic disturbances of the earth, have been

• Lead crystals (including diamond) gold and mineral poisons sre men- toned in the I. 16. L. 29 I 55. and IV ro. of the Atharva Samhiti, उवसंतरवतमपूस् मेवनमपासुत पमानये । Rık Samhitá I. 23 5. 19

INTRODUCTION.

described by Sushruta as the usual precursors of devastating epidemics such as plague etc. Mortality among birds and an unusual death among rats and other burrowing rodents havele been included among other presaging indications of a visi- tation by Providence.' Interrogated as to the cause of such" outbreaks, Dhanvantari observes that, the Váyu (molecular energy) of the soi' is disturbed or affected by earthquakes, and seasons of unnatural drought or deluge, deranging their Pittam (kinetic energy) and Shleshmá (humidity) which produce morbific factors that affect a whole community. Sushruta, as a true physician, has elaborately dealt with the regimen of diet and conduct during the different seasons of the year (Ch. 24 -U. T. 64) which, strictly followed, should act as a good prophylaxis against attacks of many epidemic diseases, being framed with a most careful regard to the conditions of life which obtain in it, and ward off those sad breakdowns in health, which are, in many instances, the result of an unsuitable mode of living in this country. Twofold division of Time &c :- It is a fundamental dictum of Sushruta that in a case of medical treatment the then prevailing season of the year should be taken into account. In his Samhita we find two distinct classifications of seasons, one based on the peculiar physical pheno- mena which distinguish the different seasons of the year, a fact which emphatically proves that Sushruta was an inhabitant of the sub-Himalayan Gangetic Doab, the other is for the purpose of showing the respective accumulation, aggrava- tion and subsidence of morbific diatheses (Doshas). In the same manner the different quarters of the day and night have been minutely charted or set down to show the spontaneous aggravation and subsidence of the deranged Vayu, Pittam and Kaphah during the 24 hours. The influence of planets as to the production of certain diseases such as small-pox, measles, scarlet fever, &c. is almost a proved fact. As it governs the prevalence and non- prevalence of certain maladies, the aggravation and . 9

INTRODOCTION

Conlaseravation of certain existing disorders as well owe much of their origin to this potent factor. The vegetable kledic from which we glean our daily food is also subject to this infuence, and hence the discrimination we exercise in soleèting qur food on certain days of the lunar month. Cesatries have been divided into Jángala or A'nupa ac- cording as their physical features partake of the character of a dry platend or of a swamp or marsh, a Sádhárana Gne nossessing features, which are common to both, Diseases, which are natural or are spontaneously reheved in each of these kinds of country have been treated with that scienti- fic insight which marks modern medical works on sea-side or spring sanitariums. The virtues of the waters of different rivers of India were ascertained for the purposes of practical therapeutics. The therapeutic properties of the milk of a she-goat, she-buffalo, mare, cow-elephant, or woman, as well as of any of their modifications such as curd, whey &c. together with the properties of the flesh and urine of the several groups of she-animals, which are indigenous to the land, were studied and analysed, thus placing at the disposal of a practical physician a list of dietary in different diseases to soothe the taste of the most fastidious patient, and which is at the same time potent enough to cure the distemper he is suffering from without the help of any special medicine Thus it is that we find our Vaidyas prescribing the flesh of many carnivorous animals as a diet in consumption, goat's meat in phthisis, goat's milk in colitis and Tittira's flesh in fever &c. # Diseases of the Kidneys and Bladder :- In treating of the diseases of the kidneys, bladder and the urethra, Sushruta has described the symptoms and the colour of the urine in each specific variety without laying down any mode of testing the urine. But we know that Sushruta has enjoined his readers at the very outset of his work to refer to other allied branches of the science for information which is not contained in his book. In the same manner

INTRODUCTION!

we can account for the absence of any instructions as regards the feeling of the pubse as an impertant ankiliary in making a cortect diagnosis. We need but ga at the statement that the readers of this Samhitá must look for this information in the Kanada's Nádi Vijnánam, which has made our Vaidyas such expert sphygmologists. Kalpa :- In the Kalpasthánam of his Samhitá, Sushruta has described the symptoms of hydrophobia and snake bites, etc as well as those developed in cases of vegetable poisoning, together with their therapeutical treatment and remedies, which, if rightly studied and investigated, may yet throw a new light upon the subject. Sushruta as an Observer :- It has been lately dis- covered by a German physiologist that tubercular bacilli do not thrive in goat's blood. The importance of goat's milk in colitis as an efficient agent in checking ferment in the intestines, or of the close contact of a goat as a powerful auxiliary in curing tuberculous phthisis was first demonstrated by Sushruta. Not only this-but the inhalation of the air of a cattle-shed and especially the fact that exhalations of goats, bodies tend to destrov the phthisis germs did not fail to attract the attention of the Indian Rishis ; the funtigation of the sick-room with antiseptic preparations such as venrgg (Asthanga dhupas) is purely Indian in its origin and in no way inferior to the modern introduction of Cogghill's respirators. The microscopic germs thau are said to propagate septic fever otherwise called भूतामि षब्गोत्व विवसञ्वर are found very often to disappear under this Indian device where no medicines produce any impression. Thus many a wonderful discovery like the above hails from the dimness of a bygone age. Many truths lie embedded in the vast medical literature of the Bráhmanas which claimed close attention and devout ,study, even by the western savants. We have not laboured in vain if these pages can help a little to revive the old genius of the Ayurveda, or help the progress of humnàn Science one step onward towards the attainment of its goal.

PLATE No. I.

1 Angul yantra 2.Arsho yantra . Vastt yantra l g 3 Ashmaryaharna yartra 4 Bastı yantra

5 Bhrıngamukha yantra 6 Darvyaknıtıshalala

7 Garbhashanku yantra 8 Jalodar yantra

Tv 9. KAkamukha yantra. 10 Kankamukha yantra

u. Muchuti yantra 12 Nådi yantra

13 Rıkshamukha yantra 14 Sadansha yantra

SEE CHAPTER VII

PLATE No. I1. .

15. Shamipatra yantra 16. Shalaka yantra *

16. Sharapunka mukha

17. Sınhamukha yantra. ')

19 Shvanamukha yantra 20 Shanku yantra,

21. Snuhı yantra 22. Tala yantra.

23.Tarakshumukha. 24 Vrıkamukha yantra

25. Vrmaprakshalana yantra 26.Vyaghramukha yantra.

26. Yuğmashanku yantra. 28 ny

SEE CHAPTER VII

PLATE No. III. .

I Ardhadhara cha tra 2 7hmukne shastd

3 Ara sha ,tr 4 Badish histra

5 Danta ha kı h .

7 K(11 1

histra

8 Antarmukha kartarıka

PLATE No. IV.

.9. Kritharika shastra. 10.Kushapatra sbastra.

l1. Mandalagra shastra. I2: Mudrika shastra.

13. Nakha shastra. 14. Shararimukha. shastra.

14. Trikurchaka shastra.

15. Utpalapatra shastra.

.18. Vetaspatra shastra.

15. Suchi. shastra.

16. Vrihimukha shastra. 20 Vridhipatra shastra

SEE CHAPTER VĨII.

CONTENTS.

CHAPTER I.

Origin of the Ayurveda :- The eight division- of the Ayurveda and the characteristic features of each of them-History of Surgery and its primary importance-Gradual extension of the Ayurveda- Definition of Purusha-Classification of the mobile and the im- mobile-Definition and classification of disease-Classification of Oshadhis-The four factors to be employed in successfully coping with a disease-The four stages of a disease ... ... 1-15

CHAPTER II. Initiation of a student of the Ayurveda :- Qualifications of a student of medicine-Mode of Initiation-Compuct between the preceptor and his disciple-Prohibited periods of the study of the Ayurveda ... ... ... ... ... 16-20

CHAPTER III. Classification of the Ayurveda &c. :- The distribution of its hundred and twenty chapters among the five subdivisions of this Samhita-A synopsis of the contents of the chapters allotted to each of its subdivisions-Skilful and unskilful physicians-The mode of stndying the Ayurveda-Duties of a pupil after having finished the study of the Ayurveda ... 21-32

CHAPTER IV.

General explanations :- Necessity of a clear exposition of the Ayurveda-Defects which flow from nonexposition of the same- Duties of a student of the Ayurveda ... 33-35

' CONTENTS.

CHAPTER V.

Preliminary surgical measures :- Classification of surgical operations-Accessories which are to be collected at the outset -Qualifications of a surgeon-Modes of incision, etc. at the different parts of the body-Measures to be adopted after surgical operations -The prophylactic Mantra-Directions for dressing wounds and removing bandages according to the nature of the prevailing season of the year-Acts and articles prohibited to a patient with a granulating wound-Measures for removing the pain in a surgical wound ... ... 36-44

CHAPTER VI.

Characteristic features of the different seasons of the year and their influence on health and drugs :- Time and its traits- Etymology of the term Kala (time)-Divisions of time and classifica- tion of the seasons of the year, with their respective features. Classification of the seasons of the year for the purposes of the Ayurveda-Inception, aggravation or subsidence of the deranged Vayu, Pittam and Kapham according to the nature of the prevailing season of the year-Aggravation or subsidence of the same in the difforent quarters of the day and night -- Canses of epidemics-Pro- phylactic measnres-Features of natnral or unnatural seasons 45-55

CHAPTER VII.

Surgical appliances, their use and construction :- Number of .surgical instrnments-Names, dimensions, use and functions of surgical appliances with points of their respective excellence or defect -Minor surgical accessories-Excellence of Kankamukha ... 56-63

CHAPTER VIII.

Surgical instruments, and their names, use and construc- tion :- Mode of handling the different snrgical instruments .- Their commendable features-Sharpening, edging and tempering, etc., of

CONTENTS. iii

surgical instruments and enumeration of cases where they should be employed ... ... ... ... 64-70

CHAPTER IX.

Practice of surgery :- Teaching of surgery on dummies and suitable fruits, etc. ... ... 71-73

CHAPTER X.

Essential qualifications of a physician before he formally enters his profession :- Means of diagnosis-Things to be observed ir making a diagnosis-Cure, palliation and incurability of diseases- Prohibited conduct of a physician ... ... 74-77

CHAPTER XI.

Mode of preparing alkalis, and their comparative excellence as incising, excising or scraping agents :- Alkalis for external application or internal use-Cases where alkalis prove injurious-The three potencies of alkalis for external application-Commendable or dofective features in an alkali-Mode of its application, and after- mensures-Symptoms of satisfactory cauterisation-Persons who should not be treated with alkalis-Dangers which attend its abuse ... ... 78-87

CHAPTER XII.

Actual cauteries :- Accessories to an act of cauterisation-l're- liminary measures-Symptoms which manifest themselves as the skin, or flesh, or a vein, or joint is canterised-Seats of cauterisation in different diseases-Different modes of cauterisation-Characteristic symptoms of burns and scalds, etc .- Rationale of treating a burn or a scald with heat-Medical treatment of burns and scalds, etc .- Symptoms which appear when the nostrils, etc. of a person is choked with smoke-Its treatment-Medical treatment of sun strikes, and scorchings by hot wind, otc. ... ... 88-97

CHAPTER XIL

Leeches and their use :Persons who may be leeched-Mode ofextracting the vitiated blood in such cases-Mode of apply- ing the leeches-Classification, and mode of collecting and keep- ing the leeches-Bad leeches and their characteristics-After- measures ... ... 98-105

CHAPTER XIV. Origin and characteristic features of lymph chyle :- Its location, course and metamorphosis into blood-Menstrual blood and its nature-Successive metamorphosis of the fundamental principles of the body-Etymology of the term Dhatu-Blood- Swellings which should not be bled-Two kinds of blood letting- Venesection, its mode and different aspects-Mischief created by the vitisted blood not extracted from the system-Causes of excessive bleeding and its effect upon the system-Symptoms of satisfactory bleeding and its beneficial results-Measures to be adopted in cases of excessive or scanty bleeding-Medical treatment of excessive bleeding-Various instructions ... ... 106-119

CHAPTER XV.

Development or non-development of the excrements and constituent principles of the body :- Nature, locations and functions of the Normal Vayu, Pittam and Kapham, as well as of the lymph chyle, blood, fat, marrow, semen, and ojah (albumen), and the symp- toms which mark their increase, decrease, or dislodgment in the hufnan system-Etiologies of obesity and thinness ... 120-140

CHAPTER XVI.

Piercing and bandaging of the lobules of ears :- Evils which attend the accidental hurting of a local vein-Medical unguents and lints-Different processes of bringing about the adhesion of a bifurcated ear-lobe-plastic and rhinoplastic operations ... 141-154

CONTUNTS.

Distinction between suppurating and non-suppurating swell- ings :- Different types of inflammatory swellings produced by the deranged Vayu, Pittam, etc., and the symptoms which mark their respective actions in each type-Characteristic symptoms of a suppurating, suppurated, or non-suppurated swelling-Hints on'in cising suppurated swellings-Evils of opening an abscess at its inflammatory stage-Feeding and anæsthetising of a patient before lancing off an abscews-Classification of surgical operations in connection with an abscess ... 155-161 4.

CHAFIEA AVILI

Dressings and bandages of ulcers :- Classificution of medicinal plasters according to their thickness, application and function-Use of the different types of plasters-Articles of bandaging-Bandages and their names and applications-Tow-Mode of introducing a lint-Renewals of bandages according to the nature of the ulcer and the prevailing season of the year-Evils of non-bandaging- Benefits of bandaging-Cases where bandaging is prohibited-Hints on the proper lubrication of the lint-Incidental remarks on the bandaging of fractured or dislocated bones ... ... 162-175

CHAPTEK AIA.

Nursing and management of an Ulcer-patient :- Nature of his od and chamber-Articles prohibited to an ulcer patient-Prophylaxis against monsters and demons-Diet and conduct of an ulcer- patient ... ... ... 1762-182

Salutary and Non-salutary effects of regimen, etc. :- Classi- fication of all articles of fare according as they are wholesome or unwholeseme to the human system, or are relatively wholesome or otherwise-Foodstuff-Incompatihility through combination- Injuriousnoss through combination-Ineompatibility through pre-

.CONTENTS.

paration, quantity or flavour-Effect of winds on the human system as they blow from the different quarters of the heaven ... 183-193

CHAPTER XXI. The deranged Vayu, Pittam, etc., as the exciting causes of ulcers :- Seats of Vayu, Pittam, etc. in the human body, and their functions-Different kinds of Vayu, Pittam and Shleshina, and their functions and focations in the economy of nature-Factors which aggravate the deranged Vayu, Pittam and Kapham, and their periodicity-Symptoms of the deranged Pittam, Kapham and blood- Expansion of the deranged Vayu, Pittam, etc., and diseases duc to their incarceration in the different parts of the body-Disease-its development and occasions which necessitate the calling in of medical aid-The nature of medical treatment in the case where two or all of the Vayu, Pittam and Kapham are involved ... ... 194-211

CHAPTER XXII.

Secretions from boils and ulcers :- Shapes and seats of boils ctc .- Symptoms of bad ulcers-Secretions from ulcess-Presumption as to the derangement of Vayu, ete. from the nature of the secretion -Different kinds of pain which mark the different types of ulcers- Colours of Ulcers ... ... 212-219

CHAPTER XXIII. Prognosis in ulcer cases :- Easy curability of an ulcer-Symp- toms of an ulcer which readily granulates-Symptoms of difficult or incurable types, as well as of those which admit only of palliation - Symptoms of a purified, granulating or healed ulcer-Factors which lead to the reopening of a healed ulcer ... 220-227

CHAPTER XXIV. Classification of diseases according as they are medical or surgical :- Further classification of diseases according as they are congenital, otc .- Diseases due to mental, physical or providential

CONTENTS. vii

causes-Diseases due to the derangement of lymph chyle, etc .- Relation between fever and the deranged Vayu, Pittam and Kapham ... ... ... ... ... 228-237

CHAPTER XXV.

Eight different forms of surgical operation :- Cases where incision, excision, scarification, aspiration, extraction, etc., should be respectively resdrted to-Mode and conditions of suturing-Defec- tive surgical operations-Symptoms which mark the injudicious hurting of a vein, artery, ligament, joint or bone, as well as those which are manifested when any of the other Marmas is accidentally hurt ... ... 238-246

CHAPTER XXVI.

Exploration of splinters, deep-seated in the organism :- Defi- nition of a Shalyam-Clessitication of the shafts of arrows-Flights of arrows-Characteristic symptoms of arrow-wounds-Localisation of a shaft of arrow lying imbedded in the body-Symptoms which show that the shaft or the splinter does not lie imbedded in the wound-Evils cf not extracting the shaft of an arrow from such a wound ... ... 247-255

CHAPTER XXVII.

Extraction of splinters :- Fifteen different processes of extrac- tion-Two recognised modes of extracting splinters from all types of wounds-Measures to be adopted after the extraction-Mode of extracting splinters from veins, etc .- Dangers of not extratting a splinter from a wound ... 256-265

CHAPTER XXVIII.

Favourable or unfavourable prognosis of an ulcer :- Fatal or unfavourable symptoms-Advisability of abandoning the patient when these unfavouraole symptoms appear ... ... 266-269

CONTENTS.

CHAPTER XXIX. Fayourable or unfavourable prognosis in diseases as known from messengers, omens, birds of happy or evil augury :- The same predicted from dreams, eto .- Remedies for inauspicious dreams under the circumastance-Description of auspicious dreams 270-283

CHAPTER XXX.

Prognosis that can be obtained from the perverted functions of the five sense organs :- Arishtas or unfavourable mental symp- toms-Unfavourable symptoms in connection with the faculties of hearing, touch, taste, smell or sight ... ... 284-287

CHAPTER XXXI.

Prognosis to be gathered from the altered condition of features :- ()ther Aristha symptoms in connection with Asthma, Cough, and ŒEdemi, & ... 288-292

CHAPTER XXXII. Prognosis based on the perversion of the external appearances of the body and other Arishta symptoms ... ... 293-297

CHAPTER XXXIII. Incurable diseases, and Incurable symptoms developed in con- nection with diseases of the nervous systems, morbid urethral discharges, Leprosy, Hæmorrhoids :- Fistula in ano-Urinary concretions, Difficult labour, Ascites, Fever, Dysentery, Phthisis, abdominal glands, Abscess, Chlorosis, Hæmoptysis, Insanity and Epilepsy ... ... 298-302

CHAPTER XXXIV.

Mode of preserving the life of,a king whose soldiers are on the march :- The four factors of medical treatment-Good which

CONTENTS. ix

results from a satisfactory combination of all these four factors- Commendable features in a physician, patient, medicine and nurse ... ... ... ... ... 303-307

CHAPTER XXXV:

Clinical Observations :- Chracteristic features of a long lived or short lived man, or of one with an average duration of life- Physical temporaments and dimensions of the limbs and members of the body-Curable, incurable or suppressible diseases-Sym- pathetic and Primary diseases-Different kinds of digestive capacity-Three stages of man-Relative preponderance of Vayu, P'ittam and Kapham during different stages of life-Classification of countries according to their physical features ... 308-328

CHAPTER XXXVI.

Miscellaneous remedies for swellings :- Plasters for establish- ing suppuration in swellings-Plasters for bursting, pressing out the pus frem, or asepsising swellings-Aseptic pastes-Fumigating com- pounds-Henling pastes-Compounds which favour granulation in, or destroy the supergrowths around an ulcer ... ... 329-335

CHAPTER XXXVII.

Destructive traits of the different kinds of soil commended for the growth or culture of medicinal herbs :- Examination of the soil from which medicinal drugs are to be gathered-Examination of drugs-Mode of collecting drugs-Commendable traits in a room to be used as a drug-store ... ... ... 336-341

CHAPTER XXXVIII. A General Classification of drugs according to their therapeu- tical properties :- Enumeration of thirty seven different groups of medicinal drugs-Their use and indications ... ... 342-357

CHAPTER XXXIX Drugs poasessed of cathartic or soothing effects :- Emetics- Purgatives-Drugs possessed of both emetic and purgative properties -Errhines-Druga which respectively soothe the deranged Vayu, Pittam and Kapham-Mode of administering medicines ... 358-363

CHAPTER XL.

Drugs and their flavours, virtues, potencies, and chemical actions ;- Disquisitions as regards the primary importance of drugs, or their flavours, potency, or chemical reaction in respect of curing diseases-Causes of different kinds of digestion-Conclusion as regards the primary importance of drugs in curing .a disease ... 364-374

CHAPTER XLI.

Specific properties of drugs :- Classification of drugs according to, the preponderance of the virtues of elemental matter in them- Characteristic features of drugs of dominant earth matter, etc .- Periodicity of drug action-Reasons why purgative drugs move the bowels-Factors which lead to the aggravation or subsidence of the deranged Vayu, Pittam and Kapham-Potency of drugs ... 375-381

CHAPTER XLIL

Specifle properties of flavours :- Reasons for the classification of flavours-Relation of the elemental earth matter with the flavours -Reasons for the primary derangement of Vayu, Pittam, etc .- Symptoms and aggravating factors of the deranged Vayu, Pittam and Kapham-Virtues of the different kinds of flavour, such as sweet, etc .- Enumeration of groups of sweet drugs, etc .- Sixty-three different combinations of flavours ... ... 382-393

CHAPTER XLIII,

Mode of administering emetics :Compounds of Madane Fhts Compounds of Jimutaka ... ..

CHAPTER XLIV.

Choice of purgatives >Most efficient purgatives-Purgative compounds-Purgative soups-Asavas, wines, Sauviras, and Tusho- dakas, etc .- Instructions as to the way of administering purgative compounds of Danti, etc., in the manner of Trivrit compounde- Trivrit Ashtakam-Mode of using purgative fruits and milky exudations of trees-Administration of purgative medicines through the tedia of wine, etc. ... 400-417

CHAPTER XLV.

Rules to Be observed in respect of liquid substances :- Water gioup-Modes of purifying different kinds of water and their virtues ett .- Milk group-Virtues of the different kinds of milk-Curd group -Virtues of the different kinds of curd-Takra group-Modes of preparing different kinde of Takra, and their attributes-Properties ot butter, Kilat, etc .- Different kinds of Ghritas (clarified butter), and their properties-Oil group and the properties of different kinds of oil-Properties of the fat obtained from aquatic or domestic animals -Honey group-Classification of the different kinds of honey and their properties-Sugar-cane group, and the properties of the different preparations of sugar-cane juice, such as treacle, sugar, etc.,-Wine group-Properties of the different kinds of animal urine ... 418-468

CHAPTER XLVI.

Different kinds of food and drink :2Descriptions of Shali Dhanyam, Shashtika, Vrihi, Kudhanyam, Vaidal, Mudga, Sesamum, Barley, Wheat, Shimvidhanyam etc .- Properties of Dhanyas according to their maturity-Description of the Verudhs Dhanyes-Flesh group

X11 CONTENTS.

Oleesitication of flesh-The Vishkira group-Gencral proporties of tn Benh yof Vishkisa pimals-Etymology of the term Pratyda- Enuineration of the animals of the Pratuda group-Cave dwelling, and hole dwelling animals-The Prasaha group of animals-Beneficial uedof flech of the Prasiha group in Phthisis-Detalled classification : of animals with the etymology of their generic namhes, and proper- ties of teir flesh-Fruit group, and the properties of different fruits mc herbe) and their properties-Flower groups-The Tawvey of plants, and their properties-The group of bulboun piants-The group of salts-General properties of nitrate of putadh, etc .- Prnperties of gold, iron, silver and other metals-Deter- mination of the properties of drags other than those herein mentioned -Drinks and beverages-Rules of diet-Rules of serving out the meal-General causes of indigestion-Symptoms of the different types of indigestion-Medical treatment of the same-Symptoms which mark acts of over or insufficient eating, or an act of eating a meal before a previous one is digested-Reason of one's feeling hungry even when suffering from indigestion 469-571

o Lord, we have made bold to approsta dişciplesys To them thus replsed vantari :- Welcome to all of yon isstat herttage. Allof you are. worthy honour of true pupilship or tutelage."

E(which forms the suisjeet r anginally formed ohe" Veda !and ore the mankind, the self-beg ip hmna strung mer into a hutided thoy

memory

e of using and handing sutrie eral, and with the mpplitation ,of firg ine (caustic) strostances, eoge er siend treatment of dicers.

it's ot the crlntment of those diseases which area (lit isegion abore the claviples).f s of the bady such as the ears the or r of the mouth, the hostrils etgt,

of

4. THE SUSHRUTA SAMHITA [ Chap 1.

restricted to any. specific organ, or to any partieular part of the body, affect the entire system, as Fever, Dysentery, Hæmoptysis, Insanity, Hysteria, Leprosy, unnatural discharges from the urethra, etc.

The Bhuta-Vidya Demoniacal diseases)- lays down incantations and modes of exorcising evil spirits and making offerings to the gods, demons, Gandharvas, Yakshas, Rakshas, ete. for cures of diseases originating from their malignant influences. The Kaumara-Bhritya Management of * children)-deals with the nursing and healthy bringing up of infants, with purification and bettering of mothers' milk, found deficient in any. of characteristic traits, and also with curen for diseases peculiar to infant life and due to the use of vitiated mother's milk or to the influences of malignant stars and spirits. The Agada-Tantram (Toxicology-deals with bites from snakes, spiders and venomous worms, and their characteristic symptoms and antidotes. It has also for its object the elimination of poison whether animal, v egetable, or chemical (resulting from incompatible combinations) from the system of a man, overwhelmed with its effects.

The Rasayana-Tantram ( Science of Rejuvenation )-has forits specific object the

Chapo % ] SUTRASTHXNAM 5

prolongation' of human life, and the* invigoration of memory. 'and the vital organs of man. "It deals with recipes which enable a man to retain. his manhooa or youthfut vigour up to a good old age, and which generally serve to make the human systeniinvulnerable to disease and decay.

The Vajeekarana-Tantram (Science .. of Aphrodisiacs)-treats of measures by which the semen of a man naturally scanty or deficient in quality becomes shorn of its defects; or is purified, if deranged by the vitiated humours of the body (such as wind, etc. ; or is invigorated and increased in quantity (if pure and healthy); or acquires its healthy and normal consistence (if thinned and enfcebled by indiscretions of youth'. [In short, it deals with things which increase the pleasures of youth and make a man doubly endearing to a woman1.

Thus the entire science of the Áyurveda is classified into the eight preceding branches. Now tell me, which of them is to be taught and to which of you ? Said the disciples :- "Instruct us all, O Lord, in the science of surgery. ( Shalya ) and let that be the chief subject of our study." To which replied the holy Dhan- vantari :- "Be it so." Then the disciples aga said We are all of one mind in the matter, again

O Lond, that Sushruta shall be our spokesman and ask

6 THE SUSHRUTA SAMHITA [ Chap. I

you questions conformably to the general trend of our purpose. All of us will attentively hear what you will be pleased to discourse to Sushruta, [and that- will save you the trouble of teaching us individually]". To which replied the venerable sage -"Be it so. Now listen, Sushruta, my dear child. The object or utility of the science which forms the subject of our present discus- sion, may be grouped under two distinct sub-heads such as (1) the cure of diseased persons, and (2) the preserva- tion of health in those who are not afflicted with any sort of bodily distempers."

The etymological meaning of the term "Ayur- veda" may be interpreted to denote either a science in the knowledge of which life exists, or which helps a man to enjoy a longer duration of life.

The primary position of surgery :- [As regards time and importance among the other allied branches of the Science of Medicine]. Hear me discourse on the Science of Surgery (Shalya-Tantram) which is the oldest of all the other branches of the Science of Medicine (Áyurveda) and is further corroborated by the four classes of testimonies, viz., Perception, Inference, Analogy and Scriptural Truths (Ágamas). The primary position of this branch of the Áyurveda, (as regards its time or origin), may be inferred from the fact that Surgery lends her aid materially towards the

Chap. I. ] SUTRASTHANAM. 7

healing up of traumatic ulcers .* The second reason for such an inference may be deduced. from the replacement of the severed head of Yajna. It is told that the god Rudra, severed the head of the God of Sacrifice (Yajna). Whereupon the gods approached the celestial Ashvins, and addressed them as follows :- "You twins, O lords, who are to be the greatest of us all, connect the head of Yajna with his decapitated trunk." To them, replied the divine Ashvins :- " We shall do, () lords, as vou command us to do." Then the celestials propitiated the god Indra in order that a portion of the oblations offered in the course of a sacrifice, might be allotted to those heavenly twins. The Ashvins reunited the severed head of Yajna to his body as prayed for. [Hence this branch of the Ayurveda (Shalyanga) is the oldest of all its subdivisions].

The primary importance of the Shalyam :- All hold this Tantram to be the most important of all the other branches of the Áyurveda, inasmuch as instantaneous actions can be produced with the help of such appliances as,

Ulcers incidental to blows and sword-cuts had to be dressed and attended to in the wars between the gods and the demons, long before the appearance of any physical or idiopathic maladies such as, fever, etc. ; and Surgery contributed all that was demanded of her towards the healing up of those ulcers. Hence this branch of the Ayurveda is the oldest of all the allied branches of the healing art.

8 THE SUSHRUTA SAMHITA [ Chap, I,

surgical toperations, external applications of alkatis, caterisation, etc., and secondly inasmuch as 4t contains all that can be found in the other branches of the science of medicine as well, with the superior adrantage of producing instantaneous effects by means ofirgical instruments and appliances. Hence it is the highest in value of all the medical Tantras. It is eternal and a source of infinite piety, imparts fame and opens the gates of Heaven to its votaries, prolongs the duration of human existence on earth, and helps men in successfully fulfilling their missions, and earning a decent competence, in life.

Gradual extension of the Ayur- vedic Knowledge :- Bramhá was the first 'to inculcate the principles of the holy Áyurveda. Prajápata learned the science from him. The Ashvins learpea it from Prajápati and imparted the kowledge' to Indra, who has favoured me (Dhanvantari) with an entire knowledge thereof. I, for the good of mankind, am ready to impart it to those who seek it on earth.

The King of Kasi gives a brief ac- count of himself in verse :- I am the supreme and original god manifest in the form of Dhanvantari. It is I who warded off death, disease and decay from the celestials. Formerly I was an inmate of the region of heaven, now I am incarnated on earth

Chapi I. ] SUTRASTHANAM: : 9

with the viewto teach the Science of Surgery with all its allied branches of study to men.

In the present science (Ayurveda), the Purusha (self- conscious organic individual) is described as the resultant of the combination of the soul and the five primary material principles. All medical acts such as, surgical operations, administration of medicinal remedies and applications of alkaline substances, or cauterisation, etc.), are restricted to the Purusha alone .*

Why is it so ? The answer is, simply because the created world is composed of two distinct classes, such as the mobile and the immobile.t These two classes, in their turn, are further sub-divided for the purposes of the science of medicine into the two orders, Ágneya hot) and Saumya (cool. Hence the world is composed of five material principles, though charactcrised by the twofold virtues, Ágneya (hot) and Saumya (cool).

• It may be questioned why they should be confined to the Purusha? Such equery may be successfully met by the statement that the Parusha alone is the receptacle of health and disease in contradistinction toe the Self or Ego. t The vegetahle world belongs to the latter category, while animals, possessed of locomotion, belong to the former. + It may be argued here, since everything in the universe is composed of the five fundamental material principles [ of earth, water, fire (heat), air and sky (ether) ], it is not competent to assert that the universe is possessed of the twofold attributes Agneya (heated or fiery) and Saumya (cool or watery), alone. But since fire (heat) or water (cold) predominates in all things in the universe in juxtaposition with the primary virtues of the

ro THE SUSHRUTA SAMHITA. [ Chap. I.

Further classification of the mobile and the immobile :-- The animated world may be divided into four subdivisions, such as the Svedaja (born of sweat or heat and moisture i. e. abiogenous', the Andaja ( egg-born or oviparous ), the Udbhijja (vegetable) and the Jaráyuja (placental or viviparous). The- Rurusha or the subjective personality (man) is the greatest of them all, because all other forms of life are made to minister to his wants on Earth.

Disease : Its Definition :- The Purusha (man) is the receptacle of any particular disease, and that which proves a source of torment or pain to him, is deno- minated as a disease .* There are four different types of disease such as, Traumatic or of extraneous origin (Ágantuka), Bodily (Shárira), Mental (Manasa) and Natural (Svábhávika). A disease due to an extraneots blow or hurt is called Ágantuka. Diseases due to irregularities in food or drink, or indidèntal to a deranged state of the blood, or of the bodily humours acting either singly or in ooncert, are called Sharira. Excessive anger, grief, fear, joy, despondency, envy, misery, pride, greed, lust, desire, malice, etc. are

other fundamental material principles, it is not improper to classify all under the head of hot or cold, a third factor being non-esistent. Ilence the world (a) is possessed of the twofold vitues, hot and cold. * A disease may be defined as something which afflicts the Perusha (self-conscious personality), or those things or incidents which combine to afflict the Purusha are usually interpreted to connote that meaning.

Chap. I. ] SUTRASTHANAM.

included within the category of mental. (Mánasa) distempers ; whereas hunger, thirst, decrepitude, imbecility, death, sleep, etc. are called the natural (Svábhávika) derangements of the body. The Mind and the Body are the seats of the abovesaid distempers according as they are restricted to either of them, or affect both of them in unison. *

Samshodhanam Cleansing), and Samshamanam (Pacification of the deranged or agitated bodily humours giving rise to the disease', and the regimen of diet and conduct are the four factors which should be duly employed in order to successfully cope with a disease.t

Food is the principal factor which materially contri- butes to the strength, complexion and vitality (Ojah) of animated beings. Food consists of six different tastes

• The Self or the frevatma of a person is above all human concerns and, as soch, can never be aftected by any discase. I Cleansing (Samshodhanam) is of two kinds, us. External and Internal. External pmification consists m employing sach measures as surgical operations, cauterisation of the affected part or organ, eaternal use of alkaline preparations and medicated plasters, the internal one including ouch measures as exhibition of ourgatives and emetics, application of infestinal enemas (A'sthapanam) and blood-leuing. Diet comprises four different factors such as, food, drink, lambative, etc., which, for the purposes of the Ayurveda, are again grouped under three diiferent heads, such as the pacifier of the deranged bodity humours (Dosha-prashamanam), thera- peutical (Vyadhi-prashamanam) and health-giving (Svastha-Vrittikara). Achara (conduct) appertains to three different factors, such as the body, the speech, and the mental acts. The abovesaid measures, duly employed, are potent enough to combat all sorts of bodily distempers, if the special exigencies of each case are carefully taken into consideration.

THE SUSHRUTA ,SAMHITA. [ Chap, I.

(Rasa): [which cannot exist independently of the subs- tances] in which they are inherent. These substances which are called the Oshadhis may be divided into two classes such as the mobile and the immobile. The immobile Oshadhis in their turn, admit of being grouped under four sub-heads such as, the Vanaspatis, the Viikshandthe Virudhas and the Oshadhis proper.

fose trees which bear fruit without blossoming are called the Vanaspatis such as, the Plaksha and the Oudumvura). Those that bear both fruits and flowers are called the Vrikshas. Shrubs and creepers that trail on the ground are called Virudhas, whereas those plants which die with the ripening of their fruits, are called Oshadhis proper (such as cereals.

t. The 'mobile Oshadhis or animals are divided four classes such as the viviparous, the oviparous, the sweat-begotten, and those that are born of decomposed vegetable matter. Man and other mammals belong to the first group ; birds, snakes, and reptiles belong to the second ; ants, worms, etc. belong to thethird ; while frogs and Indragopas belong to the fourth. For medicinal pur- poses, bark, leaves, flowers, fruits, roots, bulbs, the ex- pressed juice, and milky or resinous secretions of plants etc .* are obtained from the vegetable world,

• The use of oil expressed out of drugs and seeds. as welf as of ashes or alkaline preparations are likewise indicater.

Chap. I. 1 SUTRASTHANAM. 1.3

skin, nails, wool, blood; flesh, fat, marrow, bones, are procured from the animal world.s Metals and minerals such as gold, silver, gems, and Manalshila . (Realgar), as well as pearls, clay and Kapalas (bones), etc. should be included in the list of the earthy substances. *

Gale, windfall, sunshine, shade, moonshine, dark- ness, heat, cold, rain, day, night, fortuight, month, seasons, and solstices, etc. should be deemed as the works of cternal time, which, by virtue of their natural efferontribute to the accumulation, augmentation, pacification or diminution of the deranged bodily humours (such as, wind, ete ..

Suthoritative verses on the sub- ject: Physicians should look upon these four factors of (food, conduct, earth and time, as the accumulators, aggravators and pacitiers of the deranged bodily humours and of the diseases resulting therefrom in man. Diseases due to causes which are extraneous to the body may affect the mind or the body. When it would affect the body in the shape of any traumatic disease (such as an inflammation due to a blow or a sword cut), it should be treated medicinally like the rest of the physical mala- dies, while the remedy should consist in the enjoyment of

• Oxide of Iron, sand, yellow sulphurate of arsenic (Orpiment), salt, Gairika (ferruginous earth), Rasánjana (antimony) should be regarded as appertaining to the class of earthy substances.

14 THE SUSHRUTA SAMHITA. hap. I.

pleasurable sounds, touch, sights, taste or smell where the mind would be found to be the seat of the distemper.

Thus I have briefly dealt with the Purusha, Disease, Medicine, Appliances and the Specific Time. The term Purusha should be interpreted to include within its hing the combination of its five material oom- ponents, and all things resulting therefrom, such as the limbs and members of the body, as well as the skin, the flesh, the blood, the veins and the nerves, etc. The term Disease signifies all distempers incidental to the several or combined actions of the three deranged bodily humours and blood. The term Medicine signifies drugs and their virtues, tastes, potency, inherent efficacy Prabháva and reactionary properties Vipáka. Appliances (kriya denotes such processes as, surgedd operations, injections, emulsive measures, lubrications, etc. The term Time signifies all opportune moments for medical appliances.

Authoritative verses on the sub- ject :- The primary principle of the Science of medicine has thus been briefly stated and will be fully dealt with in the following one hundredand twenty chapters distri- buted among the five mafn sub-divisions or Sthanas of the present work. These hundred and twenty chapters will be found 'to be elaborately discussed according to the specific import or significance of their denominations under the sub-heads of Sutra-Sthánam

Chap. I. ] SUTRASTHANAM. 15

(Definitive Aphorisms or Fundamental principles), Nidanam (Etiology), Sharira-Sthanam (Anatomy and Physiology, Chikitsa-Sthanam (Therapeutics) and Kalpa-Sthánam (Toxicology ;. Subjects other than the preceding ones will be discussed in the closing chapters of theook by way of an Appendix (Uttara-Tantram.

Aatnoritative verse on the sub- ject : The man who reads this Eternal Science of Medicine (Áyurved#Shástram) discoursed by the self- origined Brahmá and propagated by the King of Kasi, becomes noted for his piety, is honoured by the kings on earth, and attains to the region of Indra (the lord of the celestials) after death.

Thugwends the firs chapter of the Sutra-Sthanam in the Sashruta Samhita hich deals with the origin of the Ayurveda.

CHAPTER II.

Now we shall discuss the Chapter which deals th the rites of formal initiation of a pupil into the science of Medicine (Shishyopanayaniya- madhyayam).

Such an initiation should be imparted to a student, belonging to one of the three twice-born castes such as, the Bráhmana, the Kshatriya, and the Vaishya, and who should be of tender years, born of a good family, possessed of, a desire to learn, strength, energy of action, contentment, character, self-control, a good retentive me- mory, intellect, courage, purity of mind and body, and a sımple and clear comprehension, comirand a clearinsight into the things studied, and should be found to have been further graced with the necessary qualifications of thin lips, thin teeth and thin tongue, and possessed of a straight nose, large, honest, intelligent eves, with a benign contour of the mouth, and a contented frame of mind, being pleasant mn his speech and dealings, and usually painstaking in his efforts. A man possessed of contrary attributes should not be admitted into 'the sacred precincts of ) medicine.

Mode of Initiation : -A Bráhmana preceptor should initiate a disciple or student in the following way -A square sand cushion or platform, measuring a cubit

Chap: 11. | SUTRASTHANAM.'

in tength and breadth, should be laid out on a plot , of smooth, level and sacred ground under the benign f- fluence of any auspicious phase of the moon or astral combination such as, the "Karanam," etc. and in a direc- tion of the compass which is held most auspicious to that end. The cushion or the platform should be plastered over with a solution of water and cow-dung; and blades of Kusha grass should be strewn over it. Then the gods, the Bráhmanas and the physicians should be worshipped with oblations of flowers, fried paddy, gems and sun- dried rice. Then having drawn straight lines across the Sthandilam so as to meet the top of the furthest side of the square, and having sprinkled them over with holy water, the preceptor should lay down a blade of Kusha grass tied up in the form of a knot, known as the Bráhmana, along the side of the sacred cushion to his aght, and kindle the sacred fire close to his seat. Then having soaked the twigs of the four sacrificial trees of Khadira, Palásha, Devadáru and Vilva, or of Vata, Oudumvara, Ashvattha and Madhuka in curd, honey and clarified butter, he should perform the rite of Homa acoading to the rules of a Darvi Homa ceremony. Then libations of clarified butter should be cast into the sacrifi- cial fire with a repetition of the Maha Vyáhriti Mantras preceded by the mystic Omkára. After that, libations of clarified butter should be cast into the fire in honour of each of the gods and Rishis (celestial physicians) invoked

3

18 THE SUSHRUTA SAMHITA. | Chap. Il.

by repeating the Sváha Mantra, and the disciple should be made to do the same. *

A Bráhmana preceptor is competent to initiate a student belonging to any of the three twice-born castes. A Kshatriya preceptor can initiate a student of the Kshatriya or the Vaishya caste, while a Vaishya preceptor can initiate a student of his own caste alone. A Shudra student of good character and parentage may be initiated into the mysteries of the Áyurveda by omitting the Mantras enjoined to be recited on such an occasion.

Then having thrice circumambulated the sacrificial fire, and having invoked the firegod to bear testimony to the fact, the preceptor should address the initiated dis- ciple as follows :- "Thou shalt renounce lust, anger, greed, ignorance, vanity, egotistic feelings, envy, harsh- ness, niggardliness, falsehood, idleness, nay all acts that soil the good name of a man. In proper season thou shalt pair thy nails and clip thy hair and put on the sacred cloth, dyed brownish yellow, live the life of a truthful, Self-controlled anchorite and be obedient and respeetful towards thy preceptor. In sleep, in rest, or while moing about-while at meals or in study, and in all acts

• The libations should be offered as follows -- Sváhá (obeisance) to Brahins, Sváhá to Prajápati (the lord of the created beings), Sváhá to Ashvins, Sváhá to Indra, Sváhá to Dhanvantari, Sváhá to Bharadvája, and Sváhá to Atreya,

('hap. II. ] SUTRASTHANAM. 19

thou shalt be guided by my directions. Thou shalt do what is pleasant and beneficial to me, otherwise thou shalt incur sin and all thy study and knowledge shall fail to bear their wished for fruit, and thou shalt gain no fame. If I, onathe other hand, treat thee unjustly even with thy perfect obedience and in full conformity to the terms agreed upon, may f incur equal sin with thee, and may all my know- ledge prove futile, and never have any scope of work or display. Thou shalt help with thy professional skill and knowledge, the Bráhmanas, thy elders, precepters and friends, the indigent, the honest, the anchorites, the chelpless and those who shall come to thee (from a dstance), or those who shall live close by, as well as th telations and kinsmen [to the best of thy knowledges ability], and thou shalt give them medicine [without charging for it any remuneration whatever], and God will bless thee for that. Thou shalt not treat medicinally a professional hunter, a fowler, a habitual sinner, or him who has been degrad- ed in life ; and even by so doing thou shalt acquire friends, fame, piety, wealth and all wished for objects in life and thy knowledge shall g publicity."

Prohibited periods of the study of the Ayurveda :- The day of the new moon, the eighth day of the moon's wane, the fourteenth day of the dark fortnight, as well as the corresponding days in

20 THE SUSHRUTA SAMHITA. [ Chap, İ1.

thg bright one, the day of the full moon, and the meet- ings, of day and night such as (morning and evening) are occasions when the study of the Áyurveda is prohibited. Similarly, a clap of thunder heard at.an improper season (months of Pousha, Phálguna and Chaitra), or a of lightning occurring at a time when such pheno- hena are naturally rare, or an evil befalling one's country, relations, or king, should be deemed as occasions prohibiting the study of the Ayurveda. Moreover, one should not read it in a cremation ground, nor while riding (an elephant, horse, or any) conveyance, nor in a battle-field, nor in a place of execution. A festi- val or the appearance of inauspicious omens, and the days of the fortnight usually avoided by the Brahmanas in studying the Vedas, as well as an unclean state of the body, should be regarded as occasions prohibiting the study of the Áyurveda.

Thus ends the second chapter of the Sutrasthanam in the Sushruta Samhita which treats of the formal initiation of a student into the Ayurveda.

CHAPTER III.

Now we shall discuss the chapter which deals with the classification of the Ayurveda and the order [in which the venerable Dhanvantari discoursed on them to his pupils]. A yayana-Sampradaniyam.

It has feen stated before, that a hundred and twenty chapters have been distributed among the five parts or subdivisions (of the present work, mn the tollowing order :- Forty six m the part of Definitre Aphorisms (Sutra-Sthanam); sixteen in the pait dealing with the Etiology of diseases (Nidánam) ; ten m the part explain- ing the Anatomy and physiology of the human body (Shárira Sthanam); foity in the part of Therapeutics Chikitsitam ; andeight in the part dealing with poisons and their antidotes (Kalpa-Sthanam). In addition to these the Uttara-Tantram consists of sixty-six chapters.

Metrical texts : The Sutra-Sthanam which contains torty-six chapters, is so called because it discusses in the form of hints, arranges m the torm of aphorisms and connects by links topics relatmng to longevity. Chapter 1 Describes the origin of the science of the Áyurveda. 2 Relates to the formal mitiation of a pupil into the science of mnedicine. 3 Deals with the

22 THE SUSHRUTA SAMHITA. | Chap, III.

classification and order of the study of the Áyurveda. 4 Dwells on general interpretations and explanations of subjects studied. 5 Treats of preliminary preparations for surgical operations. 6 Deals with seasonse and their influee on health and drugs. 7 Treats of surgical anances. 8 Describes surgical instruments. 9 Gives practical instructions for surgical operations. 10 Dwells on the duties of medical men preliminary to their commencing practice. 11 Pharmacy of alkalies (potential cauteries). 12 Cauteries and the rules to be observed in their use. 13 Leeches (how and which to use). 14 Blood. 15 Dwells on the study of development and non-development of the humorous constituents of the body and excrements. 16 The ceremony of piercing the lobules of the ears 17 How to distinguish between suppurating and r suppurating swellings. 18 Dressings and I of ulcers. 19 The management of patients with tcers, etc. 20 The salutary and non-salutary effects of regimen, etc. 21 The decisive modes in the treatment of sores, etc. 22 The opening of abscesses, etc.' 23 General rules to be observed in the treat ment of curable and incurable (surgical diseases. 24 The nature of diseases in general. 25 The (eight different) ways of using surgical instruments. 26 The exploration of splinters lost (deep seated) in the body. 27 The extraction of splinters. 28 How to know favourable and unfavourable terminations

Chap. III. | SUTRASTHANAM. 23

in surgical diseases. 29 The favourable or unfavourable prognosis in diseases as known from messengers, omens and dreams. 30 Prognosis from the per- version of sense perception. 31 Prognosis based on the altered condition of features, etc. 32 Prognosis based on the perversion in the external appearances of the body. 33 Palliative treatment of incurable diseases. 34 The precautions to be taken (against dangers, such as poisoning of water, etc'. by a medical man for the safety of a king whose army is on the march. 35 Clinical observations made by phy- sicians. 36 Miscellareous subjects connected with thetreatment of injuries and surgical diseases. 37 The examination of the soil for the selection of vegetable products growing on it to be used as medicines. 38 C'lassification of drugs according to their therapeutical., oses. 39 The two classes of drugs which cleanse the system [by evacuating bad humours] and drugs which pacify the irritated humours. 40 Drugs, their flavours, properties and maturity. 41 The properties of drugs specially considered. 42 Flavours. 43 The choice of emetics. 44 The choice of purgatives. 45 Liquids. 46 Food and drink.

From their investigating the (pathological) causes and symptoms of diseases, they are called Nidanam, (etiology) and are sixteen in number.

24 THE SUSHROTA SAMHITA. | Chap. Iff.

*Cnapter I Causes and symptoms of diseases caused by wind." 2 Homorrhoids. 3 Urinary calculi 4 Fistalte. 5 Skin diseases Kushtha). 6 Urethral discharges. 7 Abdominal tumours and dropsy. 8 Abortion and unnatural labours. 9 Abscesses. 10 Erysipelas and Carbunetes. 11 Tumouis 12 Scrotal tumours. 13 Fractures (and ations) 14 Diseases of the male organ of generation caused bv Shuka. 15 Mmor and mis- cellaneousy diseases. 16 Diseases ol the mouth.

The great sage has devoted ten chapters to the subject of Anatomy and Physiology (Shárira-Sthánam) for medical men and contemplative saints to learn the 4 component parts oi the human body. They are :-

Chapter 1 Cosmology. 2 Healthy and mh- healthy) condition of male and female gerns. 3 Development of the fœtus. 4 Analytical descrip- tion of the fætus. 5 Component parts of the body. 6 Investigation of each vital part. 7 Description of the veins 8 Venesection. 9 Arteries. 10 Pregnancy (child-birth and management of women in child-birth and of children).

The division of Therapeutics, (Chikitsitam) includes (amongst others) the modes of treating diseases by metlicines, expiatory ceremonies, propitiatory rites, and tranquillizing efforts. Forty chapters have been devoted to this division. Chapter : Treatment of two varieties

Chạp: :13 25

of uleers 2 Treatment of instant wounds and ulcers resulting therefrom. 3 Fractures and dislocations. 4 Diseases of wind. 5 Grievous maladies caused by wind. 6 Hamorrhoids. 7 Urinary calculi. 8 Fistulæ, 9. Sicin diseases. 10 Grievous skin diseases. 11 Urethral discharges. 12 Warts, pustules and sores caused by urethral discharges. 13 Diabetes. 14 Abdominal Dropsy. 15 Abortions and unnatural labours. 16 Ab- scesses. 17 Erysipelas and Carbuncles. 18 Tumours. 19 Scrotal tumours and Syphilis. 20 Minor' diseases. 21: Diseases of the male genital organ caused by Shuka. : 22 Diseases of the mouth. 23 Swellings. 24 Prophylactic treatment against diseases in general. 25 Miscellaneous diseases. 26 Tonics for virile debility. 27 Tonics for general debility. 28 Remedies for increasing mental powers and duration of life. 29 Remedies for innate maladies. 30 Means for removing wordly distresses. 31 Treatment of diseases where oleaginous substances are useful. 32 Treatment by diaphoretics. 33 Emetics and Purgatives. 34 Treatment for mishaps from the injudicious use of emetics and purgatives. 35 Nozzles and pipes, and enema apparatus. 36 Mishaps from injudicious use of enemas. 37 Enemas and injections. 38 Clysters. 39 Treatment of complications in general. 40 Inhalation, fumigations, gargarismata, etc.

From their proposing remedies against poisons, they are called Kalpas, and are eight in number.

26 THE SUSHRUTA SAMHITA. Chap. III.

Chapter r Preservation of food. 2 Vegetable and inorganic poisons, 3 Poisons from organic creation. 4 Snake poison. 5 Treatment of snake-bites. 6 Rat- bite and its treatment. 7 Emitting the sound of sertle-drums (for the elimination of poison). 8 Antidotes for and treatment of venomous insect-stings.

Thus a synopsis of one hundred and twenty chapters has been given. Now here follows the supplementary division called after its own name (Uttara-Tantram).

The Chapter on Sympathetic diseases is placed first, as this division has for its main object the description of such diseases and their treatment. 2 Diseases of the joinings (margin of the eyelids) of the eyeball. 3 Dis- eases of the eyelids. 4 The Sclerotic of the eye. 5 The Cornea. 6. The eyeball, as a whole. 7 Diseases of the pupil. 8 Treatment of eye diseases. o Prophylac- tic and curative treatment of wind affections of the eye and ophthalmia. 10 Treatment of Bile affections of the eye and ophthalmia. I1 Treatment of Phlegm affec- tions of the eye and ophthalmia. 12 Treatment of Blood affections of the eye. 13 Treatment of affections in which scarification is needed. 14 Treatment in which paracentesis is needed. 15 Treatment by incisions. 16 Entropium and ectropium. 17 Treatment of the diseases of the pupil and vision. 18 General rules regarding ophthalmic medicine and surgery. 19 Treat- ment of traumatic affections of the eyeballs. 20 General

Chap. III. | SUTRASTHANAM. 27

signs and symptoms of ear diseases. 21 Treatment of ear diseases. 22 Signs and symptoms of nose affections. 23 Treatment of nose affections. 24 Treat- ment of nasal catarrh. 25 Signs and symptoms of cranial diseases. 26 Treatment of cranial affections. These (twenty-six chapters) form the end of the eight divisions of the Áyueda, called Shálákyam

Chapter 27 Signs of diseases caused by the Mava- grahas. 28 Prophylactic treatment of diseases Mused by Skandha. 29 Treatment of convulsions caused by Skandha. 30 Treatment of Sakuni affections. 31 Treat- ment of Revati affections. 32 Treatment of Putaná 33 Treatment of Andha Putana. 34 Treatmnent of Sheeta-Putana. 35 Treatment of Mukhamandika. 36 Treatment of Naigamesna. 37 Origin of the nine Grahase38 Diseases of the Vagina (and internal female genital s). These twelve chapters together with what is ded in (the last chapter of the division on anatomy, form the fifth division of the Áyurveda) called Kaumara-Tantram.

Chapter 30 Fevers and their treatment. 40 Enteric Catarrh and its treatment. 41 Consumption and its treatment. 42 Diseases of the abdominal glands and their treatment. 43 Diseases of the heart (Angina Pectoris' etc. 44 Anæmia and allied diseases and their treatment. 45 Hæmorrhagic affections and their treatment. 46 Apoplectic diseases and their treatment.

THE SUSHRUTA SAMMITA.

47 Diseases from excessive drinking and their treatipent. 48 Symptoms, causes, and treatment of excessive thirst. #9 Caitses, symptoms and treatment of vomiting. 50 Causes, symptoms and treatment of Hiccough. 51 Causes, symp- sorns, and treatment of Dyspnœa. 52 Causes, symp- toms and treatment of cough. 53 Aphonia. 54 Entozoa. 55 Causes, symptoms and treatment of retention of excrements. 36 Causes, symptoms and treatment of Dyspeptic and/Choleric diarrhœa. 57 Anorexia and its treatment. 58 Cadses, symptoms and treatment of cystic and urethral affections. 59 Causes and treatment of urine diseases. These (twenty one chapters: describe the remaining diseases of Kayachikitsa ; (which forms the third division of the Áyurveda).

,Chapter 60 Causes, symptoms and treatment of diseases caused by superhuman powers. hr Causes symptoms and treatment of Epilepsy. Mania. These (three chapters form the Bhuta Vidja Che fourth division of the Áyurveda).

' Chapter 63 on the different varieties of flavour. 64 General rules for the preservation of health. 65 Deductions and inductions drawn from the texts and study of the Áyurveda. 66 On the varieties of mor- bid elements (humours). These four chapters ate to be understood as being supplementary, and as orna- ments to this division,

Chap, IH ]

This last division from its superiority over the others, the great sages have called the Excellent (Uttaram). From the information it gives on varied subjects, it' is called the best, the permanent and the last.

In this division which is called the last, there are included four divisions (of the Áyurveda, viz, Shalakyam, (treatment of diseases of parts situated above the clavicles), 2 Kaumarabhrityam (management of children), 3 Káyachikitsá general diseases) and 4 Bhuta-Vidyá.

The division (named) Vajeekaranam (on the strength- ening of virile power, etc.) and Rasáyanam remedies preserving vigor, etc.) have been included in the (fourth) division (of this treatise called Chikitsá.

*The doctrine of antidotes comes under the head of Kalpa of this treatise and Shalyam surgery is incident- ally treated throughout the book. Thus these are the eight limbs divisions, of the Science of Medicine proclaimed to the world, by the original god. Those, who study them with due care and make use of the knowledge with caution, shall preserve the lives of men on this earth. It is imperatively necessary: that the book should be read ; and after having read it one should attend to the practice (of the science). The physician who has learnt these both, is fit to be honour- ed by kings,

30 THE SUSHRUTA SAMHITA. | Chap. III.

Authoritative verses on the sub- ject :- A physician, well versed in the principles of the science of medicine (Áyurveda), but unskilful in his art through want of practice, loses his wit at the bedside of his patient, just as a coward is at his wit's end to determine what to do when for the first time he finds himself in the ranks of a contending arne On the other hand a physician, experienced in his art but deficient in the knowledge of the Áyurveda, is condemned by all good men as a quack, and deserves capital punishment at the hands of the king. Both these classes of physicians are not to be trusted, because thy are inexpert and half educated. Such men are incapable of discharging the duties of their vocation, just as a one-winged bird is incapable of taking flight in the air. Even a panacea or a medicine of ambrosial virtues administered by an unpractised or ig- norant physician, will prove positively baneful as a draught of poison, or a blow with a weapon, or a thunder- bolt. A physician, ignorant of the science and art of sug- gery and emollient measures :Sneha-karma, etc. hust a killer of men out of cupidity, and who eatoed to carry on his nefarious trade only rough the in- advertence of the king. A physiciad wellersed in the principles of surgery, and exparienced in the prac- tice of medicine, is alone capabre of euring distempers, just as only a two- wheeled cart can be of service in a field of battle.

Chap. IHI. SETRASTHANAM. 31

Now hear me, O child, describe the mode of studying (the present science of the Ayurveda.) The pupil having worshipped and recited his daily prayers should calmly sit near his preceptor, pure in body and mind, who should teach him a full Shloka or couplet of the Áyurveda), or a half or a quarter part thereof, adapted to his intellectual capacity. Then he should make a full and elaborate paraphrase of the recited couplet or any part thereof, and ask his pupils individually to do the same. When the pupils have paraphrased the same to the satisfaction ol the precep- tor, he should again recite the same stanza or couplet. The passages or shlokas should not be recited too hastily, nor drawled out in a timid or faltering voice, nor with a nasal intonation. The voice should be neither too loud, nor too weak, but each sound should be clearly .nid distinctly uttered, and the lips, the eyes, the eye- brows, and the hands, etc. should not be lifted or moved to keep time with the recitation. No one should be allowed to pass between the pupil and the preceptor at the time of study. . Authoritative verses on the sub- ject :- A pupil who is pure, obedient to his preceptot, applies himself steadily to his work, and abandons laziness and excessive sleep, will arrive at the end of the science (he has been studying .

A student or a pupil, having finished the course of

32 THE SUSHRUTA SAMHITA. [ Chap, Iİ.

his studies, would do well to attend to the cultivation of fine speech and constant practice in the art he has learnt, and make unremitting efforts towards the . attainment of perfection (in the art).

Thus ends the third Chapter of the Sutrasthanam in the Sushruta Samhita which deals with the Classification of the A'yurveda.

CHAPTER IV.

Now we shall discuss the Chapter which deals with General Explanations (Prabhasaniya- madhyayam).

The endeavours of a man who has studied the entire Áyurveda (shástra) but fails to make a clear exposition of the same, are vain like the efforts of an ass that carries a load of sandal wood (without ever being able to enjoy its pleasing scent).

Authoritative verse on the sub- ject :- A foolish person who has gone through a large number ofooks without gaining any real insight into the knowledge propounded therein, is like an ass laden with logs of sandal wood, that labours under the weight which it carries without being able to appreciate its virtue.

Hence the preceptor will clearly explain each shloka or a half or a quarter part thereof as contained in the present work, divided into a hundred and twenty chapters (as well as in the concluding portion of the Uttara-Tantram appended to it) ; and the student or the disciple shall attentively hear everything explained or discoursed on by the preceptor. Since it is extremely difficnit to classify drugs, taste, virtue (Guna), · potency (Virya), transformatory or reactionary effect

34 THE SUSHRUTA SAMHITA. [ Chap. IV.

(Vipáka), fundamental bodily principles (Dhátu) bodily excrement (Mala), hollow viscera (Áshaya), vital parts (Marma), veins (Sirá), nerves (Snáyu), joints (Sandhi), bones (Asthi) and the fecundating principles of semen and ovum, and to extricate any foreign matter lodged in an ulcer), or to ascertain the nature and position of ecers or fractures, or the palliative, curable or incur- able nature of a disease, etc .; and since these subjects perplex even the profoundest intellects though a thousand times discussed and pondered over, not to speak of men of comparatively smaller intellece capacity, hence it is imperatively obligatory or a disciple to attentively hear the exposition of each shloka, or a half or a quarter part theraof, made by the preceptor (while studying the scienge of medicine).

For explanations of truths and principles quoted from other branches of (science or philosophy) and incidentally discussed in the present work, the student is referred to expositions made by the masters (of those sciences or philosophies), since it is impossible to deal with all branches of science, etc. in a single book (and within so short a compass).

Authoritative verses on the sub- ject :- By the study of a single Shástra, a man can never catch the true import of this (Science of Medicine). Therefore a physician should study as many allied branches of (science or philosophy) as possible. The

Chap. IV. 1 SUTRASTHANAM. 35

physician who studies the Science of Medicine from the lips of his preceptor, and practises medicine after having acquired experience in his art by constant practice, is the true physician, while any other man dabbling in the art, should be looked upon as an impostor.

The Shalya-Tantras (surgical works) · written or propagated by Aupadhenava, Aurabhra, Sushruta and Paushkalágatá, are the bases of the works or Tantras written by others (Karavirya, Gopura-rakshita, etc,).

Thus ends the fourth chapter of the Sutrasthanam in the Sushruta Samhitahich deals with General Explanations.

CHAPTER V.

Now we shall discuss the Chapter which treats of Preliminary measures (in connection with the curative remedies of a disease) .* (Agropaharaniyam- adhyayam).

The entire course of medical treatment in connec- tion with a disease may be grouped under three subheads, as the Preliminary measures (Purva-karma) ; the Principal therapeutical or surgical appliances (Pradhána-karma) ; and the After-measures (Paschát- karma). These measures will be discussed under the head of each disease as we shall have occasion to deal with them. As the present treatise principally

• Several authorities hold thataet such as fasting, administration of purgatives, etc. should be included within the preliminary measures ; application of absorbent (Pachana) or healing medicinal agents, within the second or the principal measures ; and the administration of tonics or restoratives within the third or the after-measure group. Others, on the contrary, lay down that measures adopted for the absorption, lubrication (pacification by the application of oily substances) or elimination of the deranged bodily humours by sweating should be grouped under the first subhead (Purva-karma), the administration of active purgatives, emetics, etc., under the second (Pradhana-karma) and the giving of rice meal, etc. to the patient under the (Paschat-karma) last ; while according to others the active medicinal agents employed to cope with the deranged humours in the incubative stage of a bodily disease till the appearance of its first characteristic symptoms, should be denominated as the Preliminary measure ; measures employed for the subjugation of a disease in its patent or fully developed stage as the Pradhana-karma, and measures employed to guard against the recrudescence of a disease and for the restoration of health in a patient is the sequel treatment or the Paschat-karma.

Chap. V. 1 SUTRASTHANAM. 37

treats of surgical acts or operations, we shall discourse on them and their accessories at the outset.

Surgical acts or operations are divided into eight different kinds such as Incising (Chhedya), Excising (Bhedya), Scraping (Lekhya), Puncturing (Vedhya), Searching or probing (Eshya), Extracting (Ahárya), Secreting fluids (Visrávya) and Suturing (Seevya). A surgeon (Vaidya) called upon to perform any (of the eight preceding kinds) of operations, must first equip himself with such accessories as surgical appliances and instru- ments, alkali, fire, probe or director (Shaláka), horns, leeches, gourd (Alávu), Lumvavoushtha (a kind of pencil shaped rod made of slate with its top-end cut into the shape of a Jamboline fruit), cotton, lint, thread, leaves, tow ( Patta), honey, clarified butter, lard, milk, oil, Tarpanam (powd: red wheat soaked in water), decoc- tions Kasháya, medicated plasters, paste (Kalka), fan, cold water, hot water, and cauldrons, etc., and moreover he shall secure the services of devoted and strong- nerved attendants.

Then under the auspices of blissful astral combina- tions, etc., and having propitiated the Bráhmanas and the physicians, with gifts of curd, sun-dried rice, cordials and gems, etc., and having made offerings to the gods and uttered benediction, etc., the surgeon should commence his work. The patient should be given light food (before the act), and made to sit with

38 THE SUSARUTA SAMHITA. [ Chap. V.

his face torned towards the east. His limbs should 'be carefully fastened (so as to guard against their least mevement during the continuance of the operation). Thof the surgeon, sitting with his face towards the wst, and carefully avoiding the vital parts (Marmas), Veis, nerves (Snayus), joints, bones and arteries of the patient,should insert the knite into the affected part along the proper direction till the suppurated part would be rcached and swiftly draw it out. In case of extended suppuration, the part opened (length of incision) should be made to measure two or three finger's widths in length. An incision (Vrana) which is wide, extended, equally and evenly divided, should be deemed the best.

Authoritative verses on the sub- ject :- An incision which is wide, extended, well divided, does not involve any vital paw wetc. of the patient, and is well-matnred as regards time, is the best of its kind *. Courage, light ehdedness, non-shak- ing, non-sweating, sharp instraments, self confidence and self command are what should be possessed by a surgeon engaged in opening a bor or an abscess.

Two or three meisions should be made if a single opening does not seem large enough for the purpose.

• Certain commentators mterpret the conplet as follows : A boil or an abscess which is wide, extended, well defined in its shape, equally suppmated in all its parts and does not mvolve any vital part of the body 1s the fittest thing for a surgeon's kmte- Tr.

Chop, V.] 39

Authoritative verse on the sub- Jeet :- The kmfe (lancet) should be freely used wherever a fissure, smus, or a cavity would appear in a boil, so as to ensure a corete flowing out of the pus accum lated mn it Lateral my k) incisions shoutd made hons of the eye-brows, temple, forehead, cheeks, eyel wer lip, gums, armpits, loins, belly and the groins.

An incision made in the region ot the hand or root should be made to resemble the disc of the moon, wtale those about the anus and the penis should be made semi-cncular (halt-moon in shape

Ithoritative verse on the sub- jet -An mcision mn any ol the abovesaid regions not mad directed, may give rise to extreme pam, pro- longeanulatiot (healing) and condylomatous growths in and about the ulcer, uwig to an madvertent cutting of the local vems, or nerves In a case of artificial or mstrumental parturition, in ascites, m piles, mn stone in the bladder, mn fistula 'n ano, and m diseases affecting the cavity of the mouth, the patient operated on should be kept on an empty stomach (before the act) Then sprays ot cold water should be dashed over the face and the eyes of the patient to ielieve the pam and the sense of exhaustion mcidental to the operation. The sides of the incision should be firmly pressed (so as to ensure a good outflow of the accumulated pus) and

40 THE SUSHRUTA SAMHITA. [ Chap. V.

the margins of the wound should be rubbed with the fingers (so that they may have a level surface and be of uniform structure throughout.) Then the wound should be washed with an astringent decoction (of Nimba, Triphalá, etc.) which should he wiped and made wroughly dry with a piece of cleun linen. Then a lints wdg (Varti) plastered over with the (paste) Kalka of sesamum, honey and clarified butter, and soaked in disinfectant (lit :- purifying medicines such as Ajagandha, etc.) should be inserted deep into the cavity of the wound. After that, a poultice made of offi- cinal substances should be applied over it and the whole should be bound up with thick layers of tow (Kavalikas -- such as the leaves and bark of the Iafdian figtree etc.) which are neither too irritant A too cooling in their effect ; and finally scraps of cleaunen should be wound round them. The limb, [or the anected part] should be subsequently fumigated with the fumes of pain-killing (anodyne) substances and also with those of drugs which are supposed to ward off all malignant spirits (from the bedside of the patient.)*

Then it should be fumigated with the drugs, known

as Guggulu, Vacha, white mustard, Saindhava and the leaves of the Nimva tree, soaked in clarified butter. The residue of the clarified butter [dripped

• Even the bedsheets, etc. of the patient should be fumigated as above. This foreshadows the germ theory of the modern days-Tr.

Chap. V. 1 SUTRASTHANAM. 41

down and collected from the fumigating compound described above], should be rubbed over the region of the heart and other vital parts of the patient, and the floor' of the chamber should be washed and sprinkled over with drops of water previously kept in a (new) pitcher for the purpose. The rites of protection from the influences of baneful spirits, should then be performed by reciting the Mantra which runs as follows :- "I am about to practise the prophylactic incan- tation for guarding thy person against the malignant influences of Rakshas and conjured demonesses, and may the gou Brahmá be graciously pleased to approve of its performance. May the Gods and deities and mini- sters of grace disperse and confound the hosts of wrathful Nágas (celestial serpents), Pisháchas, Gandhar- vas and Pitris that might be maliciously disposed to strike thee in thy sickly confinement. May the spirits, which stir abroad in the night and roam about in the sky and on carth, defend thy person in recognition of thy fervent devotion to them. May the concourse of Brahma-begotten sages (such as, Sanaka, etc.), the saintly and canonised kings (Rájarshis) in heaven and the sacred mounts, streams and oceans of the earth protect thee from evil. May the fire-god guard thy tongue; the wind-god protect thy breath ; and the Moon-god, Parjanya, Vidyut (lightning) and the spirit of the clouds preserve the healthy coursings of those vital winds in thy organism which are respectively known as Vyána, .

42 THE SUSHRUTA SAMHITA [ Chap. V

Apána, Udana and Samana. May Indra, the presiding deity of all physical energies, keep thy bodily strength immaculate. May Manu defend the two side tendons at the nape of thy neck, as well as thy faculty of intellect ; the Gandharvas, thy faculty of desire ; Indra, thy fortitude ; Varuna, thy faculty of cogni- tion; the Ocean, thy region of umbilicus ; the Sun- god, thy eyes; the Quarters of the Heaven, thy ears; the Moon-god, thy mind; the Stars, thy complexion ; the Night, thy shadow ; the Water, thy vigour ; the Oshadhis, thy hair ; Infinite Ether, the space which is imprisoned in thy body ; Vasundhará, thy body ; Vaishvánara, thy head ; Vishnu, thy moral courage ; Purushottama (the foremost of beings), thy energy of action (dynamical action of purposes); Brahmá, thy self ; and Dhruva (immutable being), thy eyebrows. May these divinities, which perpetually reside in thy body, ensure thy safe continuance in being and may thou enjoy a long life through their grace. May the gods such as, Brahmá, etc., confer blessings on thy head. May the Sun, the Moon, the twin sages Narada and Parvata, the fire-god, the wind, and the other celestial helpmates of Indra, bring thee good. May the pro- phylaxis devised by Brahmá keep thee from evil. May thou be spared to witness the return of many a long and happy year on earth. May such abnormal physi- cal phenomena as, drought, deluge, excessive downpour of rain, and excessive germination (or wholesale

Chap. V. J SUTRASTHANAM. 43

extinction of such vermin as) rats, mosquitoes, flies which invariably portend evil and mortality in a community, as well as bloody feuds among kings, abate and cease. May thou be relieved of all pain and misery. We close the prayer with a "Sváhá" (obeisance). The present Vedic mantra exercises an occult power in relieving ailments which are due to the malignant influences of conjured up she-devils. May thou acquire a long life through the protective energy of the pro- phylactic prayer (lit :- incantation: now read by me.

Then hiving protected the body of the patient with the recitation of the above Vedic Mantra, the surgeon shall see his patient taken to his own chamber, and prescribe the proper course of medicine and diet accord- ing to the exigencies of each case. The old bandage should be loosened on the third day of the operation, when the wound or the ulcer should be washed, and a fresh bandage should be wound round as before. The bandage should not be loosened on the day following the lancing of a boil, as such a measure might give rise to a sort of excruciating pain and formation of knots in the wound and retard the process of granulation (healing). On the third day, the surgeon (Vaidya) should prescribe the proper medicated plaster, diet, etc. after fully considering the strength of the patient, the nature of the disease, and the then prevailing season of the year. A wound should not be tried to be healed up, as long as

44 THE SUSHRUTA SAMHITA [ Chap. V.

the least morbid matter, or pus remains in its inside, as it would lead to the formation of fresh cavities in the surrounding healthy tissues, and ultimately to a recrudescence of the disease.

The authoritative verses on the subject :- Accordingly a wound or an ulcer should be made to heal up after the perfect purification of both of its inside and exterior has been fully brought about. Even after the healing of the wound the patient should studiously avoid all sexual connections, indigestive viands, fatiguing physical exercises and indulgence in emotions of grief or fright, or in ecstasies of joy, until the cicatrix has acquired enough toughness. The dressings and bandages should be untied and changed every third day in winter, in spring and in the season of Hemanta, and on each alternate day in summer and in the rains. But a physician (surgeon) should not be guided by these rules in cases where there would be reasons to apprehend imminent danger, and in such cases the wound or the ulcer, like a house in flames, should be checked as speedily as possible.

Clarified butter boiled with Yashtimadhu, and applied tepid to a wound, incidental to a surgical operation, is sure to alleviate the excruciating pain that is usually experienced in such an affected part.

Thus ends the fifth chapter of the Sntrasthanam in the Sushruta Samhita which treats of Preliminary measures.

CHAPTER VI.

Now weshall discuss the Chapter which treats of the characteristic features of the different seasons of the year and their influence on health and drugs (Ritucharyadhyayam).

The Eternal Time is without origin, middle, or end, self-begotten, and the lord of all attributes. Contrariety or non contrariety of the natural attributes of drugs or substances endued with characteristic tastes, such as sweet, etc., are bronght about by time ; and time is the principal factor that controls the births or deaths of beings.

Etymology of the term Kala (time) :- The Kála or the Eternal time is so called from the fact of its not suffering even one of its own minutest particles or subdivisions (Kalá) to perish, though perpetually moving, and in constant motion in itself; or it derives its epithet from the fundamental quality of its destroying all beings and laying their dead remains fn heaps in succession. Some assert that the name is due to the fact that time blends (kalanam) all beings with misery or happiness according to their respective acts, or to its leading all beings to destruction (kála).

The Sun-god, by his peculiar motions, divides eternal time which is measured by years (Samvatsaras)

46 THE SUSHRUTA SAMHITA. | Chap. VI.

into (increasingly progressive but smaller subdivisions) such as, Nimeshas (lit :-- time taken in closing the eyelids), Káshthás, Kalás, Muhurtas, days and nights, fortnights, months, seasons, solstices, years and Yugas.

Time taken in articulating any of the short vowels (such as A. etc.), is called an Akshi-Nimesha. Fifteen Akshi-Nimeshas make one Káshthá. Thirty Káshthás make one Muhurta. Thirty Muhurtas make one day and night. Fifteen days and nights make one fort- night. A fortnight is either dark or bright. Two fort- nights make one month. The twelve months such as, Mágha, etc. are divided into six seasons such as, Winter, Spring, Summer, Rains, A, Hemanta, each consisting of two month

The two months kr d Tapasya Magha and Phalguna! cor n of winter. Spring consists of two n. Madhu and Mádhava (Chaitra and Vaishá is marked by two months known as Shuchi : Jaistha and Áshádha). The rains or the raii is marked by 2 two months called Nabhas and N bhas, a (Shravana and Bhadra. The two months known as Isha and Urja (Áshvina and Kártika) constitute what is called the season of Autumn. Hemanta is marked by two months called Sahas and Sahasya (Agraháyana and Pousha). These six seasons are respectively characterised by cold, heat, rains, etc.

Chap. VI. | SUTRASTHANAM. 47

The two Ayanams are ushered in by the sun and the moon changing their respective courses in the heavens (passing over the tropics of Cancer and Capricorn) as the measurers of time. The rains, autumn and Hemanta follow one another in succession when the sun is over the Tropic of Capricorn or is in the Winter Solstice (Dakshináyanam) and the moon gains in strength in this part of the year. Rasas :Serum or sap) possessed of acid, saline and sweet tastes, grow strong and become dominant when the sun is over the Tropic of Capricorn (Dakshinayanam) and all beings gain in strength and energy more and more. Winter, spring and summer mark the passing of the sun over the Summer Solstice (Uttarayanam. The sun grows stronger in heat and light, and saps rasas of bitter, pun- gent and sour tastes increase in intensity, and all animals gradually begin to lose strength and energy.

Authoritative verses on the sub- ject :- The moon imparts the moisture and humi- dity to the earth which is soaked up by the sun in his daily course, while the wind in conjunction with the sun and the moon, contributes towards the preservation of animal life. The successive change of the two solstices marks a year.

Five such complete years count as a Yuga. The sub- divisions of eternal time from the minutest Nimesha to a complete Yuga, are constantly revolving like a wheel,

48 THE SUSHRUTA SAMHITA. | Chap. VI.

and this constant or perpetual revolution is called the wheel or cycle of time (Kála-Chakra) by certain authorities.

The six seasons such as, the Rains, etc., have been agair adverted to in this chapter for the purpose of fully deseabing the accumulation, excitation (aggravation) and pacification of the bodily humours, such as wind, etc. According to some, the rainy season consists of two months known as Bhádra and Áshvina ; Autumn consists of the two months of Kartika and Margashirshya; He- manta consists of the two months of Pousha and Mágha ; spring consists of the two months of Phálguna and Chaitra; summer, of Vaishakha and Jaistha; and Právrit, of Áshádha and Shrávana.

Oshadhis ( Medical plants and cereals ) sprout during the rains and are enfeebled in their properties. Water becomes muddy or turbid and the earth is covered over with fresh depesits of washed off or silted mud. The sky becomes overcast with clouds, and the wind, charged with an excess of humidity, dulls the appetite and organisms of beings. Hence the food of beings which principally consists of tender and new-grown vegetables of feeble potency, consider- ably vitiated by the turbid water partaken of as drink during the season, proves acid in its digestive reaction, and germinates excessive bile in the human system. In autumn the sky becomes cloudless, the mire is dried

Chap. VI. ] SUTRASTHANAM. 49

up, and the bile originated and accumulated during the rains, is liquefied by the rays of the sun and gives rise to bilious diseases .*

Plants and vegetables (Oshadhis) that grow or sprout during the rainy season, are matured in co"trse of time and ripen in their virtues and potency in the season of Hemanta. The water becomes clear, cool and heavy in this season. The sun's rays become feeble and mild ; and the winds moistened with frost and snow, make the human system a little numb and heavy. Hence water and vegetables partaken of in Hemanta are divested of their properties of acid reaction after being assimilated in the human system, but they give rise to an accumulation of phlegm in the body owing to their heaviness, sliminess, and cooling and oily character. In spring, the phlegin thus accumulated in the body is liquefied and ushers in diseases due to a deranged state of that bodily humour.t

The said plants and vegetables, in their turn, lose their sap, moisture and nutritive element in summer, and become dry and extremely light. In the same manner water becomes drought-making [produces a state of parchedness in the organism-Ruksha] in its virtue, and considerably loses its natural coolness and

• This should be regarded as the excited, aggravated or agitated state of bile (Pitta) in the parlance of Ayurveda. t This is called the excited or agitated state of phlegm (Kafa). 7

50 THE SUSHRUTA SAMHITA. i Chap. VI.

nutritive properties. The sun's rays dry up the natural moisture of the human system, and accordingly water and vegetables largely partaken of in summer, give rise to an accumulation of wind in the system owing to their lightness, dryness, or expansive and drought-making properties. Subsequently wind thus accumulated in the summer, is agitated by the rains and cold winds in the forepart of the rainy season (Pravrit, when the ground is flooded with water and thus gives rise to diseases which are incidental to a deranged state of the bodily wind .*

The fundamental bodily humours such as, wind, bile, etc. augmented and accumulated during the rains, Hemanta and summer, should be checked as 'soon as they become aggravated (manifest themselves) in autumn, spring, or in the forepart of the rainy season (Právrit .

Diseases which owe their origin to a deranged state of bile, phlegm and wind, are respectively amelio- rated in Hemanta, summer, and autumn by natural causes, [such as the variations of atmospheric or earthly temperature, rainfall, etc.]. Thus far we have discussed the accumulation, excitation and paification or alleviation of the deranged bodily humours.

Likewise the features, which specifically mark the different seasons of the year are observed to

• Tls is called the excited state of wind (Vayu).

Chap. VI. | ST'TRASTHANAM. 51

characterise the different parts of a complete day and night, [or in other words] traits peculiai to spring time exhibit themselves in the morning ; the noon is marked by all the characteristics of summer ; the cvening by those of the rainy season ; the midnight by those of autumn ; and the hours before dawn by those of Hemanta. And similarly, like the seasons of the vear, the different parts of the day and night are marked by variations of heat, cold, etc. [or in other words] the deranged bodily humours such as wind, hile, etc. naturally and spontaneously accumulate, aggravate, or subside during the differont parts of the day as they do in the different seasons of the year [represented by those parts of the day and night as stated above].

Water and vege ables retain their natural properties when the seasons are natural, and do not exhibit con- trary features, and they then tend to increase the appetite, vitality, strength, and power of the human >ystem. Contrary or unnatural seasons are but the consequences of sin committed by a whole community and portend the workings of a malign destiny. A season, exhibiting unnatural or contrary features, affects or reverses the natural properties of water and vegetables peculiar to it, which, drunk or partaken of, cause dreadful epidemics in the country. The best safe- guard lies in I ot using such defiled water and vegetables when an epidemic breaks out in the country.

52 THE SUSHRUTA SAMHIT A. [ Chap. VI.

Sometimes a town or a city is depopulated by a curse, anger, sin, or by a monster or a demoness conjured up by a spell or incantation. Sometimes the pollens of poisonous flowers or grasses, etc., wafted by the winds, invade a town or a village, and produce a sort of epidemic cough, asthma, catarrh, or fever, irrespective of all constitutional peculiarities or deranged bodily humours agitated thereby. Towns and villages are known to have been depopulated through malignant astral influences, or through houses, wives*, beds, seats, carriages, riding animals, gems and precious stones assuming inauspicious features.

Prophylactic measures :- In such cases migration to a healthy or unaffected locality, perfor- mances of rites of pacification and atonement, (wearing of prophylactic gems and drugs), recitations of mantras, libations of clarified butter cast into the sacrificial fire, offerings to the gods, celebration of sacrificial cere- monies, obeisance with clasped palms to the gods, practice of penances, self-control and charity, kindness, spiritual initiation, obedience to .one's elders and preceptors, and devotion to the gods and the Brámhanas, and observance of such like rules of conduct may prove beneficial to the affected community.

• Marriages with girls of prohibited description have been known as well to have ushered in an epidemic which devastated a whole town ot a country:

Chap. VI. J SUTRASTHANAM. 53

The characteristic features of the seasons which do not exhibit un- natural traits (Metrical texts) :- Cold winds from the north blow in the season of Hemanta. The quarters of the sky are enveloped in smoke and assume a dusky aspect. The sun is hid in the frost, and lakes and pools are frozen or lie covered over with flakes, or thin layers of ice. Crows, rhinoceroses, buffaloes, lambs and elephants become excited and sprightly in this part of the year ; and the Lodhra, Priyangu, and Punnága trees begin to blossom.

Winter exhibits the same features as above, only in a greater degree of intensity; and the quarters of the sky are agitated by strong gales of wind and sh wers of rain.

In spring, when the summits of the mount Malaya are besmeared red with the moist foot-prints of the brides of the Siddhas and the Vidyádharas, and are perfumed in contact with the sweet-scented sandal, forests, the lively south-wind is roused up from his lair and winnows gladness to damsels burning with desires, and kindles up the flame of love and appeases the amorous anger of the beloved pairs by turning their fancies to themes of love. The quarters of the sky are cleared up and look joyful. The woods are decked with the full-blown flowers of the Kinshuka, lotus,

54 THE SUSHRUTA SAMHITA. [ Chap .. Vİ.

Vakula, mango and Ashoka trees. . The bee hums and the notes of the Cuckoo are heard to reverberate through the skies. The south wind fans this king of the seasons, and the forests are hung with the festoons of tender and sprouting leaves in his honour.

The sun's rays become stronger and more intense in summer. Unhealthy winds blow from the south-east. The earth is heated ; the rivers run narrow and shallow in their beds ; the quarters of the sky glare with a blazing light, the birds Chakravákas with their mates roam about in quest of cool ponds and reservoirs of water ; herds of deer are tormented and overwhelmed with thirst ; trees, plants and creepers are scorched by the intense heat, and withered leaves drop off from the trees which alone serve to make the identification of their parents possible.

In the forepart of the rainy season (Právrit), paks of detached clouds, spangled with lightning and driven before the gales of the west-wind, come thundering over wand envelop the skies. The Ear is robed in green with: luxurious growth of corn, enlivened here and there by the dark crimson of the cochineal insects (Indragopa), and Kadamva, Nipa, Kutaja, and the Ketaki trees begin to flower.

During the rainy season, the rivers overflow their banks, tumbling down the trees which grow on them. Ponds and lakes are decked with the full-blown Kumud

Chap. VI. ] SUTRASTHANAM. 55

and Nilotpala flowers. The earth is covered with profuse vegetation. Alldistinction between dry lands and reservoirs of water becomes impossible, and the sun and the planets are enveloped in dark clouds that shower torrents of rain but do not roar.

In autumn the sun's rays assume a mellow golden tint. Masses of white clouds are seen to sa. dark deep blue of heaven. Ponuare decked withth tall blown lotus flowers, agitated by the wings of the diving swans The high grounds become dry, while the low- lands still retain their muddy character. The level plains are covered with shrubs and undergrowths, and plants. and trees such as, Vána, Saptáhva, Vandhuka, Kásha and Asana, fower in abundance.

The bodily humours such as wind, etc. are disturbed and aggraated by the contrariety, excess or .vari- ations the characteristic features of the seasons. Hence prudent to check the deranged phlegm in sprin te conquer the deranged bile in autumn, and to subdue the deranged bodily wind in the rains, before they develop themselves in any patent or manifest bodily ailment.

Thus ends the sixth chapter of the Sutrasthánam in the Sushruta Sginhita which treats of the characteristic features of the seasons and their influence on health and drugs.

CHAPTER VIN

} Nów we shhất dưcảs the Chaptếr whịch treats of Appilkmbns, Chiir Tres and' Conrtrdction. -Vidhimaghyayam). Surgical instruments number one hundred and one * in all, of which the hand is the most important, inae- mutch as (all' of them depend on the hand formleir principal auxiliary) and as none of themn can be handled without it; and further Because all sur- gical operations pre-eminently require its co-operation. Any foreign or extraneous substance, which finds a lodgment in the human system and becomes painful to the body and the mind alike, is ealled a Shalya surgical instruments are the means g it (from its seat or place where it is emhed (Surgical) Appliances may be dmmaod into six different groups or types, such as the Stastika, the Sandansha, the Tála, the Nádi Yantrad, and the Shalákbesides those that are called the mmnor or accessory appliançes (Upa-yantras). '

The Svastika instruments (forceps) in their turn, are divided into twenty-four sub-classes ; the Sandansha mstruments (tongs) mto two; the Tila Yantras

• According to certain authorities hundred is here indefinitely used for a large number,

Chap. VII. ] SUTRASTHANAM. 57

into two; the widi Yantras (tubular) into twenty ; and the Shalákis (bugies) into twenty-eight ; while the Upa-yantras admit of being divided into twenty- five different types. These instruments are all made of iron which may be substituted for ahy other similar or suitable substance where iron would be unavailable.

The mouths of these appliances are usually made to resemble those of birds and beasts, and hence they should be made to resemble the mouths of some particular animal in shape, or otherwise, according to the advice of old and experienced physicians (surgeons', or accord- ing toythe directions as laid down in the Shástras (Medical books of recognised authorityy, or according to the exigencies of the case, or after the shape and structure of other appliances used ou similar occasions.

Metrical texts: -Appliances should be made neither too large nor too small, and then mouths or edges should be made sharp and keen. They should be made with a special eye as to strength and steadiness, and they should be provided with convenient handles.

Appliances of the Svastika class should be made to measure eighteen fingers in length; and their mouths should be made to resemble those of lions, tıgers, wolves, hyenas, bears, cats, jackals, deer, Ervárukas (a species of deer, crows, cormorants,

58 THE SUSHRUTA SAMHITA. [ Chạp. VII.

Kururas (a species of bird), Hásas (a species of sparrow) vultures, falcons, owls, kites, herons, Bhringarájas (a species of bird), Anjalikarnas, Avabhanjanas, Nandimukhas, and such like beasts and birds. The two blades or halves of a Svastika should be welded together by means of a bolt resembling a Masura pulse (lentil) in size, and the handles should be turned inward in the shape of a mace, or an Ankusha. Appli- ances of this type should be used in extracting any thorn or foreign matter which may have entered into the bones.

Sandanshas (tongs) are divided into two classes as they are soldered together with or without a bolt. They should be made to measure sixteen fingers in length, and should be used to withdråw any thorn- like substance from below the skin, flesh, veins or

nerves.

The Tála Yantras which measure twelve fingers in length, may be divided into two classes as the single Tala and the double. Tala. The former pesemble the scales of fish in shape, while the latter, according to certain authorities, are made to resemble the entire mouth of a fish of the Bhetuli species. These Yantras are used in extracting splinters from inside the nose, ears and other external channels or passages ot the body.

The Nadi Yantras (tubular instruments like syringe,s

Chap. VII. ] SŪTRASTHANAM. 59

enemas, etc. with a passage or aperture running through thenf entire length) are constructed in a variety of shapes and for various purposes. Some of them are open at one end, while others are open at both. These instruments are used for the purpose of extracting any shalyam that has pricked into the external canals or passages of the body, or for inspecting the seat of affection as in piles, etc., or for sucking (blood, etc. from any affected part), or simply as accessories to other surgical appliances. The length and circumference of a Ndi Yantra should be made to commensurate with those of the passage (Srota) or outlet of the human system into which it is intended to be introddced. We shall describe, later on, the types of Nádi Yantras which are to be used in connection with such diseases as fistula in ano, piles, etc. or in tumours and ulcers, in Mutradvriddhi (Hydrocele) in Niruddha Prakásha ( Phimosis ), in Niruddha Guda (stricture of the rectum) and in ascites, as well as those to be used for the purpose of injecting anything into the urethra, the bowels, the vagina and the uterus, or are used in connection with medicated inhalation, or with those that are known as the Alávu Yantras (gourd used for cupping).

The Shaláká-Yantras (bougies) are of various shapes and serve a variety of purposes. The lengths and girths of these instruments should be determined

60 THE SUSHRUTA SAMHITA. [ Chap. VII.

according to the necessity of each individual case. Four probes or directors (shaláká) in two pairs, are used for the purposes of searching (Eshana) pus in a suppurated part or limb, or in connection with uplifting, cutting and thereby withdrawing a shalyam from the part it has pricked into, or with a view to transfer such a body from one place to another (Chalanam), or for the purpose of extracting it (Shalyam) from the affected part. The mouths of the two types of these directors respectively resemble those of a Gandupáda (earthworm) and of a Sharapunkha (Tephrosia Purpurea, Pers) while the other twe are respectively headed like the hood of a serpent and a fish hook. A couple of directors are used for the pur- pose of withdrawing a foreign matter (Shalyam) imbedded in any outer canal of the body (Srotas). The top-ends of these directors are bent down a little, and they resemble a lentil seed in size. Six types of directors or probes are used in cleansing (the pus from an affected part of the human organism) and their top-ends are fitted with caps of loose cotton. The three sorts of directors used in applying alkaline medicines, are shaped like ladles, and their mouths resemble the cavities of little stone mortars (Khala.) Of the six sorts of directors used in connection with the process of cauterisation (Agni- Karma) three are mouthed like the Jamboline fruit, while the other three are faced like a mace or a spear (Ankusha). A kind of director used in removing nasal

Chap. VH. ] SUTRASTHANAM. 61

tumours, is mouthed like the half of the kernel found in the inside of a Jujube-stone, with a little dip in the middle, its lip on end having a keen or sharp edge. The ends of the type of probe used in applying Anjanams (medicated collyria), to the eyelids are wrought into two small round lobes like the Matara pulse and are blunted, while the sort of probe used in cleansing the urethra, is made round like the end of the stem of a Málati flower.

The Upa-yantras or minor surgical accessories -- include such substances as rope, the Veniká (braided hai), silk thread, the bark and the inner-skin of trees, creepers, linen, Ashthilá (stones), large oval shaped pebbles, a hammer, the palms of the hands, the soles of feet, fingers, tongue, the teeth, the nails, hair, the mane of horses, branches of trees, a magnet, alkali, fire, and medicine, and such acts as spitting, straining (kunthanam), exhilaration and intimidation.

Metrical texts :- These accessories should be applied to the entire body of a patient, or to any part thereof such as, the arteries, the viscera, or the joints, according to the necessities of each case to be determined by the surgeon.

The Functions of Surgical Instru- ments :- are striking out (Nirghátanam-lit :- with- drawing a Shalyam by moving it to and fro), injection or filling, binding, up-lifting, cutting and

62 THE SUSHRUTA SAMHITA. [Chap. VII.

thereby withdrawing a Shalyam, resetting by means of a twirling motion, removing of a Shalyam from one place to another, twisting, expanding, pressing, pirifying of a passage, drawing off, attracting, bringing to the surface, uplifting, lowering down, applying pressure all round a part, or an organ, agitating, sucking, searching, cutting or cleaving, straightening, washing or flushing, stuffing the nose and cleansing. They number twenty-four in all.

Metrical texts :- The intelligent surgeon shall exercise his judgment and determine the nature of the surgical operation required in each individual case, for surely the shalyas requiring a surgeon's aid are infinitely varied in their character.

An appliance (Yantra) which is too thick, or (made of inferior metal and hence) not substantially made, or too short or too long, or does not admit of being easily handled and is incapable of taking in the entire Shalyam, or is curved, loosely fitted, or soft-bolted, or loosely tied up with cords, (should not be used in surgical operations !. These are the twelve defects of a surgical instrument.

Metrical texts :- The use of an instrument devoid of the abovesaid defects and measuring eighteen fingers in length, is commended in surgical operations. Shalyas which are manifest and visible to the naked eye, should be extracted with the instruments of the

Chap. VII. ] SUTRASTHANAM. 63

Sinha-mukha (lion-mouthed) type, while those that can not be seen, should be removed with the help of the Kanka-mukhas ( heron-mouthed ) instruments, etc., according to the directions laid down in the Shástras (medical or surgical works of recognised authority). The Kanka-mukhas are the best of all other types of instruments, inasmuch as they can be inserted and taken out without the least difficulty, are capable of drawing out a Shalyam with the greatest ease, and are applicable to all parts of the human body (be they an artery or a bone-joint.)

Thus ends the seventh chapter of the Sutrasthanam of the Sushruta Samhita which treats of the shape, construction and dimensions of surgien! appliances.

CHAPTER VIIL.

Now we shall discuss the Chapter which. treats of instruments used in connection with a surgical operation. (Shastravacharantyamadhyayam).

These instruments are twenty in number such as, the Mandalagram, the Karapatram, the Vriddhipatram, the Nakhashastram, the Mudrika, the Utpalapatram, the Arddhadharam, the Suchi, the Kushapatram, the Átemukham, the Sharárimukham, the Antarmukham, the Trikurchakam, the Kutháriká, the Vrihimukham, the Ará, the Vetasapatrakam, the Vadisha, the Dantashanku, and the Eshani .*

• The Mandalágram measures six fingers in length and is provided with a round or circular face. The Karapatram is the same as the modern saw. The term Vriddhipatram signifies a razor. A Vriddhi- patram measures seven fingers in length, the handle alone measuring five fingers. The Nakhasastram is the same as the modern nail-clipper, the blade of the instrument measuring a finger in breadth. The Utpala- patram resembles a lotus leaf in shape. The Arddhadháram (lancet) measures eight fingers' breadth in length, being.one finger broad at the middle, and two fingers at the blade. The Suchi is the same as the modern needle. The Kushapatram is so called from its resemblance to the hade of a Kusha-grass, An Atemukham resembles the bill of a bird of the Ate species. The blade of an Atemukham measures two fingers in length, the handle measuring five fingers and thus giving an entire length of seven fingers. The Sharárimukham (scissors) is so-called from the resemblance of its blades to the bills of a Sharári bird and looks somewhat like a modern black-smith's clipper, the measure of its entire length being twelve fingers. The Antarmukham is semicircular in shape and is provid- ed with a toothed edge like that of a hand-saw. The Trikurchakam (trocar) is provided with three separate blades. The intervening space between the couple of blades attached to a handle measuring five fingers in length, is equal to the width of a Vrihiseed, its entire length being eight fingers.

Chap. VIII. ] SUTRASTHANAM. 65

Of the abovesaid instruments the Mandalágram and the Karapatram should be used in incising and scraping. The Vriddhipatram, the Nakhasastram, the Mudrika, the Utpalapatram, and the Arddhadharam, should be employed in incising ( Chhedanam ) and excising (Bhedanam) ; and the Kushapatram, the Shuchi, the Átemukham, the Sharárimukham, the Trikurchakam and the Antarmukham should be made use of in exudating or secreting (Visrávanam.) The Kutháriká, the Vrihimu- kham, the Ará, the Vetasapatram and the Suchi (needle) should be used in puncturing. The Vadisha and the Danta-Shanku should be used in extracting solid bodies. The Eshani (probe or director) in probing or search- ing the course or direction of the pus (in a suppurated part), and the Suchi (needle) should be used in suturing. Thus we have explained the eight different func- tions of the instruments in connection with surgical operations.

The kuthárika (small, blunt axe) measures seven fingers and a half in the handle, the blade is half a finger in width and is blunted like the tooth of a cow. The Vrihimukham measures six fingers in its entire length and its top is like that of a Vrihi seed, and the edge is cut into small thorn- like projections. The Ara resembles the awl of a cobbler and measures ten fingers in its entire length, the blade is wide as the seed of a sesamum and has the girth of a Durva (grass) stem. The Vetasapatram (knife) resembles the leaf of a Vetasa plant. The blade is four fingers in length, one finger in width, and is keenly edged, the handle measur- ing four fingers in length. The Vadisha is shaped like a modern fishing hook. The Danta-shanku (pincers for extracting teeth) somewhat resembles the Vrihimukham in shape. The face of an Eshani (probe) is like that of a Gandupada (earth-worm). 9

66 THÉ SUSHRUTA SAMRITA. [Cmh YItt.

abgvesaid ' instruments .- The Vriadhipatnp instruments for excising (Bhedanam) should pe gut Ahold of at a part between 'the tlade sandle. In acts of scraping the Vriddhipatram ne, Mandalagram should be handled with the phim of the hand slightly turned up. The instruments for secreting should be caught hold of at the roots of their blades at the time of using them, while in the case of a king, an old man, a timid or a delicate person, a child, a woman and specially fathe case of a prince of the royal blood, the Trikurchakam should be used when any secreting or exudating oper tion would be necessary.Tho handle of a Vr mukham should be kept concealed within of the hand and the blade should be caught holdanr with the thumb and the index finger The Kuthárika should be first supported on the lett hand and then struck with the thumb and third finger of the right. The Ara, the Karasatram and thre Eşhani, should be caught hold of at their roots. The rest of the surgical instruments should be grappled according to requirements.

The abovesaid instruments are shaped like things which their very names imply, as have been ready described. The Nakashastram and the Eshani measure eight fingers m length. The Suchi (needle)

67

(ental pincers) are, hind down, and their froes are made to rew p thomns, or the mewly sprouted leaves octy battey planit. The top end, of an Eshani clomely resembles the mouth of an earth-worm. The length of a Mudriká should be made equal to that of the top phalanges of the index finger (of a map of average height.) A Sharárimukham measures ten fingers in length. The rest of the instruments are mostly made to measure six fingers in length.

Commendable features in a Surgi- cal instrument :- Instruments that are fitted with handles of easy grip and are made of good and pure rron, well shaped, sharp, and are set with edges that are not fagged and end in well formed points or tops, should be deemed as the best of their kind

Curvature, bwentness (Kuntha-lit :- incapable of cutting hairlequal sharpness of the edge, rough- edgedness, over-thickness, over-thinness, over-lengthi- ness, and over-shortness are the defective traits ina surgical instrument. Those possessed of contrary features should be used. But a Karapatram set with a rVery rongh (dentated) edge mav be used for the purpoge of sawing the bones. A Surgical instrument meant for l cision should be set with an edge as thin df that of a Mtisora

68 THE SUSHRUTA SAMHITA, [ Chap. VIII,

pulse (lentil seed), while an instrument used in scraping should be set with an edge half as thin as that of the former. An instrument used either in connection wthe measures of secretion or cutting by uplifting (yadhanam) should be set with an edge as fine as the human hair, while an instrument of incision should have an edge half as thin as that of the former.

Surgical instruments should tempered with one of the three substances such amkali, water, and oil. Instruments used in cutting arrow, are, or any foreign matter (Shalyam) pricked intothe human body, should be tempered with alkali, whwreas those that are made use of mn cutting, cleaving, a lopping off the flesh 'hom an affected part), should temnered with water .. Irstruments used in ope ng Vyadhanam) a vein (Soira) or in cutting open a neirg Snáyu should betempereda with oil, and shoulhetted upon a s ecies of stode-slab resembling a asha pulse in colour, and their set edge should be prote ed by putting it in a sheath made of Shálmali wod.

Authoritative verses on the sub- Ject : -An instrument, well-ground, well-shed, fitted with a convenient handle and capable of (latereh) cutting a hair in two and made according te moomnes laid down in the Shastras, should be alone nsed in a surgical operation.

Chap. VIII. ] SUTRASTHANAM. 69

The Inferior or substitutive instru- ments (the Anu-Shastras' The skin of bamboos, crystals, bits of glass, Kuruvindas (a sort of crystal) leeches, fire, alkali, nails, the leaves of tree own as Goji, Shephallká and Shákapatra, the ter sprouts of corn, hair, and thers, should be. inete d within the category of the ner instruments of sugery and (which may be used in certain instances in substitution for the principal and usual ones.)

Metrical texts :- The four articles such as strips of bamboo skin, crystals, bits of glass, and the rock known as Kuruvinda, should be used by an intelli- gent phynicjan in incising or excising (Bhedanam) opera- tions, wl The patient would be found to have a dread of the kmil oo young to be surgically operated upon with it, or e the proper instrument cannot be pro- cured. The s of fingers should be used in operations of incising, excising or extracting in (substitution for the instruments enjoined to be used for the purpose), when such a course would appear feasible. The processes of applying alkalis, leeches and cauterisation will be dealt* with later on. In Diseases affecting the eyelids or the cavity of the mouth, operations for the purposes of secreting or evacuaung (the accumulated pus or phlegm), may be performed with the leaves of Shákapatra, Shepháliká or Gojis. In the absence of a probe or director, searching may be done with the help

THÉ SUSHRUTA SAMHITA, [Qap VItI.

anger, or with a hair, or with rarpord! Ah intelligent pltysician should "deem it Hi pentive duty to get his surgical instruments nuide skaful and experienced blacksmith, and of pu Tstre ig and sharp iron (steeli. A physician, skilled in the ait of using surgical mstruments, is always shocessful*in his professional practice, and hence the tice of surgery should be commenced at the very outset of medical studies. . Thus ends the eighth chapter of the Sutrasthanam in the Sushruta Samhitá which treats of Surgical/Instruments.

CHAPTER IX Now dẻ,shan discuss che Chapter which thếtc đi prattical instractións in surgical operatłons (Yogyą-

The preceptor should see his disciple attebis the practice of surgery even if he has already thoroughly mastered the several branches of the science of Medicine, or has perused it in its entirety. In all acts connected with surgical operations of incision, etc. and injèction of oil, etc. the pupil should be fully instructed as regards the channels along or into which the operations or applications are to be made (Karma-patha). A pupil, othepnse well read, but unimtiated into the practice (of mediome or surgery) is not competent (to take in hand the medical or Surgical treatment of a disease). The art of making spécific torms of incision should be taught by making cuts in the body of a Pushpaphala (a kind of gourd, Alávu, watermelon, cucumber, or Erváruka. The art of making cuts either in the upward or downward direction should be similarly taught. The art of making excisions should be practically demonstrated by making openings in the body of a full water-bag, or 'in the bladder of a dead animal, or in the side of a leather pouch full of slime or water. The art of scraping should be instructed on a piece of skin on which the hair has been allowed to remain. The art of venesection

72 THE SUSHRUTA SAMHITA. [ Chap. IX.

(Vedhya) should be taught on the vein of a dead animal, or with the help of a lotus stem. The art of probing and stuffing should be taught on worm (Ghuna) eaten wood, or on the reed of a bamboo, or on the mouth of a dried Alávu (gourd). The art of extracting should be taught: by withdrawing seeds from the kernel of a Vimbi, Vilva or Jack fruit, as well as by extract- ing teeth from the jaws of a dead animal. The act of secreting or evacuating should be taught on the surface of a Shálmali plank covered over with a coat of bee's wax, and suturing on pieces of cloth, skin or hide. Similarly the art of bandaging or ligaturing should be practically learned by tying bandages round the specific limbs and members of a full-sized doll made of stuffed linen. The art of tying up a Karna-sandhi (severed ear-lobe) should be practically demonstrated on a soft severed muscle or on flesh, or with the stem of a lotus lily. The art of cauterising, or applying alkaline preparations (caustics) should be demonstrated on a piece of soft flesh ; and lastly the art of inserting syringes and injecting enemas into the region of the bladder or into an ulcerated channel, should be taught (by asking the pupil) to insert a tube into a lateral fissure of a pitcher, full of water, or into the mouth of a gourd (Alávu).

Authoritative verses on the sub- Ject :- An intelligent physician who has tried his

Chap. IX. ] : SUTRASTHANAM. 73

prentice hand in surgery (on such articles of experiment as, gourds, etc., or has learat the art with the help of things as stated above), or has been instructed in the art of cauterisation or blistering (applicaton of alkali) by experimenting on things which are most akin, or simi- lar to the parts or members of the human body they are usually applied to, will never lose his presence of mind in his professional practice.

Thus ends the nanth chapter of the Sutrasthanam in the Sushrat Samhita which teats of Instructions in Surgical operations.

CHAPTER X.

Now we shall discuss the Chapter which treats of the essential qualifications of a physician before he formally enters his profession (Vishikha- nupraveshaniya-madhyayam).

A physician having thoroughly studied the Science of medicine, and fully pondered on and verified the truths he has assimilated, both by observation and practice, and having attained to that stage of (lucid) knowledge, which would enable him to make a clear exposition of the science (whenever necessary), should open his medical career 'commence practising) with the permission of the king of his conntry. He should be cleanly in his habits and well shaved, and should not allow his nails to grow. He should wear white garments, put on a pair of shoes, carry a stick and an umbrella in his hands, and walk about with a mild and benignant look as a friend of all created beings, ready to help all, and frank 'and friendly in his talk and demeanour, and never allow- ing the full control of his reason or intellectual powers to be in any way disturbed or interfered with.

A physician, having met with a messenger of happy augury, or having been encouraged on his journey by the notes of auspicious birds or sights, should go to the house of his patient. [Then, having entered the

Chap. X. ] , SUTRASTHANAM. 75

sick room], the physician should view the body of his patient, touch it with his own hands, and enquire (about his complaint). Several authorities hold that these three, (inspection, touch and questioning) largely form the means of our ascertaining the nature of a disease. But that is not correct, inasmuch as the five sense- organs of hearing, sight, etc. and oral enquiry material- ly contribute to a better diagnosis.

Diseases, which are to be diagnosed with the help of the organ of hearing, will be fully treated, later on, in the Chapter on Vrana-Sráva (secretions from an ulcer). The wind (Váyu), making the blood ebullient, forces it up with a distinctly audible report and thus affects the sense of hearing. But this will be dealt with later on in the abovesaid chapter. The heat and ccldness of the body, or the gloss, roughness, hardness, or softness of the skin of the affected part as in fever, or in an œdematous swelling of the body, are perceptible by the sense of touch. Fullness or emaciation of the body (cachexia), state and indications of vitality, strength, complexion, etc. are perceived by the sense of sight. Secretions or discharges (from the inflamed mucous membrane of the urethra) in Prameha etc., should be tested with the organ of taste .* The characteristic smell emitted

• The sweet, or any other taste of the discharges should be inferred from the fact of their being or not being swarmed with hosts of ants or flies, etc.

THE BUSHRUTA SAMHITA. [ Chap, X.

by an ulcer in its critical stage (Arishta) should be 'determined with the help of the organ of smell.

While such facts as the time or season (of the first appearance) of the disease, the caste which the patient bnlongs to, and things or measures which tend to bring about a manifest amelioration of the disease, or prove comfortable to the patient (Sátmyam) as well as the cause of the disease, the aggrava- tion of pain, the strength of the patient, and his state of digestion and appetite, the emission of stool, urine and flatus, or their stoppage, and the maturity of the disease as regards time, should be specifically ascertained by directly interrogating the patient (on those subjects). Though the abovesaid five organs of sense, like the three funtlamental vital humours, help us to make the correct diagnosis of a disease, still 'the objects locally perceived by these senses should not be left out of account in ascertaining its specific nature.

Authoritative verse on the sub- Ject :- A disease wrongly observed or incorrectly described, or wrongly diagnosed, is sure to mislead a physician.

Having made these observations the physician will try to cure diseases that are curable, adopt palliative measures in cases where palliation is the only remedy that can be offered, and give up a case which is bevond

Chạp. X, 1 (SUTRASTHANAM .. 77

all medical treatment, and mostly those which are of more than a year's standirg. Diseases affecting a Brabmana well versed in the Vedas, or a king, or a woman, or an infant, or an old man, or a timid person, or a man in the royal service, or a cunning man, or a man v ho pretends to possess a knowledge of the science of medicine, or a man who conceals his disease, or a man of an excessively irascible temperament, or a man who has no control over his senses, or a man in extremely indigent cir- cumstances of life or without any 'one to take care of him, are apt to run into an incurable type though appearing in a common or curable form at the outset. The physician, who practises his art with a regard to these facts, acquires piety, wealth, fame and all wished for objects in life.

Authoritative verse on the sub- Ject :-- A physician should abjure the company of women, nor should he speak in private to them or joke with them. A physician is forbidden to take anything but cooked rice from the hands of a woman.

Thus ends the tenth Chapter of the Sutrasthanam in the Sushruta Samhita which treats of the essential qualifications of a physician

CHAPTER XI.

Now we shall discuss the Chapter which treats of the, pharmacy of alkalis or potential cauteries (Kshara- paka-vidhi-madhyayam).

In cases that require incising, excising and scraping, alkalis or alkaline preparations are of greater importance than surgical instruments and appliances (both principal and secondary or substitutive', as they are possessed of the virtues of subduing the three deranged bodily humours (such as wind, bile and phlegm).

The etymological signification of the term Kshára (alkalis) is based on their property of corroding (the skin or the flesh of an affected part of the body), or on their peculiar quality in destroying the skin and flesh where such an effect is desired. Since a variety of substances enter into the composition of Kshára alkalis), they are endued with the virtue of subduing the three deranged bodily humours. Owing to their white colour, Ksháras should be included within the category of cooling substances (Saumya).

But since many drugs or substances of a hot or fiery nature (Ágneya) enter into their composition, Ksháras (alkalis) are endued with the properties of blistering, burning, suppurating 'Pachana), opening etc., without

Chap, XT. 1 SUTRASTHANAM. 79

involving any contradiction to their generic (Saumya) nature, and hence they are included within the list of those substances which are both hot and cooling (Saumya and Agneya in their virtues. They are pungent in taste, of a heat-making potency, irritant, digestive, corrosive, absorbent, liquefacient, improve unhealthy sores and granulation, and act as styptic and paralysing agents. They exercise destructive action on animal tissues. They are antitoxic, anthelmintic and possess the property of curing mucous accumu- lations in the intestines. They tend to reduce fat and phlegm and they have the virtue of destroying skin diseases. In large doses, (alkalis) have the effect cf destroying the virile potency of a man.

Kshára (caustics, may be grouped under two distinct heads 'according to their mode of administration), such as the Pratisraniya (for external application) and the Pánia (alkaline potions. Alkaline preparations should be externally used in such skin diseases as Kitima, Dadru, Kilás, Mandala, Fistula in ano, tumour, bad ulcer (Dushta Vrana), sinus, Charma-kila, Tilkálaka, Nacchya, Vyanga, Mashaka and external abscesses and hœmorrhoids. In cases of worms and poisoning as well as in the seven forms of diseases which affect the cavity of the mouth, such as Upajihva, Upakusha, Danta-Vaidarbha, and in the three types of Rohini, external applications of alkalis act like substitutive

THE SUSHRUTA SAMHITA. [ Chap, XI.

surgical instruments. Alkaline potions or any other internal use of alkalis, should be prescribed in cases Gulma (abdominal glands), Ascites, loss of appetite, indigestion, flatulent distension of the abdomen with suppression of stool and urine, urinary calculi, stone in the bladder, internal abscesses, worms in the intestines and hœmorrhoids, as well as for subduing or eliminating any sort of poison from the system.

Alkalis or alkaline potions will prove positively injurious to a patient laid up with fever or hæmoptysis, to a man of bilious temperament, to an infant, or to an old man, and they will work similar mischief in a weak person, or in a patient suffering from vertigo, insensi- bility, syncope and Timira (darkness of . vision). These preparations of Alkalis should be made in one and the same way by filtering ; and we reserve the full description of this process for another occasion.

Alkalis for external application are prepared in three different potencies ; the mild, middling and strong (extremely irritant. A physician wishing to prepare such an alkali, should first purify his body and mind, and observe a fast on a day in autumn marked by auspicious astral combinations. Then having ascended the brow of a hill, he should select a full grown Ashita-mushka (Ghantá párul) tree of middle age, and growing on soil recommended in the works on pharmacy and not anywise affected. Then having

Chap. XI. SUTRASTHANAM. 81

formally invoked the spirit of the aforesaid tree, which bears no white flowers) the physician should fell it on the day following,-reciting the Mantra which reads as :- "O thou possessed of mighty virtues, O thou endued with fiery potency, may thy potency never decrease or vanish. Stay here, O thou blissful one, execute my work, and after the performance thereof thou shalt be at liberty to ascend to the heavenly regions."

Then having performed the Homa ceremony with thousands of white and red flowers, the physician should cut the wood of the abovesaid tree into small pieces and put them in a place pro- tected from the wind. Then having placed pieces of unslaked limestone over them, the physician. should burn them to ashes with the lighted faggots of dried sesamum plants. Then after the fire has fairly burnt itself out, the ashes of the limestone and the Ghantá-párula wood should be separately collected and stored. Similarly the wood as well as the leaves, roots and fruits of Kutaja, Palásha, Ashva- karna, Páribhadra, Vibhitaka, Áragvadha, Tilvaka, Arka, Snuhi, Apámárga, Pátalá, Naktamála, Vrisha, Kadali, Chitraka, Putika, Indra-Vriksha, Ásphotá, Ashvamáraka, Saptachchhada, Agnimantha, Gunjá, and the four species of Koshataki, should be burnt down to ashes. II

8 THE SUSHRUTA SAMHITA. [ Chap. XI:

Then a Drona measure of the ashes thus prepared* should be dissolved and stirred up in six Drona measures ofpure water or cow's urine, and be filtered twenty-one times in succession. The (alkaline water filtered as above) should be kept in a large caldron over a fire and boiled by gently agitating it with a ladle, It should be taken down from the fire when by gradual stirring, the saturated water would appear transparent, slimy, red and irritating. It should then be filtered through a piece of clean linen, and the dregs thrown away. After this a Kudava measure and a half (12 Palas) of the (abovesaid) *saturated or alkaline water should be taken out of the caldron, and the rest should be again kept boil- ing over the fire. Following this, substances known as Kaťa-Sharkará, the ashes of the burnt limestone previously obtained, Kshirapakas (fresh water oysters) and Sankhanábhi, should be burnt red hot in equal proportions, and then immersed and pressed in the Kudaba measure of alkaline water previously set apart in an iron basin as above described.

Then having immersed eight Pala measures of the substances known, as the Shankhanabhi etc., in the abovesaid alkaline water, the physician should boil it by continuous and steady stirring, care being

• Two parts of the burnt ashes of Ghanta-parula and one part of the ashes of Kutaja, etc.

Chap. XI. ] SUTRASTHANAM. 83

taken not to make it of too thin nor of too thick a consistency .. Then the basin or" the caldion should be taken down from the oven, and its contents poured into an iron pitcher, carefully covering its mouth after filling it. The alkali thus prepared is called the Kshara (alkalf) of middling potency, which, if prepared without the subsequent addition (lit : throw-over) of the ashes of Katasharkara, etc., goes by the name of mild alkali(Mridu Kshára). Similarly, alkali prepared with the addition of the powders of the drugs known as Danti, Dravanti, Chitraka, Lángulaki, Putiķa- Pravála Talpatri, Vidha, Suvarchiká, Kanaka-Kshiri, Hingu, Vachá, and Vishá, or with as many of them as are available, each weighing four tolas, is called the strong Kshára (extremely irritating alkali). These alkaline pre- parations of different potencies, should be severally used in cases where their administrations would be clearly indicated. An alkaline preparation, any way weakened, should be strengthened by adding to it alkaline water (water saturated with an alkali) as before described.

Authoritative verses on the sub- Ject ;- The commendable features in an alkali are based on its whiteness, on its being neither too mild nor too strong, on its gloss and sliminess, on its sticking to the place of application, and on its power of secreting (Abhisyandi) the morbid fluid, and on its rapid effect. On the other hand, its defective traits consist in its being

84 THE SUSHRUTA SAMHITA. [ Chap. XI.

too mild, of excessive whiteness, excessive strength or irritability, of over-sliminess, excessive stickiness or thickness, insufficient boiling, and insufficiency of component ingredients.

A patient laid up with a disease amenable to an application of alkali : potential cautery or caustic) should be kept in a spacious chamber, and should not be ex- posed to draughts and to the hot rays of the sun, [Then the physician having secured] the necessary appliances etc, as already laid down in the Chapter V, should view the part of the patient's body to which the alkali is to be applied. The affected part should be then* rubbed or scarifiedt with an alkali, and covered over$ with a piece of linen. The alkaline prepara- tion should be applied with a rod or director* and kept undisturbed for a period needed to articulate a hundred long letter (sounds).

Metrical texts :- The perfect burning (blis- tering, should be inferred from the black colour of the skin of the affected part. Madhuka and the substances included within the Amla-varga (group of acid drugs) pasted with clarified butter, should be applied to allay the incidental burning (sensation). A plaster composed

• In a case brought about by (Pitta) ascendency of the deranged bile. + It should be scraped with the alkali where the skin would appear hard and benumbed owing to the action of the deranged vital winds (Váyu). # In a case of deranged phlegm (Kafa) the affected part being marked by itching and swelling.

Chap. XI. ] SUTRASTHANAM. 85

of the shreds of Amla-Kánjika, sesamum and Madhukam taken in equal parts, and pasted together, should be applied to the part burnt with an alkali ; in the event of the latter having failed to produce the desired effect owing to the disease being deeply seated. Madhukam and the Kalka paste' of sesamum mixed with clarified butter would cause such an 'incidental) ulcer to heal.

Now you may ask the question how can an acid substance, which is fiery in its virtue and heat-making in its potency, tend to subdue the effects of an alkali which is possessed of simllar virtues and properties, instead of augmenting them, as can naturally be apprehended ? Well my child, the question can be fairly answered by stating, that substances of all tastes enter into the composition of an alkali except the acid one. The pungent (Katu, taste is the principal taste of an alkali, while the saline (Lavanaì forms its minor or accessory flavour (Anurasa). Now this saline taste in conjunc- tion with the acid one renounces its extremely sharp or irritating property and is thus transformed into one of sweetness or of soothing virtue. Hence It is that an acid taste tends to allay the burning incidental to an application of alkali (potential caustic) in the same way as water tends to put out fire.

An operation of perfect cauterisation with an alkaline application brings about an amelioration of the disease, or the disease is entirely subdued, accompanied by

86 THE SUSHRUTA SAMHITA. [ Chap, XI.

lightness of the limbs and absence of secretion from the affected part ; while an insufficient burning [of the part] is generally attended by symptoms tof aggravation of the malady and also gives rise to local. pain, itching and numbness, [On the other hand], excessive burning [of the part] with an alkaline preparation may have a fatal termination, and is attended by such symptoms as burning, suppuration, redness, secretion in and from the seat of affection. A feeling of languor and fatigue comes upon the patient accompanied with thirst, swooning and an aching sensation. An ulcer incidental to a burn by an alkali should be treated with a special eye to the nature of the disease and the derangcd bodily humour specifically involved in the case.

A weak person, an infant, an aged person, a ma of timid disposition, a patient suffering from abdominal dropsy with general anasarca or from Hæmoptysis, a pregnant woman, a woman m her menses, a person suffering from an attack of high fever or urethral discharges, or emaciated with chronic inflammation of the lungs, or a person subjected to fits of faint- ing or abnormal thirst, or a person suffering from virile impotency, or whose testes have become deranged either upwards or downwards, or a woman suffering from retroversion or introversion of the uterus or prolapsus of the vagina, should be deemed

Čhap. XI. j SÜTRASTHANAM. 87

unfit for being cauterised with alkalis. More- over their application is not to be sanctioned over the veins, nerves, joints, gristles or tender bones or cartilages, sutures, arteries, throat, umbilicus, genitals, regions of Srotas (external channels); % parts covered over with a thin layer of flesh, inside the hails and ather vulnerable parts of the body, nor in diseases of the eyes, excepting those which affect the eyelids.

Alkalis fail to produce any beneficial effect in a patient suffering from œdema of the limbs, or suffering from bone-ache, or laid up with a disease affecting the joints or the heart, or in a person of impaired appetite who has lost all relish for food, even when their use is otherwise indicated.

Authoritative verse on the sub- ject :- Ar Alkali administered by an ignorant phy- sician is to be dreaded more than poison, fire, blows with a weapon, thunder-bolts, or death itself ; while in the, hand of an mtelligent physician it is potent enough to speedily subdue all serious diseases in which its use is indicated.

Thus ends the eleventh Chapter of the Sutrasthanam in the Sushruta Samhitá which treats of the Pharmacy of Alkalis.

CHAPTER XII.

Now we shall discuss the Chapter which treats of cauteries and the rules to be observed in their use (Agni-Karma-Vidhimadhyayam).

A fire (cautery) is better than an Alkali as far as its healing property is concerned. A disease burnt with fire, is cured for good and knows no recrudescence ; and diseases which ordinarily baffle the skill of a surgeon or a physician, and never prove themselves amenable to medicinal or surgical remedies, are found to yield to fire (cauterisation'.

The following drugs, articles and substances should be understood as accessories to an act of cauterisation, viz., Pippali, the excreta of goats, the tooth of a cow (Godanta), Shara, a rod, the surgical instrument known as the Jámvavaustha, articles made of copper or silver, honey, treacle, oil, or any other oily substance. Out of these, Pippali, the Godanta, Shara and the rod should be (made red hot and) ased in cauterising the affected part in a disease which is restricted only to the skin; similarly the surgical instsument known as the Jamvavaustha, as well as the appliances made of copper or silver should be used in a disease which is seated in the flesh. Honey, treacle and oil should be (boiled and) employed in cauterising the disease

Chap. XII. ] SUTRASTHANAM. 89

which affects any of the veins, nerves, bones or bone- joints.

Cauterisation is admissible in all seasons of the year except summer and autumn; but no such distinction should be observed in cases of impending anger, when it should be practised with the help of such appliances of a contrary (cooling) nature, [as wet sheets, cooling drinks and cooling plasters, etc.]

In all diseases and in all seasons of the year, the patient should be fed on a diet of slimy (mucilaginous) food before actually apnlying the cautery ; while the patient should be kept on an empty stomach before the act where the complaint would be a case of Mudagarbha (false presentation), fistula in ano, hæmorrhoids or a disease affecting the cavity of the mouth.

According to certain authorities the processes of cauterisation may be grouped under two heads according as the skin or the flesh is cauterised. The present work does not lay any injunction against the cauterisation of any nerve, vein, bone or bone joint (as stated before). A burning of the skin is accompanied by a peculiar bursting or cracking sound. The skin becomes con- tracted and emits a fetid smell. Similarly, in a case where the flesh is burnt, (the affected part) assumes a dove color of (blackish brown), marked by pain and a little swelling, and the incidental ulcer becomes dry and contracted. In the case where a nerve or a vein I2

THE SUSHRUTA SAMHITA. [ Chap. XI.

is burnt, the uloer presents a raised (elevated) and black aspect with the stoppage of all secretions; while an ulcer incidental to the cauterisation of any of the bone joints has a parched red hue and becomes hard and rough.

The regions of the eye-brows, forehead and temple- bones, should be cauterised in diseases affecting the head as well as in a case of Adhimantha (Ophthalmia). In diseases affecting the eyelids the eye should be covered over with a moist piece of Alaktaka (a thin pad of red pigment principally used in dyeing the feet of ladies) and the roots of the eyelashes should be duly cauterised. Cauterisation is specifically enjoined to be resorted to in cases of glandular inflammation, tumour, fistula in ano, scrofula, elephantiasis, Charmakila, warts, Tilakálaka, hernia, sinus hœmorrhage, and on the occa- sion of cutting a vein or a bone joint, as well as in the event of the vital wind (Váyu) being extremely agitated and lodged in the local skin, flesh, vein, nerves and the bone-joints and giving rise to excruciating pain in and about the ulcer which in consequence presents a hard, raised and inert surface.

The modes of cauterisation vary according to the seat of the disease, and number four in all, viz., the Ring, the Dot, the Lateral or Slanting lines, and the Rubbing modes,

Chap. Xr. ] SUTRASTHANAM.

Authorttative verse on the subject :- A physician, after having carefully considered the seat of the disease and judiciously ascertained the patient's strength and the situations of the Marmas (the vital parts of the patient's) body, should resort to cauterisation with an eye to the nature of the malady and the then prevailing season of the year.

The part, after being properly cauterised, should be rubbed with an unguent composed of honey and clarified butter. A man of bilious temperament or with a quantity of bad blood lying stagnant and locked up in any part of his body, or of lax bowels, a person with any foreign substance (such as a thorn or a splinter still lodged in his body), a weak or an old man, an infant, or a man of timid disposition, or a person afflicted with a large number of ulcers, as well as a patient suffering from any of the diseases in which diaphoretic measures are forbidden, should be regarded as a subject unfit for cauterisation.

Now we shall describe the characteristic. sym- ptoms of the several kinds of burns other than those caused. (for surgical purposes). Fire feeds both upon fatty and hard fuels, [such as oil and logs of wood etc.]. Hot or boiling oil has the property of permeating or entering into the minutest nerves and veins, and

0 92 THE SUSHRUTA SAMHITA. [ Chap. XII.

hence, it is capable of burning the skin, etc. Accord- ingly an ulcer incidental to such a burning (scald) ìs characterised by extreme pain, etc.

Burns may be grouped under four distinct heads viz., the Plushtam, the Dur-Dagdham, the Samyag-Dagdham and the Ati-Dagdham. A burn characterised by the discolouring of its seat and extreme burning and mark- ed by the absence of any vesicle or blister, is called the Plushtam, from the root "plusha" to burn. A burn, which is characterised by the eruption oflarge vesicles or blisters, and assumes a red colour, and is characterised by excessive burning and a kind of drawing pain, and which suppurates and takes a long time to heal, is called the Dur-Dagdham (bad burn or scald). A burn, which is not deep (superficial) and assumes the colour of a ripe Tála fruit, and does not present a raised or elevated aspect and develops the preceding symptoms, is called the Samyag-Dagdham (fully burht one). A burn in which the flesh hangs down, and where the veins, nerves and bones are destroyed, accompanied with fever, burn- ing, thirst, fainting and such like disturbances, and which leads to a permanent disfiguration of the body, retarding the healing of the incidental ulcer which leaves a discoloured cicatrix even after healing, is called the Ati-Dagdham (over burnt one). A physician should try to heal any of these four types of burns with the measures already laid down before.

Chap. XII. ] SUTRASTHANAM 93

Authoritative verses on the sub- Ject .- The blood of a man is agitated and made hot by fire, and the blood thus heated tends to excite or causes it to raise the bile. And since fire and bile (Pittam) are similar in their taste, essence, effect, potency and natal factors, the effects of Pittam (burning sensation etc.), are naturally aggravated and augmented through a contact with fire. Blisters or vesicles crop up in rapid succession and mark the seat of burning, and fever, thirst, etc., supervene.

Now ! shall describe the course of medical treat- ment to be adopted for the cure of burns. Hot and dry fomentations, as well as warm plasters should be applied to a burn of the Plushtam type, and a course of hot food and drink should be likewise prescribed for the patient. The blood becomes thin when the body is diaphorised by means of warm fomertations, and water, in virtue of its natural cooling properties, tends to thicken the blood. Hence warm fomentations or appli- cations exercise curative virtues in the case of a burn of the foregoing type, and water or cold appli- cations produce the contrary effect .*

Both warm and cold measures are to be adopted in the case of a burn of the Dur-Daghdha type, the

• By arresting the radiation of the incarcerated heat and thereby favouring the elevation of the local temperature and the increase of the burning sensation.

THE SUSHRUTA SAMHITK. [ Chap, KII.

medicinal remedies consisting of cold applications and umguents of clarified butter .*

A plaster composed of Tugákshiri, Plaksha, Chandana, Gr irika, and Amritam 'Guduchi), pasted together with clarified butter, should be applied over a burn of the Samyag-Dagdha type, or the flesh of domestic or aquatic or amphibious animals should be pasted and plastered over the affected part. A burn of the present type, marked by excessive burning, should be medicinally treated in the same manner as a case of bilious abscess (Pitta-vidradhi).

In the case of a burn of the Ati-Dagdha (over-burnt) type, the loose or the dangling integuments (skin) and flesh should be removed, and cold applications should be made over the ulcer. Then the affected part should be dusted over with pulverised Shali rice, or a plaster composed of the pulverised skin of Tinduki and clarified butter pasted together, should be applied over its surface.t The affected part should be covered over with the leaves of Guduchi, or of lotus, or other aquatic plants, and all measures and remedial

• Cold applications and cooling measures should be resorted to in the case of a deep and excessive burn, while the contrary should be held as the correct remedy in the case of a slight and superficial one. + Several authorities prescribe Tinduki bark and human cranium powdered together and mixed with clarified butter, while others prescribe a decoction of Tinduki bark.

agents, indicated in the case of a bilious erysipelas, should be resorted to in the present instance as well. . A plaster composed of bee's wax, Madhukam, Sarjarasa, Manjisthá, (red) Chandanam *and Murvá pasted together and boiled with clarified butter should be regarded as beneficial to burns of all types to promote rapid healing.

In the case of a burn from boiling oil, clarified butter or such like substances should be externally applied and all measures which promote dryness of the part (Ruksha) should be adopted without the least hesitation.

Now we shall describe the symptoms which become manifest, in a person [whose nostrils and larynx] are choked with smoke .- The respiration becomes laboured and hurried and the abdomen is distended accompanied by constant sneezing and coughing. The eyes look red and seem as if burning. The patient breathes out smoke and fails to catch any other smell than that of it. The sense of hearing is considerably affected ; the sense of taste becomes inert; fever, thirst and a burning sensation supervene ; and the patient drops down utterly unconscious.

Now hear me discourse on the course of medical treatment to be adopted in the case of one

96 THE SUSHRUTA SAMHITA. [ Chap, XII.

over-powered with smoke .- Emetics in the shape of clarified butter mixed with sugarcane juice or milk saturated with the juice of grapes, or lumps of sugar-candy dissolved in an adequate quantity of water, or any acid potion slightly sweetened, should be administered to the patient. The contents of the stomach are speedily discharged by vomiting; the disten- sion of the abdomen is removed; the smell of smoke in the breath is mitigated, and the accompanying fever with (its concomitants) of sneezing, languor, thirst, cough, laboured breathing etc. is abated, and the patient is restored to consciousness. Gargles having a sweet, saline, acid or pungent (katu) taste restore the sense- perception of the patient, and gladden his mind. Medi- cated snuffs in adequate quantities should be adminis- tered by a well-read physician to such a patient, whereby his head, eyes and neck would be able to resume their normal functions. And a course of diet, which is light, emollient and not acid in its reaction, should be prescribed.

Cooling measures or applications should be prescribed or made in the event of any part of the body being scorched by excessive heat, or by being exposed to a draught of hot and parched wind. Similarly, hot and emollient measures or applications should be re- sorted to where any part of the body has become frozen or shrivelled by snow or cold winds. A person struck

Chap. XII. 1 SUTRASTHANAM. 97

by lightning should be regarded as beyond the pale of medicine .*

• Additional texts :- Where the scorching would be foun.i to be consi- derably extensive ; otherwise such measures as lubrication with medicated unguents etc, should be adopted in a case where the patient is picked up ahve.

Thus ends the twelfth Chapter of the Sutrasthanam in the Sushruta Samhita which treats of Cauteres and the rules to be observed in their use.

CHAPTER. XII.

Now we hall discuss the Chapter which treats of leeches and of how and, which to use (Jalauka- vacharaniyamadhyayam).

Leeches should be applied where the patient would be found to be old or imbecile, or a woman, or an infant, or a person of an extremely timid disposition, or a person of a delicate constitution, and as such is not fit to be surgically operated upon, since this 'mode of bleeding is the gentlest that can be possibly devised. The blood vitiated by the deranged wind (Váyu), bile (Pittam), and phlegm (Kapham) should be respectively sucked through a horn, by leeches and a gourd appliance (Alávu-Yantra) or with whichsoever of them is available at the time, frrespective of the cause of such vitiation, whenever such bleeding or sucking would be found to be imperatively necessary.

Authoritative verses on +the sub- Ject :- A cowhorn is described in the Shastras as of a hot or heat making potency, and as possessed of a slightly cooling (Snigdha) or soothing (Madhura) pro- perty. Accordingly it should be used in sucking the blood vitiated through the action of the deranged bodily wind. Leeches, which are born in water, are possessed of Madhura (sweet or soothing) properties, and hence they

Chap. XIII. ] SUTRASTHANAM. .99

should be used in sucking the blood vitiated through a deranged condition of the bile (Pittam). The gourd (Alávu) is pungent, parching and irritating in its potency and should be therefore used in sucking the blood vitiated through the action of the deranged phlegm (Kapham).

Mode of application :- The part from which the blood is to be sucked should be first scarified or slightly cut in two or three places, and then the mouth or the open end, of the horn, covered with a thin piece of muslin tied round its edges should be placed over it and sucked with the mouth through the aperture at its tip or top-end, or with a gourd appliance equipped with a lighted lamp placed in its inside.

The term Jalauká (leeches) may be etymolo- gically inte preted to mean creatures whose life (Áyu) or whose longevity is in, or depends upon, water, whereas the derivative meaning of the term Jalauka (leeches) is based upon the fact of their dwelling ("Oka"-dweiiing place) in water (Jalam). Leeches may be divided into twelve distinct species of which six are venomous, and six non-venomous. The six venomous species are named Krishná, Karvurá, Alagardá, Indráyudhá, Sámudriká and Gochandaná. The leeches of the first-named species (Krishná) are marked by thick heads, and of a colour resembling powdered lampblack. .The leeches of the Karvura type have extended or

THE SUSHRUTA SAMHITA. [ Chap. XIII.

elongated bodies like the .Varmifishes, and are indented and thick at the waist. The Alagarda leeches are hairy, thick and round at the sides, and black at the mouth. The leeches of the Indráyudha species are marked on the surface with up-pointed rainbow coloured lines. The skins of the Sámudrikás are black- ish yellow, dotted over with white spots of a variety of shapes. Leeches which are provided with narrow mouths and are marked by bifurcating line at the bottom like" the scrotal sac of a bull are called Gochandanás.

A person bitten by any of the abovesaid venomous leeches has an irresistble inclination to scratch the seat of the bite which is marked by a considerable swelling. Fever, with burning, retching, drowsiness and delirium supervenes and ultimately the patient loses all conscious- ness. The remedy consists in the administration of an anti-toxic medicine known as Mahágada, as snuffs, potions and unguents, ctc. A bite by an Indráyudha usually proves fatal, Venomous leeches, as well as cures · for their bites, have thus been described.

The non-venomous species include Kapilás, Pingalás, Shankhamukhis, Musikás, Pundarimukhis and Sarávikás. The Kapilás are coloured like Manah-Shila ( realgar ) at the sides, and their backs are tinged with a glossy hue like that of a Mudga pulse. The Pingalás have a reddish colour, are round in shape and

Chap. XItt. ] SUTRASTHANAM. 1ỘI

capable of speedy locomotion. The Shankhamukhis are marked by a blackish red hue like that of the liver, are provided with sharp elongated mouths, and are capable of sucking blood with the greatest swiftness. The Musikas are coloured like the common blind moles, and emit a fetid smell from their bodies. The Pundarimukhás are coloured like the Mudga pulse and are so called from the fact of the resemblance of their mouths to the full-blown lotus lilies (Pundarikas). The Sarávikás have cold bodies marked with impress- ions like lotus leaves and measure eighteen fingers' width in length, and they should be employed in sucking blood from the affected parts of lower animals. This exhausts the list of non-venomous leeches. *

The countries, such as Turkesthan (Yavana), the Deccan (Pandya), the tract of land traversed by the Ghaut mountains, (Sahya), and Pautana (modern Mathura), are the nattral habitats of these leeches. The leeches, found in the aforesaid countries, are specifically non- venomous, :strong, large-bodied, greedy and ready suckers. .

The venomous leeches have their origin in the de- composed urine and fecal matter of toads and venom- ous fishes in pools of stagnant and turbid water. The origin of the non-venomous species is ascribed to such decomposed vegetable matter, as the petrified stems of the several aquatic plants known as Padma, Utpalam,

102 THE SUSHRUTA SAMHITA. [ Chap, XIII.

Nalina, Kumuda, Pundarika, and the common zoophytes which live in clear waters.

Authoritative verse on the sub- Ject .- The non-venomous leeches swim about in sweet scented waters, live on non-poisonous weeds, lie on the leaves of flowering water plants instead of on the dank and oozy beds of pools, and suck blood from the affected part of a human organism without causing any discomfort.

Leeches should be caught hold of with a piece of wet leather, or by some similar article, and then put in to a large-sized new pitcher filled with the water and ooze or slime of a pool. Pulverised zoophytes and powder of dried meat and aquatic bulbs should be thrown into the pitcher for their food, and blades of grass and leaves of water-plants should be put into it for them to lie upon. The water and the edibles should be changed every second or third day, and the pitchers should be changed each week, (the leeches should be transferred to a new pitcher at the end of every consecutive seyen days).

` The authoritative verse on the sub- ject :- Leeches that are venomous, thick about the middle, elongated, of slow locomotion, look fatigued, do not readily take to the part they are applied to, and capable of sucking only a small quantity of blood, should be looked upon as not belonging to the proper or the commendable type. .

Chap. XIII. ] SUTRASTHANAM. 103

Then having seated or laid down the patient suffer- ing from a disease which requires the application of leeches, the seat of bleeding, if not preyiously ulcerated, should be roughened by dusting it over with a compo- sition of loose earth and pulverised cowdung. Then the leeches should be taken out of their receptacles and sprinkled over with water saturated with mustard seed and pasted turmeric. Then for a moment they should be kept in a basin full of water, and after they have regained their natural vivacity and freshness, they should be applied to the affected part. Their bodies should be covered with a piece of thin and wet linen, or with a piece of white cotton. The affected part should be sprinkled over with drops of milk or blood, or slight incisions should be made into it in the event of their refusing to stick to the desired spot. Other fresh leeches should be applied even when the preceding measures should prove ineffectual. That the leeches have taken to the affected part may be inferred from the mouths of the leeches assuming the shape of a horse-shoe, and the raised and, arched position. of their necks after they had become attached to the seat of the disease. While sucking, the leeches should be covered with a piece of wet linen and should be constantly sprinkled over with cold water.

A sensation of itching and of a drawing pain at the seat of the application would give rise to the pre-

104 THE SUSHRUTA SAMHITA. [ Chap, XİII.

sumption that fresh blood was being sucked, and the leeches should be forthwith removed .*

: #: Leeches refusing to fall off even after the production of the desired effect, or sticking to the affected part out of their fondness for the smell of blood, should be sprinkled with the dust of powdered Saindhava (rock sałt.)

After falling off, the leeches should be dusted over with rice powder and their mouths should be lubricated with a composition of oil and common salt. Then they should be caught by the tail-end with the thumb and the forefinger of the left hand and their backs should be gently rubbed with the same fingers of the right hand from tail upward to the mouth with a view to make them vomit or eject the fall quantity of blood they had sucked from the seat of the disease. The process should be continued until they manifest the fullest symptoms of disgorging. Leeches that, had vomited the entire quantity of blood sucked as above, would briskly move about in quest of food if placed in water, while the contrary should be inferred from their lying dull and inert. These should be made to disgorge again. Leeches not made to emit the entire quantity of the sucked

• The leeches, though a blissful dispensation of Nature in themselves, instinctively draw off the vitiated blood from a diseased part, attacking the healthy vital fluid (red blood) when the former has been completely tapped or sucked.

Chap, XIII. ] SUTRASTHANAM. 105

blood stand in danger of being attacked with an incurable disease peculiar to their genus, and which is known as Indramada. The leeches should then be put into a new pitcher, and treated as before laid down, after they had fully emitted the sucked blood.

An ulcer incidental to an application of leeches should be rubbed with honey or washed with sprays of cold water, or bound up with an astringent (kasháya) sweet and cooling plaster, according to the quantity of blood removed from the part .*

Authoritative verse on the sub- ject :- The physician who is fully conversant with the habitat, mode of catching, preservation and appli- cation of leeches, can well aspire to cure the diseases which yield to them or in which their use is indicated.

• In case of fall and proper bleeding (Yoga) the ulcer should be rubbed with clarified butter technically known as the Shatadhautam (lit: hundred times washed) Ghritam (clarified butter), or a piece of cotton, soaked in the same substance, applied as a compress over the part. The ulcer should be rubbed with honey in a case of insufficient bleeding, while it should be washed with a copious quantity of cold water if excessive bleeding (Ati-Yoga) should set in. Similarly in a case marked by. the absence of any bleeding at all (Mithya-Yoga) a sour, sweet and cooling plaster should be applied over the ulcer.

Thus ends the thirteenth Chapter of the Sutrasthanam in the Sushruta Samhita which treats of Leeches and of how and which to use.

14

CHAPTER XIV.

Now we shall discuss the Chapter which treats of blood(Shonita-Varnaniya-madhyayam).

The food of a human being, which is usually composed of the five fundamental material principles, admits of being classified under four different heads [as, drinks and edibles, etc.]. It has six different tastes or is of two [cooling or heat-making] potencies, or consists of eightfold properties, [viz. hot, cool, dry, expansive, slimy, mild, sharp, etc.] and of a variety of other active or efficacious virtues. The food is fully digested with the help of the internal heat and ultimately assimilated in the system, giving rise to lymph chyle (Rasa) which is extremely thin or attenuated in its consistency and which forms the essence of the assimilated food .*

The lymph chyle (Rasa), though running through the whole organism, has its primary seat in the heart, whence it flows through the twenty-four vessels which branch off from the latter (heart) to the remotest parts and extremities of the body. Of the aforesaid twenty-four vessels, ten are up-coursing, ten are down-coursing, and four have a lateral direction. The Rasa or the

• It is free from all sorts of impurities such as fecal matter, etc., and permeates the minutest vessels and capillaries.

Chap, XIV. ] SUTRASTHANAM. I07

lymph chyle, thus flowing out of the heart, constantly soothes, maintains, and irrigates by transudation the body, and further contributes to its growth, andcpports life owing to the dynamical effects of causes which lie beyond the ken of human understanding. The nature and course of this lymph chyle, which runs through the whole system, can be inferred from the growth, attenuation, or other modified conditions of the body.

Now it may be asked, whether the Rasa, which permeates the entire body and limbs, and which by flowing through different chambers (visceras) of the body is thus in constant contact with the excreta and other morbid humours, is of a cooling (Saumya) or heat-making (Agneya) potency ?

The question may be answered by stating that, since the Rasa or lymph chyle is a fluid, and possessed of lubricating, vitalising, moistening, and nutritive (lit :- supporting) properties, it must be included within the class of Saumya (cooling) substances. The Rasa, though a Saumya fluid, obtains its characteristic pigment (Rágam) in its passage through the spleen and liver.

Authoritative verses on the sub- ject :- The Rasa or the lymph chyle, coloured through the effect of the healthy normal dyeing heat of the body, obtains the name of blood. The Rasa is transformed into the catamenial flow in women which commences at the age of twelve and ceases at fifty.

168 THE SUSHRUTA SAMHITA. [ Chap, XIV.

Catamenial blood, though originating from Rasa which is of a cooling potency, is fiery or heat-making (Agneya) in its character ; and the fecundated or impregnated ovum (Garbha) is both cooling and heat- making in its properties on account of its partaking of the nature of both the menstrual blood (ovum) and semen which are respectively possessed of the two preceding virtues. Hence several authorities hold the blood to be identical with the life blood or with the vital principle of a living organism, and being such, to be the product of the five fundamental material principles (Pánchabhautikam).

Metrical texts :- In blood the properties such as, a raw or fleshy smell, fluidity, redness, lightness and mobility, which respectively characterise the fundamental principles (of earth, water, fire, air, and sky) are to be found thus representing those specific elements in its composition.

The chyle produces blood. From blood is formed .flesh. From flesh originates fat which gives rise to bones. From bones originate marrow, which, in its turn, germinates semen.

The Rasa which is originated from the digested or assimilated food and drink pre-eminently strengthens all the fundamental principles of the body.

The Purusha or self-conscious personality is Chyle-

Chap. XIV. ] SÜTRASTHANAM 109

born in its origin, and hence an intelligent person should carefully preserve his bodily Rasa (lymph chyle) by adopting a proper regimen of diet and condučt.

The term Rasa is derived from the root "Ras", to go, and the substance is so called from the fact of its continually flowing through and permeating every vital principle of an animated organism.

The Rasa is successively transformed into each of the six remaining fundamental principles of the body, and continues in the shape of each for the period of three thousand and fifteen kalás five days according to our modern computation. Thus the Rasa is converted into semen, or into the menstrual blood 'ovum) in women, in the course of a month .*

• The successive development of the fundamental or root principles of the body follows a distinct order. The essence of the assimilated food- matter under the heat of digestion goes towards the formation of chyle, and is ultimately transformed into it, its excreted and effete residue being passed out of the organism in the shape of stool, etc. The chyle thus produced is called the immature Rasa, or the Rasa in its nascent stage. Subsequently it enters into the bodily principle of Rasa, becomes matured by the natire heat of the latter, and is resolved into three factors, or in other words, its excreted matter is transformed into phlegm, its thick> or condensed portion is transformed into and assimilated in the matured Rasa of the body, whereas its subtile essence is metamorphosed into blood. The blood, thus newly generated, is merged into the fundamental organic principle of blood; and there by the heat of the latter it is again resolved into three factors, viz., its excreted portion is transformed into bile, its thick or condensed portion is transformed or assimilated into the fundamental organic principle of blood, and its subtile essence is metamorphosed into flesh. The flesh, thus newly formed, is merged into the fundamental organic principle of flesh, and there, by the native heat of the latter, it is resolved into three

IJO THE SUSHRUTA SAMHITA. [ Chap. XIV,

Authoritative verse on its com- putation :- In the present work, as well as in other works of recognised authority, a month is calculated to consist of eighteen thousand and ninety Kalas.

The said Rasa courses through the whole bcdy in invisible currents of zigzag shape, like the waves of sound, or in (an upward direction) like flames of fire, or (in a downward direction like rivulets of water.

factors, ris, its excreted portion goes towards the formation of such excreta as are found to be deposited in the corners of the eyes and inside the integuments of the prepuce, or about the region of the glans penis, its thick or condensed portion is transformed into the organic principle of flesh and its subtile essence is metamorphosed into fat. The fat, thus newly generated, enters into the organic principle of that name, and there, by the native heat of the latter, is resolved into three factors, viz, iis excreted portion is discharged through the pores of the skin in drop of perspiration, its condensed portion is assimilated in the organic principle of fat, and its subtile portion is metamorphosed into bone. Again the bone, in its nascent stage, enters into the organic principle of hone, and there, by the inherent heat of that principle, is resolved into three factors, vis, its excreted portion goes towards the formation of hairs, mustaches, etc, its thick or coudensed portion is assimilated into the organic principle of bone, and its subtile portion is metamorphosed into marrow. The marrow, in its nasceni state. enters into the organic principle of that name; and there matured under the native heat of fhat principle, it is resolved into three factors, vi:, its excreted portion contributes towards the formation of gelatinons matter deposited in the corners of the eyes, and the oily secretions of the skin, its condensed portion is assimilated into the organic principle of marrow, and its subtile portion is metamorphosed into semen. The semen again, in its nascent stage, enters into the organic principle of that name and there matured under its native heat is resolved into two factors, vi :. thick and thin. The thick portion is assimilated into the organic principle of semen, the thin one being metamorphosed into (albumen). Semen, like gold a thousand times purified, casts off no dregs. Hence certain authorities hold albumen (protoplasmic matter) to be the eighth or the culminating principle of the body.

Chap. XIV. ] SUTRASTHANAM. III

Now it may be asked, since the Rasa is naturally transformed into semen in the course of a month, what is the use of administering medicine which has a . stimulating effect upon the organs of generation (Vajikaranam.) The answer is, that such medicines out of their own specific potencies and virtue help the speedy conversion of Rasa into semen and its profuse emission [on the desired occasion] like purgatives aiding the drastic evacuation of the bowels.

Again it may be asked, how is it, that semen is not found in an infant ? Since perfume in a flower- bud is imperceptible to the organ of smell you may as well ask whether there is any perfume in it or not. But what does not exist in a thing can not be evoked in the subsequent course of its development. As the perfume in a flower-bud lies latent in its early stage of growth but becomes patent only with the growth of its seed organs, so semen or catamenial blood lies in a potential state in a male or a female child, and appears with the growth of beards and mustaches, or with the enlargement of the breasts, uterus and vaginal canal and the appearance of pubic hair.

The same Rasa, originated from the assimilated food, serves only to maintain the vitality in the old and spontaneously decayed subjects owing to an exhausted state of the inner vitalising principle, natural to old age.

112 THE SUSHRUTA SAMHITA. [Chap. XIV.

The abovesaid principles (of Rasa, blood etc.) are called the root principles (Dhátus), inasmuch as they maintain the integrity of the human organism (and guard against its speedy dissolution). And since the strength or weakness of the abovesaid bodily principles absolutely depends upon the richness or poverty of blood, we shall discourse on the latter condition of the blood.

The blood, vitiated by the deranged bodily wind (Váyu), becomes thin, frothy, transparent, quick-coursing, and expansive, assumes a vermilion or black hue, and is divested of its slimy character ; whereas vitiated through a deranged condition of the bile (Pittam), it assumes a blue, yellow, green, or brown colour, emits a fishy smell, becomes thin in its consistency and is shun by flies and ants. Similarly, blood, vitiated by the deranged phlegm (Kapham), becomes cold, glossy and thick, assumes a colour like that of the washings of Gairika or that of a flesh tendon, takes time in secreting or in running down, and is marked by an increase of its . slimy character. The blood, vitiated through a concert- ed derangement of the three bodily humours, is marked by features peculiar to each of them, and assumes a colour like that of Kánjika (sour gruel), and emits a fetid smell. Similarly, the blood, vitiated through the joint action of any two of the (beforesaid) bodily humours, is characterised by features peculiar to each of them.

Chap . XIV. ] SUTRASTHANAM. 113

The blood in its healthy and natural state is possess- ed of a vivid red colour like that of an Indragopa (Cochineal) insect, and is neither too thin nor too . transparent .*

Cases where blood-letting is pro- hibited :- A person afflicted with an œdematous swelling extending all over the body should be deemed unfit for bleeding. An intumescence occurring in a weak and enfeebled patient owing to an excessive use of acid food or in a person suffering from jaundice or laid up with hæmorrhoids or abdominal dropsy, as well as in an enceinte, or in a person suffering from Pulmonary consumption (Shosha), should not be bled.

Blood-letting, with the help of a surgical instrument, may be grouped under two distinct heads, according as scarification (Prachchhánam) or venesection (Sirá- Vyadhanam) is resorted to for the purpose. In such a case the knife or the instrument (Shastram) should be driven straight and speedily so as to make the incision straight, narrow, unextended, and of equal and slight. depth throughout, (so as to reach only the surface layer of the flesh and blood), and not to injure in any way the local veins, nerves, joints, and other vital parts.

Bleeding performed on a cloudy day or done with a

• Additional texts :- Later on we shall have occasion to speak of the principles known as the life-blood (essential conditions of vitality- Sk. Jiva-Shonita) and of the process of blood-letting. 15

114 THE SUSHRUTA SAMHITA. [ Chi, XIV

wrong incision, or with full exposure to cold and wind, or performed on a patient not previously diaphorised, or on a patient with an empty stomach, is attended with little or no outflow of blood owing to the thickened condition of the blood.

Authoritative verse on the sub- ject :- Blood-letting surgically performed on a fatigued or exhausted subject, or on a person in a swoon, or anyway poisoned or intoxicated, or on a person suffering from extreme constipation of the bowels accom- panied by suppression of the flatus (Váyu) and urine, or on a person of timid disposition, or on one overcome with sleep, is marked by the absence of any outflow of blood.

The vitiated blood, failing to find out an outlet, gives rise to itching, swelling, redness, burning, suppuration and pain in the part (to which it is confined). On the contrary, blood-letting performed on the body of a person excessively diaphorised or heated, or by an ignorant or inexperienced surgeon, or with an - injudiciously deep incision, is attended with hæmorrhage, which may be followed by such dreadful results as Shirobhitápa or violent headache, blindness or loss of sight (Timria), Adhimantham (ophthalmia), loss of vital principles of the body (Dhatu-Kshaya), convulsions, paralysis (Ekánga Vikára), Hemiplegia (Pakshágháta), thirst, a burning sensation, hic-cough, cough, asthma, jaundice and even death.

Chap. XIV. ] SUTRASTHANAM. II5

Authoritative verses on the sub- Ject :- Therefore blood-letting should be performed on a patient not in an extremly hot or cold season, neither on one who is too much heated or im- properly diaphorised (before the act). The patient should be given gruel (Yavágu) before the operation. A spontaneous cessation of red flow would indicate that there has been a free discharge of blood.

An act of complete and successful blood-letting is followed by a feeling of lightness and alleviation of pain in the affected part, by an abatement of the disease, and a general sense of cheerfulness.

A person, accustomed to blood letting, enjoys a kind of immunity from all types of skin diseases, sarcomata, aneurism, œdema, and diseases brought about by a vitiated condition of the blood such as, Ovarian tumour, Carbuncle, Erysipelas, etc.

A plaster composed of Elá, Shitashiva, Kustha, Tagara, Páthá, Agáradhuma, Bhadradáru, Vidanga, Chitraka, Trikatus, Ankura, Haridrá, Arka, and Nakta -. mála, or three, or four, or as many of them as are available, pasted together and soaked in mustard oil saturated with common salt, should be rubbed over the mouth of the incision. By this means the blood will fully come out. In a case of excessive flow or hæm- orrhage, the mouth of the incision should be gently rubbed with a composition consisting of the powders of Lodhra,

116 THE SUSHRUTA SAMHITA. [ Chap. XIV.

Priyangu, Madhuka, Pattanga, Gairika, Sarjarasa, Rasánjana, Shálmali flowers, Shankha, Shukti, Másha, Yava and Godhuma, and firmly pressed with the tips of the fingers. As an alternative, the mouth of the incision should be gently rubbed with the powdered barks of Sála, Sarja, Arjuna, Arimeda, Mesha-shringi, and Dhanvana, or the edges of the wound should be lightly dusted with the burnt ashes of a silk cord (a piece of silk rolled up in the form of a cord), and firmly pressed with the tips of the fingers ; or the mouth of the wound should be lightly touched with the powders of Lákshá and Samudra-phena, and its edges should be similarly pressed together as above. Then the wound should be firmly tied up (with a piece of silk or linen) plastered over with a paste of the substances mentioned in connection with the bandaging of ulcers (Vrana). The patient should be kept in a cool room, covered over with a wet sheet and constantly soothed with sprays of cold water. A medicinal plaster of a cooling virtue and a course of cooling diet should be prescribed for him. The wound should be cauterised with fire or an alkali, or the vein should be again opened at a point a little below the seat of the first incision in case where the abovesaid measures should have failed to check the flow of blood. The patient should be made to drink a decoction compound of drugs of the Kákolyádi group, sweetened with sugar or honey ; and his ordinary drink should consist of the

[Chap. XIV. ] SUTRASTHANAM. 1I7

blood of the Ena or common deer, or of a sheep, hare, or buffalo. A diet composed of boiled rice, soaked in or saturated with clarified butter, should be pres- cribed, and the complications should be subdued according to the nature of the deranged bodily humours respectively involved therein.

Authoritative verses on the sub- ject :- Excessive blood-letting is followed by impaired appetite and an agitated condition of the vital Váyu owing to the loss of the fundamental principles of the body, and, accordingly, to recoup the health of the the patient a course of diet should be prescribed which is light and not excessively heat-making, and which contains a fair amount of emollient and blood- making matter, and is marked by little or no acid taste.

The four measures indicated for the stoppage of bleeding are known; as the Sandhánam (process by contracting the affected part), the Skandanam (thickening or congealing the local blood), the Páchanam (process of setting up suppuration in the wound) and the Dahanam (process of cauterisation).

Drugs of astringent tastes are possessed of the property of bringing about an adhesion (contraction) of the wound. Cooling measures such as, applications of ice etc, tend to thicken the local blood ; alkalis and alkaline preparations produce suppuration in such a

178 THE GUSHRUTA SAMRITA. ¿tho páv.

wound or ulcer, whereas cauterisation has the property of contracting a vein.

Remedies and appliances possessed of the virtue of "bringing about an adhesion of such a wound should be there applications for thickening or congealing the local blood would fail; whereas the suppurating measures should be adopted in the event of the former (Sandhánam) proving ineffectual. With any of the three of these preceding measures a physician should try to check the outflow of blood incidental to an operation of bleeding, and lastly the process of cauterisation should be resorted to in the event of the preceding ones having proved unavailing, as it is pre-eminently the best means of checking the bleeding.

The least residue of the vitiated blood continuing in the affected part may not aggravate the disease but prevent its perfect healing. In spch" a case bleed- ing should not be again resorted to, but the derang- ed residue should be subdued by means of pacifying or absorbing remedies.

Blood is the origin of the body. It is blood that maintains vitality. Blood is life. Hence it should be preserved with the greatest care.

The Vayu of a person who has beel bled, and which has been aggravated by constant cold applications

Chap. XIy, ] SUTRASTHANAM."

may give rise to a swelling of the incised part characterised by a* piercing pain, which should be treated with, an unguent of tepid clarified buttets

Thus ends the fourteenth Chapter of the Sutrasthanám in the Sushruta Samhitá which treats of Blood.

CHAPTER XV.

Now we shall describe the Chapter which treats of development and non-development of the humoral constituents of the body and excrements (Dosha-Dhatu-Mala-Kshaya-Vriddhi- Vijnaniya-madhyayam).

Since the human body is constituted of humours, (Doshas), excretions (Mala), and the fundamental princi- ples (Dhatus) of blood, marrow, etc., hear me discourse on the features which are peculiar to each of them.

The Vayu .- The imparting of motion to the body (Praspandanam), the carrying of the sensations of the respective sense organs (Udvahanamy the passing down of food to its proper receptacles (Puranam), the separation of excretions from the assimilated food matter (Viveka), and the retention and evacuation of urine and semen, etc. (Dharanam) should be ascribed to the « functions of the five kinds* of Váyu (nerve force) which support the body.

The Pittam .- Pigmentations or colouring (Rágakrit), the digestion of food and metabolism of tissues (Paktikrit), the vitalisation and nutrition of the protaplasmic cells (Ojakrit), the origination and preser-

• They are called Prána, Udána, Samána, Vyána and Apána.

Chap. XV.J SUTRASTHANAM. I21

vation of eye-sight (Teja-Krit), the germination of heat and maintenance of the temperature of the body (Ushmá- Krit), and the origination of the faculty of intellection (Medhá-Krit) should be regarded as the functions of the five kinds* of Pittam, which contribute to the preservation of the body through its thermogenetic potency (Agni-Karma).

The Shleshma .- The function of the five kindst of Shleshmá is to lubricate the interior of the joints (Sandhi-Samshleshanam), to contribute to the gloss of the body (Snehanam), to aid in the formation of healthy granules in sores (Ropanam), to add to the size of the body (Puranam), to build fresh tissues (Vrimhanam), to impart a pleasant or soothing sensation to the body (Tarpanam), to increase its strength (Valakrit), and to give firmness to the limbs (Sthairya- krit), thereby contributing to the welfare of the body by supplying it with its watery element.

The Rasa or the lymph chyle exercisesa soothing effect upon the entire organism and tends

• They are named as Ranjaka, Páchaka, Sádhaka (Medhákrit and Ojakrit), Alochaka and Bhrájaka. + They are known as Shleshmaka, Kledaka, Vodhaka, Tarpaka, Avalamvaka.

N. B .- The Váyu, Pittam, and Shleshmá, (Kaphham), though ordinarily translated as wind, bile and phlegm, differ in their meaning from their usual English synonyms. We reserve the treatment of these subjects for a separate place in another part of the book when we shall have occasion to deal with the essentials of Ayurvedic Physiology-Tr. 16

122 THE SUSHRUTA SAMHITA. tChap. XV. *

to contribute to the increased formation of blood. The blood, in its turn, increases the healthful glow of the complexion, leads to the increased formation of flesh and musoles and maintains vitality in the organism. The flesh contributes towards the stoutness or rotundity of the limbs and occasions the formation of fatty matter in the system. The fat gives rise to the glossiness (formation of oily or albuminous matter) of the body and primarily contributes towards the firm- ness and growth of the bones. The bones, in their turn, support the body, and contribute to the formation of marrow. The marrow contributes towards the for- mation and increase of semen, and fills in the internal cavities of the bones, and forms the chief source of strength, amorous feelings and hilarity. The semen gives rise to valour and courageousness, makes a man amor- ously disposed towards the female sex, increases his strength and amativeness, is the sole impregnating principle in the male organism, and is possessed of the virtue of being quickly emitted.

The excreta or the fecal matters of a man are in- dispensably necessary for the preservation of the body. They contain the wind and digestion (being primarily connected with the movements of the bodily Váyu and the feeling of hunger). The urine fills the receptacle of the bladder, and is possessed of the property of washing . or draining off the waste or refuse matter of the organism ; whereas perspiration tends to moisten the skin.

Chap. XV.] SUTRASTHANAM. 123

The Artavam (menstrual blood) is endued with the same properties as its arterial namesake, and is one of the essential factors in a woman which makes impregnation possible. The fœtus or impregnated matter (Garbha) serves to make patent the features characteristic of pregnancy. The breast-milk in its turn tends to bring about an expansion of the mammæ (of a woman), and maintains the life of her child (by supplying it with the necessary and nutritive element of food). These Váyu, etc. should be duly preserved in their normal condition.

Now we shall describe the symptoms which attend the loss or waste of any of the foregoing principles of the body .*

The loss of the bodily Váyu (nerve-force) is followed by a state of languor, shortness of speech, uneasiness or absence of hilarity, and loss of consciousness. The loss of (Pittam) is marked by a dulness of complexion, diminution of the bodily heat and an impaired state of internal fire (digestive heat). The loss of phlegm (Kapham) is marked by dryness, a sensation of internal burning, a feeling of emptiness in the stomach and other

• Such a loss or perceptible deterioration of any of them should be ascribed to the use of excessive cleansing or cathartic (Samshodhanam) and pacifying (Samshamanam) measures, or to a repression of the natural urgings of the body, or to a course of violent or overfatiguing physical exercise, or to amorous excesses, or to the use of unwholesome and unsuitable food, or to grief, etc.

I24 THE SUSHRUTA SAMHITA. [ Chap. XV.

cavities or chambers of the body, looseness of the joints (a feeling as if the joints were all broken), thirst, weak- ness, and insomnia. In such cases the medical treatment should consist of remedial agents which are capable of directly contributing to the growth or formation of the humour so lost or deteriorated.

Similarly the loss of lymph chyle is marked by pain about the region of the heart, Angina Pectoris, with palpitation of the heart, a sensation of emptiness or gone-feeling in the viscus, and thirst. The loss of blood is attended with such symptoms as roughness of the skin, and a craving for acid food or drink. The patient longs to be in a cool place and asks for cool things, and the veins become loose and flabby. The loss of flesh is marked by emaciation of the buttocks, cheeks, lips, thighs, breasts, armpits,* neck, and the calves of the legs. The arteries seem loose and flabby, and the body seems to be dry and inert, accompanied by an aching or gnawing pain in its members. The loss of fat is followed by such symptoms as the enlargement of the spleen, a sense of emptiness in the joints, and a peculiar dryness of the skin and a craving for cold and emollient meat. The degeneration of the bones is marked by an aching pain in the bones and bone-joints, a wasting of teeth and gums, and a general dryness of the body. Similarly,

• The armpits look thin, narrow and contracted,

Chap. XV. ] SUTRASTHANAM. I25

the loss or waste of marrow is characterised by the for- mation of a lesser quantity of semen, aching pain in the bones and breaking pain in the bone-joints which have become marrowless. The loss or waste of semen is mark- ed by pain in the penis and the testes, and by incapacity for sexual intercourse. In such cases the emission of semen but rarely happens, and is then perceptibly deficient in its quantity, the emitted matter consisting of a small quantity of semen marked with shreds of blood. The medical treat- ment under the preceding circumstances should consist of remedies of such medicinal virtues as are found to directly and immediately contribute to the formation of the bodily principle (thus wasted or lost).

The loss absence, suppression or scanty forma- tion of fecal matter is attended with a sensation of pain at the sides and the region of the heart, and the upward coursing of (the incarcerated) wind or flatus, accompanied with a rumbling sound about the region of the liver and the intestines. Similarly, the loss, (absence or scanty formation) of. urine is marked by an aching pain in the bladder, causing it dribble or to come out in thin and scanty jets. Here, as in the foregoing instances, the remedial agents should consist of drugs which directly contribute to the formation of urine. Similarly the waste, absence or scanty formation of perspiration is followed by such symptoms as numbness about the pores of the hair, and

126 THE SUSHRUTA SAMHITA. ( Chap. XV.

dryness of the epidermis (skin). The sense of touch is perceptibly affected, and perspiration is entirely stopped. The medical treatment in such a case consists in the application of medicated unguents, lubrications, diaphoretics, and adoption of measures (that tend to produce a copious perspiration).

In the case of loss or waste of the catamenial flow, the menses do not appear at the appointed time or are scanty. The vagina seems stuffed and painful. The medical treatment in such cases consists in the adoption of alterative or cleansing measures, and in the administration of drugs of a heat-making (Ágneya) potency or virtue.

The loss or waste of breast-milk is characterised by a shrunken condition of the mammæ, and suppression or scanty secretion of the fluid. The medical treatment in such cases lies in the administration of drugs which generate Kapham. The atrophy or wasting of the fœtus in the womb (during the period of gestation) is marked by the absence of any movement in the uterus and the non- distended condition of the sides or walls of the abdomen. The treatment consists in the application of Kshira. Vastis (enemas of medicated milk into the region of the uterus) in the eighth month of gestation, and prescribing courses of emollient fare for the patient (mother)* * Several editions read invigorating diets, egg, etc.

Chap. XV. ] . SUTRASTHANAM. . 127

Now we shall describe the symptoms which mark the excess (excessive accumulation in the body) of any of the fundamental humours, principles and excrements of the body.'

The quantities of these humours, principles and secretion, are abnormally increased through the use of substances that primarily contribute to their formation in the organism .*

An excess of Váyu in the body is marked by such symptoms as roughness of the skin, t emaciation of the body, darkness of complexion (lit : blackness of hue), a little tremor or trembling of the limbs, longing for heat, or for hot things, insomnia, thickness or increased consistency of the fecal matter and decrease of bodily strength. (Similarly, an abnormal) increase of Pittam is characterised by a sallow complexion or a yellowish colour of the skin, a general burning sensation in the body as well as insomnia, a craving for cold contacts and cooling things, diminution of strength, weakness of the sense organs, fits of fainting and yellowness of the conjunctivæ, stool and urine.

An excess of Kapham in the body is marked by such symptoms, as the whiteness, coldness and numbness of the body, heaviness of the limbs, a

• Several Editions read it as an additional text. + Several Editions read roughness of speech.

128 THE SUSHRUTA SAMHITA. [ Chap. XV.

sense of drowsiness and languor, somnolence, and a feeling of looseness of the bone-joints.

Similarly, an increased germination of lymph chyle (Rasa) in the body is manifest by such characteristics as, nausea, water-brash, and an increased flow of salivary secretion. A plethora of blood in the system gives a reddish glow to the complexion and the white of the eyes, and imparts fullness to the veins. An increase of flesh is marked by the rotundity and fullness of the buttocks and the lips, as well as of the penis, arms, and the thighs, and an increased heaviness of the whole body. An excess of fat in the body imparts an oily gloss to the skin. The sides of the abdomen are increased in bulk, and the body emits a fetid smell, and the person is assailed with cough and dyspnœa. An excessive forma- tion of bone (abnormal ossification) is attended with such symptoms as the cutting of additional teeth and the abnormal development of any of the bone-structures. An excessive formation of marrow gives rise to a heaviness of the eyes and to the members of the body.

An excess of semen in the body is marked by an ex- cessive flow of that fluid and gives rise to the formation of gravels (concretions) in the bladder which are known as Shukráshmari. An abnormal increase in the forma- tion of fecal matter is åttended with distension of the abdomen and colic pains in the loins and the intestines. An excessive formation of urine is manifest by constant

urging for micturition 'and distensien of the biadden attended by a kind of gnawing or aching pain,

Similarlv, an increased secretion of perspiration is attended with an itching of the skin which emits a bad odour. An excess in the quantity of catamenial blood*+ gives rise to an aching of the limbs and an excessive flow. So also an excess in the quantity of the breast-milk is attended with frequent secretions of that fluid, and with inflammation and pain in the mammæ. An excegsive growth of the fætus in the uterus tends to abnormally swell the region of the abdomen, and is accompanied by anasarca, or dropsy, of the lower extremities (phlegmasia dolens).

These abnormal excesses of the aforesaid humours and principles, etc. of the body should be checked or remedied with corrective (cleansing) or pacifying measures as would be indicated by their respective natures, so as not to reduce them to a smaller quantity than that in which they are found in the normal and healthy state of a body.

Metrical text :- An increased quantity of a bodily principle gives rise to a similar increase in the quantity of one immediately succeeding it in the order of enumeration as stated above; aud hence an

• An abnormal flow tends to stimulate the voluptuous sensation of a woman to a considerable extent, and is followed by a sense of reactionary weakness. It emits a fetid smell and originates ovarian tumours. 17

130 THE SUSHRUTA SAMHITA. t Chap. XV.

increase in any of the fundamental principles of the body should be checked and reduced to its normal quantity. c Now we shall describe the characteristic features of the strength-giving principles of the body, as well as the symptoms that mark their loss or waste. The quintessence of all the fundamental principles of the body, starting with lymph chyle and ending with semen, is called the Ojas, which is identical with what is termed "vital power." This view of oneness of vitality with protoplasmic albumen has been adopted in the present work*

This Ojas (albumen) or strength-giving principle serves to impart a firm integrity to the flesh (and the muscles), exercises unbounded control' over all acts of vitality, improves the voice and complexion, and helps both the external (operative) and the internal (intellectual) sense organs, in duly performing their natural functions .*

Authoritative verses on the sub- Ject :- Ojas (albumen being of a white colour belongs to the class of Somátmakam (cooling) substances.

• The Sanskrit term "Ojas" has a variety of meanings. Primarily it means protoplasmic matter as found in cells (Vindus). Secondarily it means albumen as we shall describe later on in the chapters on etiology and therapeutics of Prameha. Several authorities hold a contrary view stating that Ojas (albumen) forms only one of the essentials of vitality and that the two are by no means identical.

Chap. XY. ] SUTRASTHANAM. 131

It is cooling, oleaginous, and firm (Sthira), contributes to the formation and growth of flesh, maintains its integrity or holds it firm, and is mobile or capable of moving about from one place to another within the organism. * It is further soft and shiny, and is possessed of the most efficacious virtue and should be regarded as the most important element (seat) of vitality. The whole body with its limbs and members is permeated with Ojas, and a loss or diminution in its natural quantity leads to the gradual emaciation (and ultimate dissolution) of organism.

A blow, a persistent wasting disease, anger, grief, cares and anxieties, fatigue and hunger, are the causes to which should be ascribed the wasting or disappearance of this strength-giving principle (albumen) of the body. The bodily albumen, through the agency of the above- said causes, is wasted through the channels carrying the different fundamental principles of the body. Albumen is transformed into strength which radiates from the heart.

A deranged or vitiated albumen (Ojas) is characterised firstly by its dislodgment from its proper seat or locality (Visransha), secondly, by a change or modification of its native virtues in contact with the deranged humours or disordered organs (Vyápad) and thirdly, by wasting away (Kshaya).

• Several editions read Rasam, meaning it to be possessed of a sweet taste.

THE, SOSHRUTA SAMHITA. [CNXV, The first of the preceding properties (dislodgment) gives rise to such symptoms as looseness of the bone-joints, numbness of the limbs, dislodgment of the deranged humours from their respective recep- facles and suppression of the (bodily and intellectual) funotions. To the second of the foregoing properties, (change or modification of its natural virtue through contact with the deranged bodily humours etc.) should be ascribed such symptoms, as numbness and heaviness of the limbs, dropsy due to the action of the deranged bodily Váyu, discoloured or changed complexion, feeling of malaise, drowsiness and somnolence. The third pro- perty of the deranged albumen, (loss or wasting), brings on fits of fainting, loss of flesh, stupor, delirium and ultimately death.

Authoritative verses on the sub- Ject :- A deranged state of albumen is marked by the three abovesaid properties of dislodgment from its proper seat (Visransha); by a change of its natural virtues through contamination (Vyápad) and by wasting (Kshaya). The first of these properties (Visransha) is characterised by looseness of the joints, by an inert state of the body, by a sense of fatigue, by a dislodgment of the deranged humours from their natural seats, and by a suppression of the bodily and intellectual functions. Numbness and heaviness of the limbs, malaise, a discoloured complexion, drowsiness,

Chap. XV. J , SUTRASTHANAM.

somnolence and dropsical swelling brought about by a deranged state of the bodily Váyu, should be considered as natural consequences of the Vyápad (change of the natural virtues of albumen through contamination). The loss or waste of Ojah (albumen) is marked by such symptoms as 'fits of tainting, emaciation of the body, bewilderment and distractien of the mind, delirium and loss of consciousness and ultimately death.

The medical treatment in cases of dislodgment or flowing out external secretion) of albumen from its natural seat (Visransha), as well as in the event of it becoming contaminated by the vitiated principles of the body, should consist in improving its quantity by elixirs and remedies possessed of rejuvenating properties, tending to increase the quantity of such fluid (albumen) in the body. A patient who has lost all consciousness (owing to an excessive loss or waste of albumen) should be given up by a physician (as incurable).

The oily or albuminous matter found within, the components of ,the other fundamental principles (Dhatu) of the body 'as metabolised by the internal heat and regularly metamorphosed into the 'succeeding ones) should be grouped under the head of fiery or thermogenetic (Agneya) substances. This fatty matter (Vasa) predominates in the female organism and produces its peculiar softness,

134 THE SUSHRUTA SAMHITA. [ Chap. XV.

beauty and pleasing shape, causes the growth of scanty but soft hair on its surface. It strengthens the eyesight .and increases the energy of the body, improves its power of digestion and heightens its glow and com- plexion. Fat is deranged by such acts as, an abuse of astringent, bitter, cold, parchifying or Vistambhi indigestible food which remains stuffed in the stomach) substances, a voluntary repression of the natural urging for evacutions of the body, by excessive sexual in- dulgence, and fatiguing physical exercise, or by the draining action of any particular disease.

An instance of dislodgment of fat from its proper seat or locality is attended by such symptoms as roughness of the skin, loss of the natural healthful glow of the body and a breaking or an aching pain in the limbs. Anæmia or a gradual emaciation of the body, impaired digestive function and a slanting or downward course of the deranged humours, mark the case where the bodily fat has undergone a change in its natural properties through any foul contamination. A case of loss or waste of the bodily fat is marked by such symptoms as, impaired digestive function, dulness of sight, decay of strength and aggra- vation of the bodily Váyu, and always ends in death.

· The medical treatment in the latter case (loss of fat) should consist in the administration of oily or emollient drinks, use of medicated unguents or lubrications, Pradeha (plasters of oleaginous substances) and

Chap. XV. ] : SUTRASTHANAM. 135

Parisheka (washes) and a diet comprising light, cooling and well-cooked articles of food.

Metriçal texts :- A person suffering from a wasting of any of the constituent humours or fundamental principles or excrements of the body, as well as one suffering from loss of Ojah (albumen) naturally craves for drink and food that tend to con -* tribute directly to the formation of the matter (or bodily principle) so lost or wasted. Conversely, the particular food or drink longed for by a person suffering from a loss or waste of any of the abovesaid fluids or principles, should be looked upon as possessed of a curative virtue in that particular case. Such a person devoid of consciousness and divested of his bodily and intellectual functions through a deranged state of the bodily Váyu 'nerve-force) and extremely weak and enfeebled owing to the loss of the vital fluid should be regarded as past all cure.

Etiology of Obesity :- Obesity or loss of flesh (Kársha) should be ascribed to changes in the condi- tion of the lymph chyle. The lymph chyle derived from the assimilated food of a person, who is habituated to a course of diet which tends to promote the quantity of the bodily Kapham or is in the. habit of pampering his belly even when a previous meal has not been thoroughly digested, or who is addicted to a habit of sleeping in the day, or leading a sedentary life, or is averse to taking

THE SUSHRUTA SAMHITA. [ Cnp XV.

any sort ef physical exercise, continues in an immature. state and is transformed into a serum of sweet taste which moves about within the body, engendering the formation offat which produces excessive stoutness. A person afficted with obesity develops such symptoms as short- ness of breath, thirst, ravenous appetite, excessive sleepi- mess, perspiration, fetid odours in the body, wheezing sound in the throat during sleep or sudden suspension of breath, inert feeling in the limbs, dulness or heaviness of the body, and indistinctness of speech. Owing to the softness of fat, a fatty person is unfitted for every kind of work. Capacity for sexual intercourse is dimi- nished (in such a one), owing to the obstruction of the passage of semen by phlegm and fatty deposits; and the growth of the rest of the root-principles of the body such as, lymph chyle, albumen, semen, etc., is considerably arrested owing to the deposit of fatty matter within the channels of the internal passages of the body, thus seriously affecting his bodily strength. An obese or excessively corpulent person is likely to be afflicted with any of the following diseases such as, urethral discharges, eruptions, boils, carbuncles, fever, fistula in ano, or with any of the diseases which are caused by a deranged state of the bodily Vayu; and such attacks are invariably found to terminate in death. Any disease in such a person is apt to develop into one of a violent and dangerous type owing to the obstruction of the internal channels with deposits of fat.

Chap. XV. ] SUTRASTHANAM. 137

Hence all things or conditions which foster the growth of abnormal fat should be carefully avoided.

Accordingly medicated compositions, consisting of such drugs and substances as Shilájatu, Guggulu, Go-Mutram, Triphalá, Loharaja, Rasánjanam, Madhu, Yava, Mudga, Koradusha, Shyámaka and Uddálaka which are anti-fat in their properties, or of remedial agents possessing the efficacy of cleansing the internal channels, as well as enematas of liquefacient solutions technically known as Lekhana Vastis and physical exercise should be prescribed.

Etiology of Karshyam :- Loss of flesh or a gradual emaciation of the body should be ascribed to the partaking of food in the composition of which, matter which aggravates the bodily Váyu largely or excessively enters, to over-fatiguing physical exercise, sexual excess- es, over study, fright, grief or anxiety, to the keeping up of late hours, to unsatisfied hunger, insufficient food, and to astringent food which tends to dry up the lymph chyle. The chyle, thus parched up, moves about in the organism, but fails to impart to it the necessary nutritive element owing to its being insufficiently charged with it, thus causing the body to grow extremely emaciated.

A patient suffering from extreme emaciation of the body fails to bear the inclemencies of weather and the variations of terrestrial heat, and becomes apathetic to all movements and does but imperfectly perform the 18

THE SUSHRUTA SAMHITA. [Chap.' XV.

functions of vitality, and is also incapable of enduring thirst or hunger. The bodily strength suffers a gradual `diminution, and diseases, incidental to a deranged state the bodily Vayu, make' their appearance, and the patient has to meet his doom from any of the following diseases as asthma, cough, Shosha (phthisis), enlarged spleen or liver, abdominal dropsy, dyspepsia, abdominal glands and hæmoptysis. Any disease appearing in such a patient develops into one of a violent type owing to the loss or diminished condition of the bodily strength or protoplasm (Prána).

Contrarily, conditions or factors which produce obesity should be avoided. A case of patent obesity should be checked with a medicated compound, con- sisting of such drugs as, Payasyá, Ashvagandhá, Vidári, Vidárigandhá, Shatávari, Valá, Ativalá, Nágavalá and such other drugs of sweet taste. Diets consisting of thickened milk, clarified butter, curd, meat bolled Shali rice, Yasthika, wheat, barley, etc., shonlabe prescribed in the case ; and sleep in the day, twanial indulgence, physical exercise, etc., should be prshibited. Enematas of nutri- tive substances can be likewise given with advantage.

On the other hand, the lymph chyle of a man, who partakes of food belonging to both the abovesaid classes, courses through his organism and strengthens the root- principles of his body, thus giving a middling or health- ful rotundity to his limbs owing to its properties being

Chap. XV. ] Y SUTRASTHANAM. I39

equipoised. A man possessed of such a body is papable of all kinds of work and movement. He can fairly stand the inclemencies of weather and the keehness of hunger and thirst, and will gain in strength and energy. Care should be always taken to have such a well equipped body of moderate size.

Authoritative verses on the sub- Ject :- Excessively corpulent and excessively lean persons are alike condemnable. A body which is neither too stout nor too lean, but strikes the mean as regards plumpness, is the best. A lean frame should have the preference to a stout one. The enraged or aggravated bodily humours dry up the fundamental principles of the body, such as the lymph chyle etc., just in the same way as a well-kindled fire will evaporate the water contained in a basin placed over it. Since (the temperament, constitution, size and the fundamental principles of) the body vary in different individuals; 'and since the body, in its turn, undergoes such gradual transformations as infancy, youth and old age), and changes its state each moment, it is absolutely impossible to lay down the exact quantity of the deranged humours, excrements and fundamental principles (of lymph chyle, blood, semen, albumen, etc.) that may be found in the human organism. Hence it is necessary for a physician to ascertain their state of equilibrium (their continuance in normal state and

140 THE SUSHRUTA SAMHITA. [ Chap. XV.

quantity) at any particular time ; and which should be pronounced only in cases where signs of perfect health would be visible. An experienced physician would naturally draw a contrary inference from the improper functions of the organs in an individual. A person with an uniformly healthy digestion, and whose bodily humours are in a state of equilibrium, and in whom the fundamental vital fluids course in their normal state and quantity, accompanied by the normal processes of secretion, organic function, and intellection, is said to be a healthy person.

An intelligent physician should preserve the state of health in a healthy individual, while he should increase or decrease the quantity of the bodily humours, vital fluids, or excrements in a sick patient according to the exigencies of the case until his health is perfectly restored.

Thus ends the fifteenth Chapter of the Sutrasthanam in the Sushruta Samhita which treats of the Development and Non-development of the humoral constituents of the body.

CHAPTER XVI. Now we shall discuss the Chapter which treats of the piercing and bandaging of the lobules of ears (Karna- Vyadha-Vandha-Vidhimadhyaym).

The lobules of the ears of an infant are usually pierced through for protecting it (from the evil influences of malignant stars and spirits) and for the purposes of ornamentation as well. The piercing should be performed on a day of bright fortnight marked by the auspicious lunar and astral combinations, and in the sixth or the seventh month of the year reckoned from its beginning (Bhádra). The child should be placed on the lap of its nurse, and benedictions should be pronounced over it. Then having soothed it and lured it with toys and playthings, the physician should draw down with his left hand the lobules of its ears with a view to detect, with the help of the reflected sun-light, (the closed up) apertures that are naturally found to exist in those localities. Then he should pierce them straight through with a needle held in his right hand, or with an awl (Ará), or with a thick needle where the appendages would be found to be too thick. The lobule of the right ear should be first pierced and then the left in the case of a male child, while the contrary should be the procedure in the case of a female. Plugs of cotton-lint should be then inserted into the holes of the pricked ear-lobules, which

VA W THE SOSHRUTA SAMHITA. [ Chap. XVI.

should be lubricated or rubbed with any unboiled oil. A copious bleeding attended with pain would indicate that the needle has passed through a place other than the natural (and closed up) fissure described above ; whereas the absence of any serious after-effect would give rise to the presumption that the piercing has been done through the right spot. Any of the local veins tincidentally injured by an ignorant, bungling surgeon, may be attended with symptoms which will be described under the heads of Káliká, Marmariká, and Lohitiká.

Kalika is marked by fever and a burning pain in the affected part and swelling. Marmariká gives rise to pain and knotty (nodular) formations about the affected region, accompanied by (the characteristic inflammatory) fever; while in the last named type (Lohitiká) symptoms such as, Manyá-Stambha (numb- ness of the tendons forming the nape of the neck), Apatának (a type of tetanus), Shirograha (headache) and Karna-shula (ear-ache) exhibit themseives, and they should be duly treated with miedicinal/temedies laid down under their respective heads. The lint should be speedily taken out ftom a pierced hole which is marked by extreme pain and swelling, etc., on account of its being made with a blunt, crooked or stunted needle, or owing to its being plugged with a deep and inordinately large lint, or to its being disturbed by the aggravated bodily humours (Doshas), or to its being made

Chap. XVI.} SUTRASTHANAM. 143

at a wrong place. An unguent composed of Madhuka, Eranda roots, Manjisthá, Yava, Tila, honey and clarified butter pasted together, should be thickly plastered over the affected part until the ulcers are perfectly healed ; :after which the lobules of the ears shquld be again- pierced through according to the directions laid down before.

The lint should be removed, each third day, and a thicker one should be inserted in its stead on each' successive occasion, and the part should be rubbed with (unboiled oil) as before. For the expansion of the fissures, (sticks of Nimba or Apamárga, or rods of lead) should be inserted into them after the subsidence of the accompanying symptoms and deranged bodily humours (in the locality).

Metrical Text :- The fissures thus expanded may ultimately bifurcate the lobules of the ears owing to the effects of the deranged bodily humours (Dosha), or of a blow. Now hear me discourse on the mode of adhesioning them (with suitable bandages).

These unions or adhesions admit of being briefly divided into fifteen different kinds, viz., the Nemi- sandhanaka, the Utpala-Bhedyaka the Valluraka, the Ásangima, the Ganda-karna, the Aháryaya, the Nirve- dhima, the Vyayojima, the Kapåta-sandhika, the Ardha- kapáta-sandhika, the Samkshipta, the Hina-karna, the Vallikarna, the Yasthi-karna, and the Kákaushthaka.

144 THE SUSHRUTA SAMHITA. [ Chap. XVI.

Out of these, the process, known as the Nemi- sandhánaka, should be used in cases where each of the bifurcated lobes of the ears would be found to be thick, extended, and equal in size. The process, known the Utpala-Bhedyaka, should be used in cases where the severed lobes of the ears would be found to be round, extended, and equal in dimensions. The process, Valluraka should be resorted to in cases where the severed lobes of the ears would be found to be short, circular and equal in size. The process, known as the Ásangima, should be adopted in cases where the anterior surface of one of these severed appendages would have a more elongated shape than the other. The process, known as the Ganda-Karna, consists in slicing off a patch of healthy flesh from one of the regions of the cheeks and in adhering it to one of the severed lobes of the ears which is more elongated on its anterior side than the other (Plastic-operations). In the case of extremely short lobes, the flesh should be cut off from both the cheeks and adhered to them, the process being known as the Aháryaya. The lobes of the ears which have been completely severed from their roots are called Pithopamas. The process known as the Nirvedhima should be resorted to in such cases by piercing the two Putrikás (Tragus and Anti-tragus) of the ears.

The process known as the Vyáyojima should be made use of in cases where one of the bifurcated

Chap, XVI.j SUTRASTHANAM. 145

lobes of the ear shoald be found to be diasimilar to the other as regards its thickness or thinness. The process kaown as Kapáta-Sandhika ćonsists in bring- ing about an adhesion, on the posterior side, between one of the bifurcated lobes and another, which "is elongated on the anterior side of the ear. The adhesion is so called from the fact of its resembling the closing of the two leaves of a door (Kapátam). The process known as the Ardha-Kapáta-Sandhika consists in bring- ing about an adhesion on the anterior side between the shorter one of the two parts of a bifurcated ear- lobe with the part, elongated on the posterior side, like a half-closed door.

The ten aforesaid processes of adhesion may be successfully brought .about and their shapes can be easıly pictured from the meanings of their respective names.

The remaining five sorts such as the Samkhiptam etc., are seldom attended with success and hence are called impracticable (Asádhayas). The process Samkhiptam" has its scope in the case where the auricle (Shashkuli) has been withered up and one of the bifurcated lobes is raised, the other being reduced and shortened. The process of Hina-karna should be adopted in cases where the supporting rim of the lobe (pina) has been entirely swept away and its exterior sides and the cheeks are sunk and devoid of flesh. Similarly the adhesive 19

146 THE SUSHRUTA SAMHITA. { Chap, XVİ.

process known as the Vallikarna is indicated in cases where the lobes are short, thin and unequal. The adhesion known as the Yasthi Karna is indicated . in cases where the thin and severed ear-lobes are run across with veins and made of knotty or nodular flesh. The case in which the ear-lobe, being permeated with a little quantity of blood, is fleshless and ends in a narrow tip or end, furnishes the occasion for Kákusthakapáli.

The five abovesaid adhesions, if followed by swelling, inflammation, suppuration and redness of the affected part and found to be secreting a sort of slimy pus or studded over with pustular eruptions, may be apprehended as not to be attended with success.

Authoritative verses on the sub- ject :- The exact middle point of the external ear should be pierced (with a knife) and the severed parts should be pulled down and elongated in the case where both the parts of a bifurcated ear-lobe would be found to have been entirely lost or eaten away. In the case where the posterior one of the two bifurcated parts would be found to be longer or more elongated, the adhesion should be effected on the anterior side ; whereas the contrary should be the case where the anterior one would appear to be more elongated. Only the remaining one of the two bifurcated parts of an ear-lobe would be pierced, cut in two and adhesioned on the top,

Chap. XVI. ] SUTRASTHANAM. I47

in the case where the other part would be found to be gone. A surgeon well-versed in the knowledge of surgery (Shastras) should slice off a patch of living flesh from the cheek of a person devoid of ear-lobes in a manner so as to have one of its ends attached to its former seat (cheek). Then the part, where the artificial ear-lobe is to be made, should be slightly scarified (with a knife), and the living flesh, full of blood and sliced off as previously directed, should be adhesioned to it (so as to resemble a natural ear-lobe in shape).

A surgeon, wishing to effect any sort of adhesion other than those described before, should first collect the articles enumerated in the chapter on Preliminary Measures to Surgical Operations, together with milk, water, Dhányámla (fermented rice boilings), Surámanda (transparent surface-part of wine) and powders of earthen vessel. Then the hair of the patient, whether male or female, should be gathered and tied up in a knot, and the patient should be given a light food (so as to keep up his strength without hampering" his digestion) ; after which his friends and relations should be asked to hold him firm. Then having ascer- tained the particular nature of adhesion to be effected in the case, the surgeon should examine the local blood by incising, excising, scarifying or puncturing the affected lobes as found necessary, and determine whether the same is pure or vitiated. Then having

washed the blood with Dhanyamla and tepid warer, if found vitiated through the action of the deranged (Väyu), or with mitk and cold water in the event of the same being contaminated by the deranged Pittam, òr with Surámanda and warm water in the case of its being' vitiated by the action of the disordered Kapham, the surgeon shall bring about the ad- hesion by again scarifying the affected parts of the ear, so as not to leave the adhesioned parts elevated (raised), unequal and short. Of course the adhesion should be effected with the blood being still left in the parts that had been scraped. Then having anointed them with honey and clarified butter, they should be covered with cotton and linen, and tied with strings of thread, neither too loose nor too tight, and dusted over with powders of baked clay. Then directions should be given as regards the diet and nursing of the patient, who may be as well treated with the regimen laid down in the chapter on Dui vraniyam. Authoritative verses on the sub- 'Ject :- The patient should be careful not to disturb the bandage and avoid physical exercise, over-eating, sexual intercourse, exposure to, or basking in, the glare of fire, fatiguing talk, and sleep by day. For three , consecutive days the ulcer should be anointed with unboiled oil ; and cotton soaked in the same substance should be placed over it, which is to be altered, each third day, till healing,

The incidental ulcer shoald not be tried to be healed up as long as the local blood (blood in the ulcer) is not fully purified; or so long as there is hæmorrhage from the seat of the aftection or the local blood continues feeble. An ulce., adhesion- ed with the least of the Vayu-vitiated blood continuing in its inside, will spontaneously burst or break open afresh. It will be again attended with pain, burning, redness and suppuration in the event of its being closed with a little quantity of Pitta-deranged blood incarcerated in its inside. Adhesioned even with a little quantity of Kapha fouled blood in its cavity an ulcer is marked by itching and numbness. An ulcer adhesioned with the continuance of an active hæmor- rhage from its inside is marked by a brown or blackish yellow swelling. An ulcer, adhesioned at a time when the local blood, though otherwise good or pure, has been thinned or weakened through excessive bleeding, is followed by a corresponding emaciation (thinness) of the adhesioned part. The lobule of the ear thus adhesioned should be gradually pulled down and elongated after the complete healing of the local ulcer and the subsidence of its concomitant symptoms, and after the cicatrix has assumed the colour of the skin of the surrounding part. Otherwise the adhesioned part may be characterised by pain, swelling, infla- mmation, burning and suppuration, or the adhesion may again fall off. An adhesioned ear-lobe, un-

150 THE SUSHRUTA SAMHITA. [Chap XVI. - accompanied by any of the distressing or unfavourable symptoms, should be gradually elongated by rubbing it with an unguent composed of the milk, fat, and marrow of any such animals and birds as the Godhá, the Pratudas, the Vishkiras, the Anupas, or the Audakas as would be available, and clarified butter and the oil ex- pressed out of the seeds of white mustard, boiled with the decoction or Kvátha of Arka, Alarka, Valá, Ativalá, Anantá, Apamárga, Ashvagandhá, Vidari- gandhá, Kshira-Shukla, Jalashuka and the drugs form- ing the group known as the Madhura, which should be previously prepared and carefully stowed in a covered receptacle.

Metrical texts :- Then the above medicinal unguent should be applied or rubbed over the lobe of the affected ear, whereby all the disturbing or unfavour- able symptoms would be subsided, thus favouring its firm and steady growth. Similarly a plaster composed of Yava, Ashvagandhá, Yashtyáhva, and Tila, pasted together might be rubbed over the affected ear-lobe with advantage. Oil prepared and boiled with the essence of Shatávari, and Ashvagandhá, or Payasyá, Eranda, Jivana and milk increases the growth of an ear-lobe. The lobe of an ear, which refuses to grow in size in spite of being fomented and lubricated as above indicated, should be scarified with slight longitudinal incisions on its anterior side (that is on the side nearest to the cheeks)

Chap. XVI. ] SUTRASTHANAM. 151

and not on the posterior one, as such a procedure might be attended with dreadful results.

An ear-lobe should not be tried to be elongated just after the adhesion of its two severed parts, inasmuch as the centre of the adhesion, still being raw, might cause them to fall off again. Thus an ear-lobe under the circumstance should be gradually elongated, only when it would be found to be marked by the growth of hair on its surface, and the hole or the perforation has assumed a circular look, and the adhesion has become firmly effected, well-dried, painless, even and level in its entire length.

The modes of bringing about an adhesion of the two severed parts of an ear-lobe are innumerable; and a skilled and experienced surgeon should determine the shape and nature of each according to the exi- gencies of a particular case .*

• Additional Text :- O Sushruta, again I shall deal with diseases which affect the lobule of an ear under the circumstance described above The deranged bodily Vayu, Pittam and Kapham, either jointly or severally, give rise to several types of diseases which affect the lobule of an ear. The deranged Vayu produces numbness and an erysipelatous swelling and ul- cer about the affected ear-lobe, while an crysipelatous ulcer in the locality accompanied by swelling, burning, suppuration, etc., should be ascribed to the action of the deranged Pittam. Heaviness, numbness and swelling of the ear-lobe accompanied by constant itching in the affected locality mark the action of the deranged Kapham. The medical treatment in these cases consists in effecting a subsidence of the particular deranged humour by means of diaphoresis, lubrication, Parishekas (medicated plasters) or blood-letting as the case may be. These measures should be moderately applied and a nutritive and invigorating food should be pres-

ASa : THE SUSHRUTA SAMHITA. (Chap. XVI

Rhinoplastic operations :- Now I shall deal with the process of affixing an artificial nose.

cribed for the patient. The physician who is well familiar with the actions , of the deranged bodily humours as described above, should be looked upon as alone entitled to take in hand a case, which falls under the head of one of the preceding types. Now I shall enumerate the names of the several diseases which affect a severed lobe of the ear and describe the symptoms which each of them develops in succession. They are known as Utpátaka, Utputuka, Shyáva, Bhrisam-kandujáta, Avamantha, Sakanduka, Akundaka, Granthika, Jám- vala, Srávi and Dáhavána. Now hear me discourse on the nature of medicinal treatment to be adopted in each of them. Remedies :- A plaster composed of the drugs known as Apámarga, Sarjarasa, Patala bark and Lakucha bark pasted togather, or a medicated oil prepared and boiled with the preceding substances should be applied in a case of the Utpátaka typc, whereas a case of the Utputuka type would prove amenable to a medicinal plaster consisting of Shampáka, Shigru, Putika, the fat and marrow of a Godha, and the milk and bile of a she-deer, she-buffalo or sow, pasted togather ; or to a medicated unguent com- posed of the abovesaid substanees duly boiled with oil. Similarly, a medi- cinal plaster composed of the drugs known as Gauri, Sugandhá, Shyáma, Anantá, Tanduliyakam, or an oil prepared and boiled with the extract of the preceding drugs, would prove beneficial in a case of the Shyáva type of the desease. In a casc of the Vrisham-Sakundakam type, the affected part should be rubbed or lubricated with an unguent or medicated oil prepared with the boiled extract of Páthá, Rasánjanam, Kshoudram, and warm Kanjikám, or a plaster composed of the same drugs and substances should be applied over the discased locality. In a case of ulceration, the ulowated ear-lobe should be rubbed with the * oil prepared and boiled with the drugs known as Madhukam and Kshira- kákoli, or with those which form the group known as the Jivakadi-Varga ; while in a case where Vringhanam measures are to be adopted, lard pre- pared from the fat of a Godha, boar, or snake might be used with advantage. In the Avamanthaka type the diseased ear-lobe sh ould be washed and covered with a plaster composed of the drugs known as Prapaundarikam, Madhukam, Samanga and Dhavam, or rubbed with oil prepared and boiled with the same drugs. Similarly, a case of Kandu-Juta (accompanied with itching) would yield to a plaster composed of the drugs known as Sahadevá, Vishvadevá, and Saindhava salt pasted with goat's milk, or to the medicated oil boiled and prepared with the same drugs and substances.

Chap XV1.]: SUTRASTHANAM 153 First the leaf of a creeper, long and broad enough to fully cover the whole of the severed or clipped off part, should be gathered ; and a patch of living flesh, equal in dimension to the preceding leaf, should be sliced off (from down upward) from the region of the cheek and, after scarifying it with a knife, swiftly adhered to the severed nose. Then the cool- headed physician should steadily tie it up with a bandage decent to look at and perfectly suited to the end for which it has been employed (Sádhu Vandha). The physician should make sure that the adhesion of the severed parts has been fully effected and then insert two small pipes into the nostrils to facilitate respiration, and to prevent the adhesioned flesh from hanging down. After that, the adhesioned part should be dusted with the powders of Pattanga, Yashti- madhukam and Rasânjana pulverised together; and

In a case of the Granthika type (accompanied by the formation of knotty growths in its inside) the knotty growths or glandular formations should be first removed, and the affected locality should be bled with a surgical instrument and dusted with powdered Saindhava salt. Likewise, in a case of Jamvala type, blood-letting should be resorted to by scarifying the seat of the disease, which should be then washed with a spray of milk. The ulcer should be healed after the perfect purification of its internal morbid contents. A case of the Srávi (secreting) type would readily yield to a medicinal plaster composed of the drugs known as Madhuparni, and Madhukam, or of Madhukam pasted with honey, or to the medicinal oil prepared and boiled with the same drugs and substances. A case of the Dahyamána (burning) type should be treated with a plaster composed of the drugs known as the five Kalkas and Madhukam pasted together and mixed with clarified butter, or with a pasted compoand of the drugs which form the group of the Jivakadi Varga with a quantity of clarified butter added to it. 20

154 THE SUSHRUTA SAMHITA. [Chap. XVI.

the nose should be enveloped in Kárpása cotton and several times sprinkled over with the refined oil of pure" sesamum. Clarified butter should be given to the patient for drink, and he should be anointed with oil and treated with purgatives after the complete digestion .of the meals he has taken, as advised (in the books of medicine). Adhesion should be deemed complete after the incidental ulcer had been perfectly healed up, while the nose should be again scarified and bandaged in the .case of a semi or partial adhesion. The adhesioned nose should be tried to be elongated where it would fall short of its natural and previous length, or it should be surgically restored to its natural size in the case of the abnormal growth of its newly formed flesh. The mode of bringing about the adhesion of severed lips is identical with what has been described in connection with a severed nose with the exception of the insertion of pipes. The physician, who is well conversant with these matters, can be alone entrusted with the medical treatment of a King.

Thus ends the sixteenth chapter of the Sutra-Sthanam in the Sushruta Samhita which treats of the Piercing and Bandaging of ear-lobes.

CHAPTER XVII.

Now we'shall discuss the Chapter which deals with the mode of distinguishing between suppurating and non- suppurating swellings. Ama-pakkalshaniya- madhyayam.

Diseases such as, Granthi (Aneurism), Vidradhi, (abscess) and Alaji (inflammation of the edge of the cornea) etc. are ushered in by a preliminary swelling which subsequently develops symptoms peculiar to each of them. These diseases differ in their symptoms and outward shape. A swelling which may appear at any part of the body, and is round, elevated, even, or uneven in its (surface) is called a Shotha (swelling). It restricts itself to the skin and flesh of its locality and is characterised by the several or concerted action of the deranged bodily humours. The Shothas (swelling) admit of being divided into sıx different types according as they are caused by the action of the deranged Váyu, Pittam, Kapham or blood, or are due to the concerted action of the three fundamental humours of the body, or are of traumatic origin ..

Now we shall describe the symptoms which mark the respective actions of the humours in a swelling. A swelling due to the action of the deranged Váyu assumes a reddish or blackish hue and is shifting in its character. It feels rough and soft to the touch,

156 THE SUSHRUTA SAMHITA. [ Chap. XVII.

and is marked by a sort of aching pain (peculiar to the deranged Vayu) which vanishes at intervals.

A swelling, due to the action of the deranged Pittam, assumes a yellowish hue. It is soft and fluctuates under pressure, and is marked by an accu- mulation of blood in its body. It swiftly shifts from one part of the body to another, accompanied by a burning, sucking pain. A swelling, brought about through the deranged condition of the Kapham, assumes a grey or whitish colour. The skin becomes glossy and cold, and the swelling very slowly changes its original site, if it shifts at all, accompanied by pain and itching. A swelling engendered through the concerted action of the three bodily humours successively manifests the symptoms and assumes the colours respectively peculiar to each of them. The symptoms which mark a swelling due to the action of the vitiated blood are identical with those which are exhibited in a swelling of the Pittaja type with the exception of the blackness of the part (and an increase of heat). A swelling due to an external blow traumatic) manifests symptoms peculiar to the Pittaja and blood-origined types.

A swelling, which does not yield to internal and external remedies on account of an excessive accumula- tion of the deranged local humours, or through the insufficient or contrary effects of the remedial agents, shows sign of suppuration.

Chap. XVII.] SUTRASTHANAM, 157

Now hear me describe the symptoms, which respec- tively mark an unsuppurated, suppurating or sup- purated sweļling. The unsuppurated or immature stage continues as long as the skin of the swelling retains its natural hue, marked by a little pain and heat in its inside, and coldness, hardness and a slight elevation of its surface.

The suppurating stage gives rise to a sensation of pricking pain in the affected locality. The swelling seems as if it is being pricked with needles, or bitten or wandered over by a host of ants, or cut with a knife, or pierced with a spear, or thrashed with a club, or pressed with the hand, or scraped round with fingers, or burnt with a fire or an alkali. The patient complains of a sort of sucking, burning pain in the swelling of a fixed or shifting character. The patient, as if stung by a scorpion, does not find comfort in any place or position. The hue of the local skin is changed and the swelling goes on increasing like an inflated leather bag ; and fever, thirst, a burning sensation and aversion to food etc. gradually supervene.

The suppurated stage is marked by an amelioration of the local pain and a yellowishness of the skin over the swelling, which cracks and seems too big, thus giving rise to folds in the integument. The swelling exhibits fluctuation under pressure and shows perceptible signs of diminution. Moreover, it yields to pressure and

158 THE SUSHRUTA SAMHITA. [ Chap, XVII,

reaches its former height when the pressure is removed. The pus or the suppurated matter changes its place, or shifts from one part of the swelling to another under pressure like water in a bloated leather bag. The distressing symptoms gradually subside; the patient again evinces a desire for food, and feels a constant inclination for scratching the affected part which is characterised by a sort of aching pain. Sometimes, as in cases of traumatic swelling or in those brought about by a deranged condition of the Kapham, the suppurating process is restricted to the deeper tissues of the affected part and hence fail to exhibit its characteristic symptoms-a fact which often misleads a physician (surgeon) as regards the true state (lit :- whether suppurated or not) of the accompanying swell- ing. But the knowledge that a process of suppuration, occurring in the deeper tissues of an affected part, is accompanied by alleviation of the pain and swelling which becomes as compact as a stone and cold to the touch, and the local skin resuming its natural colour, would unquestionably ward off all apprehensions for error of judgment. Authoritative verses on the sub- Ject :- A physician (surgeon) who is fully conversant with the symptoms which are respectively exhibited by (an inflammatory) swelling in its unsuppurated, sup- purating and suppurated stages, is alone worthy of the epithet ; the rest are but impostors. Since there can

Chap. XVII. ] SUTRASTHANAM. ₹59

be no pain without the intervention of the deranged Váyu ; and no suppuration can set in without the action of the deranged Pittam; nor pus, without the action of the deranged Kapham ; it is evident that a suppurated swelling is marked by the combined and simultaneous action of the three deranged humours of the body.

According to certain authorities, the deranged Pittam gets the preponderance over the local Váyu and Kapham, and transforms the blood into pus out of its own preponderant energy.

The incision or opening of a swelling in its inflam- matory or unsuppurated (lit. immature, unripe) stage is attended with the destruction of the local flesh, liga- ment, bone, vein, or joint, and is usually followed by excessive hæmorrhage. The incidental wound becomes extremely painful. Many distressing symptoms begin to manifest themselves in succession and cavities are formed inside the wound which may lapse into a case of Kshata-Vidradhi (a type of ulcerated abscess).

On the other hand, a fully suppurated swelling, left unopened for a long time out of fear or ignorance by the attending physician, is attended with symptoms which are fraught with dreadful consequences. The accumulated pus, unable to find an outlet, is infiltrated and attacks the deeper tissues of the affected part, and forms large cavities or sinuses in their inside, thus converting

160 THE SUSHRUTA SAMHITA. (OMA XVII

the disease into one of a difficult or incurable

type. Authoritative verses on the sub- Ject :- The physician (surgeon) who opens an unsup- purated or unripe swelling out of ignorance, as well as the man who neglects a fully suppurated one, should be looked upon as the vilest Chandála for his wrong or incorrect diagnosis. The patient should be provided with a meal before the surgical operation, or strong wine should be given him, if he is found to be addicted to the habit of taking any. The effect of a good meal under the circumstance will be to keep up the strength of the patient and to guard against his swooning during the operation, while the effect of wine will be to make him unconscious of the pain. The rule as regards the feeding and anæsthetising (wine giving) of the patient should be strictly adhered to, since the internal vital principle of a man is invigorated by the strength of his body which is the product of lymph-chyle, the essence of food, and the quintessence of the five ' material principles. A swelling, no matter whether limited or extensive, spontaneously runs on to suppura- tion, if not medicinally treated, or left to nature. The base of such a swelling goes on extending. It becomes unequally suppurated and reaches an unequal elevation, thus affecting the deeper tissues of the part and swiftly running into one of an incurable type. A swelling, which does not yield to the application of medicated plasters

Chap. XVII. ] SUTRASTHANAM. 161

or to corrective or blood-letting measures, speedily and uniformly suppurates, and is marked by a small and restricted base and a circular or conical elevation. As a blazing fire fed by gusts of favourable wind soon consumes a withered forest, so the incarcerated pus, in the absence of any outlet, attacks and eats away the healthy flesh, veins and nerves of an organism.

Surgical acts in connection with an abscess (Shotha) may be divided into seven kinds such as I. mutila- tion (Vimlápanam) of the swelling by massage, 2. Avashechanam (bleeding or application of leeches) 3. Upanáham (poulticing) 4. Pátanam (opening or incision) 5. Shodhanam (purification of the internal morbid matter of an incised boil with corrective medicines) 6. Ropanam (healing) and 7. Vaikritápa- ham (restoring of the natural colour of the skin to the cicatrix.

Thus ends the seventeenth Chapter of the Sutrasthanam in the Snshruta Samhita which treats of how to distinguish between suppurating and non-suppurating swellings.

21

CHAPTER XVIII.

Now we shall discourse on the Chapter which treats of dressings and bandages of ulcers (Vranalepana- Vandha-Vidhi-madhyayam).

A medicinal plaster should be regarded as the general and most important remedy in all cases of (inflammatory) swelling. We shall presently discuss the nature of plasters to be used in each specific form of disease. A bandage plays a more important part (than a medicinal plaster) as regards its healing and curative efficacy, inasmuch as it materially contributes to the purification and healing of an ulcer and keeps the joints steady. A medicinal plaster should be applied from down upward or in a direction contrary to that of the local hair (Pratiloma). It should never be applied (so as to run down with the local hair), since a plaster, applied as directed above, would firmly stick to the surface of the affected part, and naturally percolate through the follicles of the hair and the external orifices of the vehicles of perspiration (Sudoriferous ducts), thus permeating the organism with its own native potency and virtue.

A medicinal plaster should be removed or replaced by a fresh one as soon as it has become dry, except in cases where the purpose of its application

Chap. XVIII. 1 SUTRASTHANAM. 16:

would be found to be the drawing of pus to a definite head (Pidayitavya Vrana).

A dried' medicinal plaster will prove useless or » abortive, and may act as a caustic or corrosive agent. A medicinal plaster admits of being grouped under any of the three subheads of Pralepa, Pradeha and Álepana (according to its thickness or consistency) etc.

Medicinal plasters :- A medicinal plaster of the Pralepa class is applied thin and cold, and is made to be endued with an absorbing (Vishoshi) or non-absorbing (Avishoshi*) property according to the nature of the effect desired.

On the other hand, a medicinal plaster of the Pradeha class is applied either thick or thin, warm or cold, and acts as a non-absorbent.

A medicinal plaster of the Álepana class stands midway between a Pralepa and a Pradeha.

Of these, a plaster of the Pralepana class is . possessed of the efficacy of pacifying or restoring the deranged blood and Pittam to their normal condition. A plaster of the Pradeha class pacifies the deranged Váyu and Kapham and tends to bring about the union, purification, and healing (of an ulcer), causing the

• As in the case of a Pidayitavya ulcer, described before, where the withdrawing or gathering of pus to a definite head is desired.

164 THE SUSHRUTA SAMHITA. [ Chap. XVIII.

subsidence of pain and swelling. Hence it should be used in all types of swelling whether ulcerated or otherwise.

A medicinal plaster (Álepanam) applied over an ulcer is called by the changed epithet of Kalka or Niruddha-Alepanam (arrestive or astringent plaster). The function of such an Álepanam consists in arresting a local hæmorrhage, in softening the ulcer, in withdrawing sloughing or putrifying flesh from its cavity, in checking the formation of pus in its inside, and in correcting the morbid matter or deranged humours (that retard its union and healing).

Metrical Texts :- A medicinal plaster of the Álepanam class would prove beneficial in a swelling marked by the absence of suppuration, inasmuch as it subdues the characteristic symptoms of each of the deranged bodily humours viz, the burning sensation (peculiar to the deranged Pittam), itching (incidental to the deranged state of Kapham) and the aching pain (which marks the disorder of the bodily Váyu). Its action lies principally in cleansing the skin, the flesh and the blood of all morbiferous diatheses, in removing the burning sensation, and in alleviating the piercing pain and itching.

A physician (surgeon) should use an Álepana in (ulcerous) diseases appearing about the anus, or about any other vital part (Marmas) of the body, with a view

Chap. XVIII.1 SUTRASTHANAM. 165

to bring about the purification of the (local deranged humours). In diseases caused by a deranged con- dition of the Vayu, Pittam or Kapham, medicinal plasters should be respectively mixed with a quantity of clarified butter, measuring a sixth, quarter, and an eighth part of their respective quantities.

It has been said that the thickness of an Álepa- nam should not be made to exceed that of the newly-flayed skin of a buffalo. Under no condition, should a medicinal plaster be applied at night, inasmuch as such a measure would arrest the escape or radiation of heat from the swelling in virtue of its own inherent humidity, and thus bring on an aggravation.

Metrical Texts :- In diseases, which are amenable to the application of medicinal plasters of the Pradeha type, as well as in swellings resulting from the vitiated condition of blood and the Pittam, or in those which are of extrinsic origin, or are due to the effect of a poison or blow, the plaster should be applied cold, by day. A plaster should not be applied without removing the previous one, nor over the one applied on the day before, as this would increase the local heat and aggravate the pain and the burning sensation on account of its greater or increased thickness. A medicinal plaster, previously used, should not be moistened and applied again ; it should be held

I66 THE SUSHRUTA SAMHITA. [ Chap. XVII.

as absolutely ineffective owing to its virtue having been previously used or soaked in .*

Articles of bandaging :- Now we shall enumerate the names of articles which are required in bandaging ulcers. They are as follows :-

Kshauma (cloth woven with the fibres of Atasi plant), Ávika (blankets made of sheeps' wool), Dukulum (loom-silk), Kausheya (silk), the Patrorna (a kind of cloth made of the fibres of Nága trees, which grow in the provinces of Paundra and Magadha), the Chinapatta (Chinese cloth), Antarvalkala (the inner bark or fibres of a tree), Charma (skin), the Alávu Shakala (the skin of a gourd), the Latá-Vidala (half thrashed Shyámá creepers), string or cord, the cream of milk, Tula-phalam (cotton seeds) and iron. These accessories should be used in considera- tion of the exigencies of each case and the time or the season of the year in which it occurs.t

• This portion of the text has been omitted by Chakrapani in his commentary entitled the Bhánumati.

• In a swelling or ulcer caused by the deranged Vayu and Kapham, the bandage should consist of a piece of thick cloth: whereas in summer it should consist of thin linen. Similarly, a bandage, tied round any deep or hollow part of the body, should consist of a piece of thick cloth. The contrary rule should be observed, when the seat of the bandage would be at any flexible part of the body. Similarly, in the case of 3 snake-bite, a ligature should be firmly tied above the punctured wound with a string or twisted cord of cotton, while a fractured bone should be set right by twisting bunches of half-thrashed shyámá creeper (Latávidala) round the seat of fracture. A local hæmorrhage

Chap. XVIIL 1 SUTRASTHANA M. 167

Bandages :- The fourteen different forms of bandage are named as the Kosha (a sheath or scabbard), the Dáma (a cord or chaplet), the Svastika (cross), the . Anuvellita (a twist), the Pratoli (a winding street or road), the Mandala (ring), the Sthagiká (a betel-box), the Yamaka (double or twin), the Khattá (a bedstead), the China (a streamer), the Vivandha (noose), the Vitána (canopy) the Gophaná (cow-horn), the Panchángi (five limbed). Their shapes can be easily inferred from the meanings of their names.

Applications :- Out of these, the Kosha or the sheath-shaped bandage should be tied round the thumb and the phalanges of the fingers; the Dáma or chaplet-shaped bandage, round the narrow or unbent parts of the body : the Svastiká or cross shaped, round the joints, round the articulations or the Marmas known as the Kurchakas (Navicular ligaments) round the eye-brows, round the ears and round the region of the breast. Similarly, the bandage, known as the Anu- vellita, should be used when the seat of the affection would be found to be situated at the extremities (hands and legs). A bandage of the Protoli class should be tied round the neck or the penis; the Mandalam (ring-

should be arrested by binding the part with milk-cream, while the affected part in a case of Ardita (facial paralysis) as well as a broken tooth should be bound with strings of iron, gold or silver. Warts, etc. should be bandaged with Ela (cardamom skins), while dried gourd-skins should be used in bandaging ulcers on the head (scalp).

168 THE SUSHRUTA SAMHITA. [Chap. XVIII,

shaped), round the circular parts of the body; the Sthagiká (betel-box), round the glans-penis and the tips of the fingers; the Yamakam, round the confluent or contiguous ulcers ; the Khattá (bedstead-shaped), over and around the cheeks, cheek-bones, and the parts between the ears and the eye-brows ; the Vitánam over the skull, the Gophana (horn-shaped), round the region of the chin; and the Panchangi, round the part lying above the clavicles.

In short, a bandage of any particular shape should be tied round the part of the body to which it would be found to be most suited. Now we shall deal with the Yantranas (fastenings of bandages) which admit of being divided into three different classes according as they are fastened above, below, or obliquely round an ulcer.

Kavalika (Tow) :- Any soft stuffing or tow (such as the leaves or the bark of trees of medicinal virtues) between the medicine applied over an ulcer and the bandaging linen is called the Kavaliká (medi- cated tow). The tow or the Kavaliká should be placed thickly (on the seat of affection) ; and then the physician (surgeon) having pressed it with his left hand should* place a piece of straight, soft, untwisted,

• Carefully examining whether the applied remedy had been uniformly distributed over the diseased surface and whether the contemplated pattern of bandage would be actually suited to the case.

Chap. XVIII. ] SUTRASTHANAM. 169

and unfolded or unshrivelled linen over it, and then firmly tie up the bandage in a manner so as not to leave any knot over the seat of the ulcer, or to cause any discomfort to the patient.

Introduction of lint :- A Visheshiká (lint) saturated with honey, clarified butter, and a medi- cinal paste should be inserted into the ulcer. Care should be taken not to introduce the lint extremely dry, or oily (oversoaked in a lubricating or oily medi- cinal preparation), inasmuch as an over-lubricated lint would give rise to an excessive formation of slimy mucus in the ulcer, whereas, its parched substitute would bring about the friction and the consequent breaking of the edges of the ulcer, like one mis- placed or wrongly inserted.

A bandage should be tied in any of the three ways of Gadha, Sama and Shithila fastenings according to the shape and seat of the ulcer .* A tight bandage (Gadha-Vandha) should be tied round the buttocks, round the sides, round the arm-pits, round the inguinal regions, round the breast or round the head. A bandage of the Sama pattern should be fastened round the ears, round the extremities (hands

• Additional text :- A bandage, tightly tied round an ulcerated or affected part of the body without causing any pain or discomfort to the patient, is called a Gadha-Vandha, while the one which is loosely bound is called Shithila, the one neither too tight nor too loose.being called a Sama- Vandha. 22

170 THE SUSHRUTA SAMHITA. [Chap. XVIII

and legs), round the face, round the throat, round the lips, round the penis, round the scrotum, round the back, round the belly and the chest, A loose bandaging (Shithila-Vandha) should be the rule in the region of the eyes and locations of important joints or unions.

An ulcer, brought about or characterised by the symptoms of the deranged Pittam and occurring at a place where a tight bandaging is indicated, should be fastened with one of the Sama-Vandha class, and with a Shithila bandage where one of the Sama type would be indicated; whereas it should not be bandaged at all in the event of a loose bandage (Shithila-Vandha) being indicated. The same rule should be observed in the case of an ulcer caused through a diseased or contami- nated state of the blood. Similarly, in the case of an ulcer produced through a deranged condition of the Kapham, a loose bandaging, otherwise enjoined to be adopted, should be substituted for one of the same pattern. A tight bandage should give place to a lighter one under the same circumstances, and such a procedure should be deemed as holding good even in the case of an ulcer caused by the action of the deranged Váyu.

In summer and autumn, the bandage of an ulcer, due to the vitiated blood or Pittam, should be changed twice a day ; while the one tied round an ulcer of the deranged Váyu or Kapham, should be changed on each

Chap. XVIII. 1 SUTRASTHANAM. 171.

third day in spring and Hemanta. Similarly, an ulcer, marked by the action of the deranged Vayu, should be bandaged twice a day. "Thou shalt exercise thy own discretion, and vary or adopt the preceding rules of bandaging according to the exigencies of each case."

A medicated lint fails to have any efficacy but rather tends to augment the local pain and swelling where a bandage, enjoined to be loosely bound, or bound up with moderate and uniform steadiness (Sama-Vandha), is replaced by a tight or deep fastened one (Gádha- Vandha). A loose bandage, injudiciously used in a case where a tight or a moderately firm bandage should have been used, would cause the medicine to fall off from the lint and give rise to the consequent friction and laceration of the edges of the ulcer. Similarly, a moderately firm and steady bandage (Sama-Vandha) fastened in a case where a light or loose bandage should have been used, would fail to produce any effect. A proper bandage would lead to the subsidence of pain, and the softening of the edges of the ulcer, thus bringing about a purification of the local blood.

Evils of non-bandaging :- An ulcer, left uncovered and untied with a suitable bandage, is soon assailed by gnats and flies. It is moistened by sweat and cold wind, etc. and stands in danger of. being irritated by deposits of many foreign matters

172 THE SUSHRUTA SAMHITA. [ Chap. XVIII.

such as, the particles of bone, dust, weeds, etc. Moreover, a constant exposure to heat or cold brings on varied pains, the ulcer develops into one of a malignant type, and the applied medicinal plasters are dried, encrusted and speedily fall off.

Metrical Texts :- A smashed, lacerated, frac- tured, dislocated, displaced bone, or a vein or a ligament similarly jeopardised, may be soon healed or set right with the help of a surgical bandage. The patient is enabled by such a means to lie down, or stand up or move about with ease. And an increased facility of rest or movement leads to speedy healing.

Cases where bandaging is prohibit- ed :- Ulcers should not be bandaged at all that are due to the deranged condition of blood or Pittam, or to the effects of a blow or of any imbibed poison, and characterised by a sucking, burning pain, redness, or suppuration, as well as those which are incidental to burns, or to the applications of actual or potential cauteries marked by a sloughing or phagedenic character.

Metrical Texts :- An ulcer due to a scald in a leper or a carbuncle in a diabetic patient (Pidaká) as well as a fleshy condylomata due to a bite from a venomous rat, or any other poisonous ulcer should not be bandaged at all. The same rule should be observed

• Different reading :-- Pricking, burning pain.

Chap. XVIII.] SUTRASTHANAM. 173

in the case of a dreadful suppuration about the anus, or in that of a sloughing ulcer. An intelligent physician, familiar with the specific features of ulcers, should observe the shape of the one under treatment, and prognosticate the result from its seat or locality and the nature of the deranged bodily humours involved in the case. The season of the year in which an ulcer is first seen to appear also determines the nature of the prognosis.

Bandages may be tied up either from above, below, or from the sides of a diseased locality. Now I shall fully describe the process of bandaging an ulcer .* First the Kavaliká or tow should be thickly laid over the seat of the ulcer and after that a piece of soft and unshrivelled linen should be placed upon it, and the bandage should be loosely or tightly tied up according to the directions laid down before .*

The lint and the (inserted) medicine should not be over-lubricated and must not be inordinately oily in as- much as such a lint or medicine would give rise to the formation of excessive and abnormal slimy mucous in the ulcer. On the other hand, an extremely dry lint would set up friction and laceration of the edges of the ulcer, like the one wrongly or improperly inserted

• Several authorities such as Gayadása, Brahmadeva, etc. hold this portion of the text to be an interpolation. Both Dallana and Chakrapáni have included it within their commentaries with nearly the same remark.

"IN THE SUSHRUTA SAMRITA. { CAEIN.

ento its cavity, causing numbness, excessive exudation and unevenness of its surface. A lint, properly saturated with a medicinal plaster and rightly inserted mto the cavity of an ulcer, leads to its speedy healing. All secreting measures m connection with an ulcer should be continued or stopped according to its condi- tion, whereby the nature and shape of the bandage should be determined as well. An ulcer, due either to the deranged condition of blood or the Pittam, should be dressed and bandaged once a day which may be extended to a number of times in the case of an ulcer brought about by the deranged Kapham and Vayu. The pus or the local morbid matter should be secreted by pressing the base or the bottom of an ulcer and by gently moving the hand along it in a contrary direction (down, upward); and all bandages (around joints and Gudasandhıs) should be duly tied up. The rules laid down under the head of adhesioning the parts of a bifurcated ear-lobe would hold good in a case of severed lips as well. The measures amply dis- cussed in the present Chapter shauld be extended by means of inference, analogy and judgment to apply mutatis mutandıs to the bandaging of a fractured or dislocated bone.

An ulcer, properly bandaged, has a greater chance of not being affected by lying down, sitting up, or any other movement of the patient, nor by the joltings

of a 'conveyance he may ride or be carried in. An ulcer affecting a vein or a ligament or the skin (super- ficial) or the flesh or the bones cannot be healed without bandaging it. An ulcer situated in any of the internal chambers (cavities) of the body, or occurring at any junction of the limbs or organs, etc. or having its seat in a bone and whether of a deep, superficial, malignant, or corrosive character, cannot be brought to a successful termination without the help of a bandage.

Thus ends the eighteenth Chapter of the Sutrasthanam in the Sushruta Samhita which treats of the dressing and bandaging of ulcers.

CHAPTER XIX. Now we shall discuss the Chapter which treats of the management or nursing of a patient with an ulcer etc. (Vranito-pasaniya-madhyayam).

First of all a suitable chamber should be sought and selected for a patient, suffering from an ulcer. It should be roomy and spacious and situated in a commend- able site.

Metrical Text :- Diseases, which are physical, mental or traumatic in their origin, can never attack a person who dwells in a clean and spacious chamber, protected from excessive heat, and strong gusts of wind.

The bed should be spread clean, ample and comfortable, with the head of the beadstead turned towards the east, and provided with some kind of a

weapon.

Metrical Texts :- In a spacious and well- spread bed, an ulcer-patient can toss about and move his limbs with the greatest comfort. The reason for the head being turned towards the east is that the patient may easily make obeisance to the (demons and) celestial spirits, who inhabit that quarter of the sky. Thus the patient shall lie in comfortable posture, attended upon by his sweet-talking friends and relations.

Chap, XIX: ] SUTRASTHANAM. 177

Metrical Text :- The friends and relations of a patient shall alleviate the pain of his ulcer with pleasant and interesting topics, and by solacing him with the prospect of a speedy recovery. An ulcer- patient should not sleep in the day time, as it tends to aggravate the pain, swelling and redness of the ulcer, increases its exudations, and gives rise to itching and heaviness of the limbs.

The patient must carefully protect the ulcer when moving any of his limbs, such as standing up, or sitting down, or turning on his sides, or while moving about, or speaking in a loud voice.

Metrical Text :- An ulcer-patient, even if he feels himself strong and capable, should avoid a standing or sitting posture, as well as locomotion, and day-sleep .* These acts done to excess, or a long confinement to bed would aggravate the bodily Váyu, thus causing pain in the ulcer.

He should studiously avoid the company and touch of, and even conversation with, women with whom he can legitimately have intercourse.

Metrical Text :- The sight of a woman etc might lead to the secretion and emission of semen and

• Different reading :- Riding in a carriage or on horseback, and garrulousness. 23

I78 THE SUSHRUTA SAMHITA. { Chap, XI.

give rise to all the distressing symptoms, which are consequent upon an act of actual coitus under the circumstance.

Prohibited diet :- A diet consisting of newly harvested Dhányam, Másha pulse, Sesamum, Kaláya, Kulattha, and Nishpába should be avoided by an ulcer-patient. The pot-herbs known as Haritaka- sháka, acid, saline or pungent substances, treacle and its modifications, cakes, dried meat, dried pot-herbs, goat's flesh, mutton, meat of animals which are amphi- bious in their habits or which live close to water, lard, cold water, Krishará (a composition prepared with sesamum, Másha pulse and rice), Páyasa (a sweetened preparation of rice, milk and sugar boiled together), curd, milk and whey should be regarded as unwholesome.

Metrical Texts :- Vegetables and articles which belong to the groups commencing from the one technically known as the Nava-Dhanya-Varga, and ending with the one known as the Takra-Varga, should be understood as possessed of the property of increasing the pus in an ulcer and of aggravating the deranged bodily humours. If in the habit of taking wine, an ulcer-patient will do well to avoid the use of spirituous liquors, such as Mairaya, Arishta, Ásava, Sidhu, Surá and its varieties .* An ulcer may develop

• The species of wine which are made of the expressed juice of grapes and are antacids in their virtues, as well as those mentioned under the head of Hæmoptysis, may be given to an ulcer-patient.

Chap. XIX. ] SUTRASTHANAM. 179

into one of a malignant type through the use of a wine which is acid in its taste, or is sharp, dry and heat-making .in its potency, or is followed by almost instantaneous intoxication.

An ulcer-patient should avoid all things that retard the progress of a rapid cure, such as wind, dust, smoke, exposure to heat and cold, over-eating. unpleasant sounds and sights, envy, humiliation, fear, anger, grief, scheming, keeping of late hours, sitting or lying in an uneven posture, fasting, garrulousness, physical exer- cise, leaping or a standing posture, locomotion, ex- posure to cold winds, ingestion of unwholesome, in- compatible or indigestible substances, and flea-bites on the affected locality.

Metrical Texts :- The food, partaken of by a weakened and emaciated ulcer-patient, is not fully digested owing to the above mentioned, and other multifarious causes. The undigested food violently disturbs and aggravates the bodily humours, which move about in the body and give rise to swelling, secretion, burning pain and suppuration in the ulcer.

An ulcer-patient should always be clad in clean and white garments, have his hair and nails closely clipped and pared off, and live in humble devotion to the Bráhmans, to the gods and the preceptors. The rites of benediction and divine peace should be done unto him. Wherefore ? Because the monsters and

180 THE SUSHRUTA SAMHITA.

demons of mighty prowess, who are the attendants of the gods Pashupati, Kuvera and Kumara, roam about in quest of prey, and visit the bedside of an ulcer-patient out of their fondness for flesh and blood, being attracted thereto by the smell of the secreted and morbid matter in the ulcer. These evil spirits come to take away the life of a patient in a case which is doomed to terminate fatally, while in a successful case their advent is due to the desire of extorting sacri- ficial oblations from him.

Authoritative verse on the sub- Ject :- These honour-seeking evil spirits should be worshipped and propitiated with the whole heart; and offerings of burning incense sticks, edibles and - sacrifices, etc. should be made to them with the greatest humility.

The evil spirits, worshipped and propitiated as above, spare the life of a self-controlled patient (out of compassion). Hence he shall be kept in a chamber furnished with flowers, garlands, weapons, fried paddy, and lamps kept continuously burning. His friends and relations should regale him with fond and loving topics to drive away the feeling of sleepiness with the prospect of a speedy cure.

Metrical Texts :- A patient, constantly cheered with the suggested prospects of a speedy

Chap, XIX.] SUTRASTHANAM.

recovery, and beguiled with pleasant and congenial discourses, soon gets rid of his complaint.

Morning and evening, the physicians and the Brah- mans should perform the rites of benediction, over him, as laid down in the Rik, Yajuh, Saman and the Atharva Vedas.

Metrical Texts :- For ten consecutive days, the room of the patient should be diligently fumigated, morning and evening, with the fumes of mustard, Arishta-leaves, clarified-butter and salt made into a kind of incense stick.

Drugs such as Chhatrá, Atichhatrá, Lánguli, Jatilá, Bramhachárini, Lakshmi, Guhá, Atiguhá, Shata-viryayá, Sahasra-viryayá and white mustard seeds should be placed on the head of the patient.

Metrical Texts :- The patient should be fanned with blowing chowries so that the ulcer may not be in any way thrashed or lacerated during the fanning. The ulcer should not be scratched or pressed. The patient should be carefully watched, while asleep. Demons, that get abroad in the night, fly from the presence of an ulcer-patient pro- tected as above, as herds of deer fly from the forest where lions are found.

Regimen of diet and conduct :- An ulcer-patient living on a diet consisting of old and

THE SUSHRUTA SAMHITA. [ Chap, XIX.

boiled Sháli rice, not extremely liquefied, and treated with clarified-butter, and taken with the cooked meat of animals of the Jangala species, soon gets rid of his disease. A diet consisting of boiled rice, the pot-herbs known as the Tanduliyakam, Jivanti, Sunishannaka, Vástuka, immature Mulaka, Vártáku, Patola and Káravella, fried with Saindhava (rock-salt) and clarified-butter, and seasoned with the expressed Juice of Dhádima and Amalakam, or of Mudga soup treated as above, should be prescribed for the patient. Barley powder, Vilepi, Kulmásha and boiled water, should be likewise given to the patient for food and drink. Fatigue or physical exercise causes the ulcer to swell, while the keeping of late hours increases the local redness. A sleep during the day under the circumstance would give rise to pain in the affected part, while a coitus may bring on the death of the patient.

An ulcer-patient, not given sleep in the day, and living in a room protected from gusts of wind, and strictly following the instructions of his physician, (surgeon) is healed in the course of a very short time and will enjoy a long life through the observance of the abovesaid regimen of diet and conduct. This is the dictum of Dhanvantari.

Thus ends the nineteenth Chapter of the Sutrasthanam in the Sushruta Samhita which treats of the nursing or management of an ulcer-patient.

CHAPTER XX.

Now we shall discuss the Chapter which treats of the salutary and non-salutary effects of regimen, etc. (Hitahitiya-madhyayam).

According to certain eminent medical authorities, an article or a substance which is beneficial in derange- ments of the bodily Váyu may prove positively injuri- ous in a Pittaja affection ; hence it is impossible to name an article or substance which is absolutely or universally wholesome (irrespective of the nature and type of a disease, and of the deranged bodily humours involved therein).

But we cannot subscribe to the foregoing hy- pothesis, since by nature or combination, things (substances) are, or become endued with properties, which prove absolutely beneficial or unconditionally harmful or exert a mixed virtue (both beneficial and injurious) according to the difference in the nature and type of the disease in which they are employed. Things or articles such as, clarified-butter, water, milk and boiled-rice, etc. may be denominated as absolutely beneficial owing to their congeniality to, or natural suitableness to the human organism.

Similarly, substances such as fire, alkali and poison, may be designated as unconditionally harmful in virtue

7 THE SOSHRUTA SAMRITA. burning, suppurating (lit : boiling) effect upon the organic bodies in general. A substance, which is innocuous by nature, may prove equally injuri- ous as any active poison through an injudicious or incompatible combination ; whereas a substance or an article, which proves beneficial in a derangement of the Váyu, may prove otherwise mn a disorder of the Pittam.

Articles or substances which may be safely included within the food stuffs of all human beings are the mem- bers of the group (Varga) known as the red Sháli, the Shastika, the Kánguka, the Mukundaka, the Pánduka, the Pitaka, the Pramodaka, the Kálaka, the Ashanaka, the Pushpaka, the Karddamaka, the Shakunáhrita, the Sugandhaka, the Kalama, the Nivára, the Kodrava the Uddálaka, the Shyámáka, the Godhuma and the Venu, etc., as well as the flesh of the Ena, the Harina (copper coloured deer), the Kuranga, the Mriga, the Mriga- mátriká, the Shvadanstrá, the Karála, the Krakara, the Kapota (pigeon), the Láva, the Tittiri, the Kapinjala, the Varttira, and the Varttika, and such lıke beasts and birds. The varieties of pulse which form the articles of human food are known as the Mudga, the Vana-Mudga, the Makushtha, the Kaláya, the Masura, the Mangalya, the Chanaka, the Harenu, the the Adhaki and the Satına. Similarly, the different species of pot-herbs, which may be safely used by a man to give a greater relish to his food, are named as the

Chap. XX.1 . . SUTRASTHANAM. r85

Chilli, the Vastuka, the Sunishannaka the Jivatiti, the Tanduliyaka, and the Mandukaparni, etc. Clarified- butter, the salt known as the Saindhava, and the luscious juice of the pomegranate and the Ámalakam, should be generally deemed the most wholesome articles of food.

Similarly, the practise of self-controi, residence in a room protected from the strong gusts of wind, sleeping only at night, tepid water, and moderate physical exercise should be regarded as absolutely conducive to a better preservation of health.

We have already enumerated the names of sub- stances which are absolutely beneficial or uncondi- tionally injurious to human health. Things which are both wholesome and injurious are those, which, for example, may prove beneficial in a distemper of the bodily Váyu though otherwise in a Pittaja affec- tion. The Valli fruit, the Karaka, the Karira, the Amla-phala, the salt, the Kulattha, the Pinyáka, curd, oil, Virohi, cakes, the dried pot-herbs, goat's flesh, mutton, wine, the Jamboline fruit, the Chilichima fish, the flesh of the Godhá, and the Varáha (wild boar) being eaten simultaneously with milk, furnish an example of articles which may act as deadly poisons through incompatible combinations.

Metrical Texts :- An intelligent physician, considering the nature of the disease, the strength and 24

186 THE SUSHRUTA SAMHA [Chp, XX.

temperament of the patient, and the state of his diges- tion as well as the seat of the affection, the physical features of the country and the then prevailing season of the year, should prescribe a diet which "he thinks the most proper and suitable to the requirements of the case. Since the conditions infinitely vary in the different types of diseases and even the same conditions do not obtain in one and the same type,* physicians generally prescribe a diet of their own selection, one determined with regard to its general effect on health, in preference to one that has been laid down in books of medicine.

If asked to prescribe either milk or poison to a healthy person, a physician would naturally prescribe the former, and thereby, prove the absolute wholesome- ness of milk and unconditional harmfulness of poison. Thus is verified, Sushruta, the correctness of the dic- tum, that things such as water, etc., are absolutely and unconditionally wholesome or otherwise, by virtue of their respective natural properties.

Things which are unwholesome through combination :- Now I shall enu- merate the names of substances which become positively unwholesome through incompatible combinations. The

• The propriety and impropriety of a particular diet should be deter- mined with a full regard to the antecedent and attending circumstances of a particular malady.

Chap, XX.) SUTRASTHANAM' 187

flesh of any domestic (Grámya) or aquatic (Anupa) beast or bird, as well as the flesh of those which live in marshy ground (Audaka), should not be eaten with boiled rice prepared from paddy which has com- menced sprouting, or with lard, hcney, milk, treacle or Masha-pulse. The pot-herbs, known as the Rohini and the Jatu-sháka, should not be partaken of in combination with milk and honey ; nor the flesh of a heron, eaten simultaneously with Kulmásha and the spirituous liquor known as Váruni. Maricha (black pepper) and Pippalis should not be eaten in combination with the pot-herbs known as the Kakamachi. The pot-herbs known as the Nadima and Siddhi should not be simultaneously eaten with curd, and the flesh of a cock. Honey should not be taken immediately after drinking warm water, nor meat and bile should be simultaneouly eaten. Surá (wine), Krishará and Payasa should not be taken in combination. Similarly, Souviraka and sesamum paste, fish and modifications of sugarcane juice, treacle and Kákamáchi, honey and Mulakam, treacle and the flesh of a wild boar, or honey and boar's flesh should not be taken in combination. *

Similarly, milk and Mulakam, mango fruit and Jamboline fruit and the flesh of Godhá, Porcupine and hog should not be eaten together. All fish, specially those of the Chilichimi species, should not be taken with

188 THE SUSHRUTA SAMHITA. [ Chap, XX.

milk, nor the fruit of a plantain tree should be simulta- neously eaten with Tala fruit, milk or whey. The fruit known as Lakucha should not be taken with milk, curd or meat soup, nor with honey and clarified-butter, nor immediately before or after the drinking of milk.

Incompatible preparations of food :-- : Now we shall enumerate the names of sub- stances, which become unwholesome through incom- patible preparations. Flesh of pigeon fried with mustard oil should not be eaten. The flesh of a Kapinjala, Myura (peacock), Láva, Tittira, and Godhá, boiled with castor oil and on a fire of the twigs of castor plants, should not be eaten. Clarified-butter, kept in a vessel of Indian bell metal for ten consecutive days, should be rejected as unwholesome. Honey should not be used in combination with an article or substance heated by fire, nor in the seasons of spring and autumn. The pot-herbs known as the Kákamáchi, boiled in a bowl in which fish or ginger had been previously boiled or prepared, should be rejected as positively injurious.

Similarly, the pot-herbs known as the Upodiká should not be eaten by boiling them with the levigated paste of sesamum. The flesh of a heron prepared with hog's lard should not be taken with the pulp of the cocoanut fruit. The flesh of a Bhása bird, roasted on a spit over a charcoal fire, should not be eaten.

Chap. XX.] SUTRASTHANAM. 189

Objectionable proportions :-- Now we shall enumerate the names of substances which become unwholesome by being mixed in objectionable pro- portions. Two oily substances (such as oil and clarified butter) or honey and any of the oily substances, mixed in equal proportions, should not be taken ; nor should rain water be drunk immediately after having taken honey and clarified-butter.

Incompatible tastes, potencies and chemical actions :- Now we shall describe the substances enumerated in couples, and possessed of different tastes, which prove incompatible to each other through their respective tastes, potencies and chemical actions (Vipáka). Sweet and acid tastes, or sweet and saline tastes should be deemed incom- patible to each other in respect of their potencies and inherent properties. Sweet and acrid tastes are incom- patible to each other in all the above three respects.

Similariy, sweet and bitter, or sweet and astringent things should be deemed incompatible to each other in respect of their tastes, and chemical action. Acid and saline things are incompatible to each other as regards their flavours. Acid and acrid things are incompatible as regards flavour and chemical action. Acid and bitter, or acid and astringent things, are incompatible to each other, both as regards their respective flavours, potencies, and digestive or chemical transformations.

190 THE SUSHRUTA SAMHITA. . [ Chap. XX.

Saline and pungent things are incompatible to each other as regards their respective flavour (Rasa) and digestive (chemical) transformation.

Similarly, saline and bitter things or saline and astringent things are incompatible to each other in respect of all the three abovesaid relations and cate- gories. Pungent and bitter tastes are incompatible to each other in respect of flavour and digestive transformation, whereas substances of pungent and astringent or bitter and astringent tastes are in- compatible to one another as regards their re- spective potencies, flavours and digestive (chemical) action or transformation.

Degrees of incompatibility :- Sub- stances that are incompatible with, or antagonistic to, the system through a difference of degree or intensity, as well as things which bring about an extreme dryness of the organism, or those which are extremely oily in their composition or are characterised by extreme cold or warmth, should be categorically rejected.

Authoritative verses on the sub- Ject :- Things qr substances which are incompatible to one another in their respective tastes, potencies and Teactionary transformation should be denied as abso- lutely unwholesome, while the rest should be consi- déred as possessed of mixed yirtues (wholesome or

Chap. XX. 1 SUTRASTHANAM. 191

injurious under certain circumstances) as described before.

By taking aubstances which are incompatible to one another as regards their tastes, potencies and digestive transformation, a greedy and intemperate person becomes afflicted with disease and weakness of the sense-organs, and ultimately meets with his doom.

Anything, which being taken enrages or agitates the bodily humours without causing the assimilated food (effete matter) to be evacuated out of the bowels, or is possessed of a taste contrary to, or other than what is necessary for the purposes of vitalization, should be looked upon as the primary source of all bodily dis- tempers.

Diseases, brought about by a food or drink composed of incompatible substances, are amenable to the use of purgatives, emetics, or pacifying (corrective of the deranged humours) medicines ; and such a diet, even when found unavoidable, should be preceded by the use of drugs or substances potent enough to neutralise its baneful effect .*

A meat, in the composition of which substances of incompatible virtues and potencies largely enter, fails to develop any distressing or harmful symptoms in subjects: who are habitually addicted to it, or who takes it in

• This couplet occurs also in the Charaka Samhita.

I92 THE SUSHRUTA SAMHITA. . [ Chap. XX,

small quantities, as well as in persons of youthful vigor and strong appetite, or in those who have become invigorated by the use of oily and albuminous food and healthful physical exercise .*

The effects of the winds :- Now we shall ; describe the effects of the winds on the body, (as they blow from the dfferent quarters of the heaven).

The East wind :- The East wind, which is cool and sweet in its potency, is heavy and charged with salt; it aggravates blood and Pittam and gives rise to an acid digestive reaction. It specially aggravates the disease in a patient suffering from a wound or an ulcer, or from the effect of any poison, and affects persons of Shleshmála temperament. It is highly efficacious to fatigued : persons, as well as to those of a Vátalá (nervous) tem- perament, or who are afflicted with any sort of Kaphaja disease ; though it increases the slimy secretion in their ulcers if there be any.

The South wind :- The South wind is light, sweet (produces the same soothing effect on the organism like a thing of sweet taste) and is followed by an astringent after-taste (Anurasa) being antacid in its rcaction. It is the best of winds, gives vigour to the eyes, increases the strength, and soothes the blood and the Pittam without aggravating the bodily Váyu.

• Different Reading-In a child or in a man of voracious appetite.

Chap: XX. ] SUTRASTHANAM. 193

The West wind :- The West wind is pure, non-slimy, dry, rough to the perception, and keen. It absorbs the albumen or oily principle of the body. It absorbs or dries up fat and Kapham, produces a parched condition in the body when exposed to it, and speedily diminishes the strength of a person.

The North wind :- The North wind is cold, crisp, mild, of a sweet taste terminating in an astringent one. It does not in any way enrage or agitate the deranged bodily humours. In healthy subjects it increases the strength and the running secretions from the different orfices of the body (such as the nostrils etc.). It proves extremely salutary to patients suffering from consumption, cachexia and the effects of poison.

Thus ends the twentieth Chapter of the Sutrasthanam in the Sushruta samhita which trears of salutary and nonsalutary effects of the regimen.

25

CHAPTER XXI.

Now we shall discuss the Chapter which investigates the nature of bodily humours, as exciting causes of ulcers (Vrana-prashna-madhyayam).

The Vayu, Pittam and Shleshma should be considered as the primary and the most essential factors in the con- stitution of human organism. These fundamental and vital humours, occupying respectively the lower, middle, and upper parts of the body, maintain its integrity. The human body is supported by the three fundamental humours in the same way as a dwelling house is propped up by three supporting poles or stays; from which fact, the body is called the three-supported one (Tristhunam) by certain authorities. A deranged con- dition of these three fundamental humours may bring about its dissolution or death, while on their con- tinuance in a normal state depends the vitality of the organism. These three humours, in combination with a fourth, the principle of blood, determine the origin, preservation, and dissolution of animated organism and permeate it with their respective properties till the moment of death.

Authoritative verse on the sub- Ject :- There can be no organism without Vayu, Pittam, Kapham and blood, which are necessary to

Chàp, XXI.] SUTRASTHANAM. 195

constantly maintain its integrity. The terms Váta (Váyu), Pittam and Shleshmá (Kapham) are respec- tively derived from the roots 'Vá', to move or smell, (Tapa,' to burn or to beat, and "Shlisha," to embrace, with the suffix 'Ta' thereto added .*

Seats of the'bodily humours :- Now we shall describe the locations of the foregoing vital hu- mours. The Váyu may be briefly described as located in the regions of the pelvis (Shroni), and the rectum (Guda). The Pittam has its seat in the region between the stomach (Ámáshaya) and the intestines (Pakváshaya) which is above the pelvis and the rectum and below the umbilicus, while the Kapham is ensconced within the cavity of the stomach (Ámáshaya.)

Now we shall divide the locations of each of the vital humours into five parts :- The five localities of the Vayu will be described under the head of Váta- Vyádhis (nervous diseases), while those of Pittam are the liver and the spleen, the heart, the pupils of the eyes, the skin and the intestines (Pakváshaya). The Kapham is located in the region of the breast, the throat, the head, the joints and the stomach (Ámáshaya). The fore- going regions are the seats of the vital humours in their normal state.

• From this should be inferred that motion and smell are the natural attributes of the vital Vayu, heat and burning are those of l'ittam, and union and integration are those of Kapham.

196 THE SUSHRUTA SAMHITA. . [Chap. XXI.

Metrical Texts :- The vital humours (Vayu, Pittam and Kapham) maintain the integrity of the animated organism by creating, assimilating and diffusing strength in the same way as the moon, the sun, and the winds maintain the integrity of the terrestrial globe .*

The Pittam :- Now it may be asked whether the Pittam is identical with the elemental fire, or is it something other than that ? The question may be answered by stating that the Pittam is the same as fire. Since such symptoms, as a burning sensation, digestion (boiling, and all other characteristics of fire can never exhibit themselves in the human body with- out the intervention of Pittam. Pittam therefore is called internal fire.t 11

Consequently, an enfeebled action of Pittam is re- medied by the administration of drugs and substances which are akin to the elemental fire in their attributes, while an abnormal or excessive action (secretion) of Pittam is subdued by cooling measures as an over- kindled fire is subdued by moisture. There is no other fire (heat making factor) in the organism than Pittam.

• The moon laves the earth and imparts to it the vitalising principle with her own ambrosial light. . The sun draws off the moisture in virtue of his own attractive force, and the Vayu distributes the heat and moisture over its surface. t The analogy is based on the heating (and metabolic) actions of Pittam, and does not extend to its liquid secretion (bile). But since the former attributes permeate in its entirety, it is designated the Internal fire.

Chap. XXI. ] SUTRASTHANAM. 197 The Pachakagni :- By the ordination of fate or necessity (unfathomable natural cause), the Pittam, located in the region between the stomach (Ámáshaya) and the intestines (Pakváshaya), helps the digestion of the four kinds of food (such as drink and edibles etc.) partaken of by a living subject, and purges off the residue or impure morbiferous matter in the shape of urine and excreta after the completion of the process. Even thus located, it keeps up the temperature in its other distant locations (skin, etc.) in virtue of its native heat-giving attribute. Hence this Pittam is called the Páchakágni (digestive fire or heat) in an animated organism.

The Ranjakagni :- The function of the Pittam, which has its seats in the liver and the spleen, consists in imparting its characteristic pigment (Rágakrit) to the lymph-chyle and is hence known as Ranjakágni (lit :- dyeing fire or pigment bile.)

The Sadhakagni :-- The Pittam seated in the heart is denominated as the Sádhakágni (performing or operating heat or fire) inasmuch as its action is to bring about the fruition or realisation of one's desires.

The Alochakagni :- The Pittam, which is located in the pupils of the eyes, is called the Álocha- kágni (the Pittam or fire of sight) as its office is to

198M 1 THE SUSHRUTA SAMHITA. [ Chap, XXI.

catch the image of any external object presented to the eyes.

The Bhrajakagni :- The Pittam, which has its seat in the skin, is called the Bhrájakágni (illuminat- ing 'or irradiating heat) inasmuch as it absorbs the substances used in the shape of unguents, lubrications, etc. and irradiates the glow of one's natural complexion.

Metrical texts :- The Pittam is a keen, sharp and warm liquid, of a blue colour (in its normal state), or yellowish (in its deranged condition). It emits a kind of fleshy smell and is possessed of a pungent taste which is transformed into an acid one when deranged or vitiated.

Seats of Shleshma (Kapham) :- Now we shall describe the locations of Kapham. The stomach (Amashaya), which is the seat of Kapham, occupies the same position as regards its location to that of Pittam as the sun holds in relation to that of the moon. And since the stomach (Ámáshaya) is situated above the pancreas (Pittáshaya), and is endowed with a property (cooling) contrary to the primary virtue (heating) of Pit- tam, and, since the heat emitted by the receptacle of Pit- tam is naturally radiated in an upward direction, the four kinds of food, brought in to the stomach (Ámáshaya), are boiled and transformed into a soft placid mass (chyme), like rice boiled in a bowl full of water placed over a

Chap. XXI. ] : SUTRASTHANAM. 199

burning oven. The food, thus brought down into the stomach, is easily moistened, disintegrated and digested by coming, into contact with the oily secretions of the stomach (Amashaya).

Metrical Texts :- The Kapham is originated through the sweet, slimy, watery, exudating character of the food brought into the stomach (Amáshaya); and hence the Kapham becomes endued with similar attributes.

The Kledakam :- The Kapham, even though principally located in the stomach, permeates its four other distant localities with its peculiar watery or humid essence in virtue of its inherent attributes.

The Avalamvaka :- The Kapham, located in the region of the chest, protects the joints of the arms, the neck and the sternum, and enables the heart to perform its natural functions with the help of the lymph-chyle derived from the assimilated food and its own intrinsic.potency.

The Vodhakam :- The Kapham, situated in the throat and at the root of the palate, lends its aid to the perception of tastes by maintaining the moist or humid character of the tongue.

The Tarpakam :- The Kapham, situated in the head, cools and bathes the different sense organs

200 THE SUSHRUTA SAMHITA. [ Chap. XXI.

with its own humid essence, in virtue of its natural humid attributes.

The Shimeshakam :- The Kapham, situated in the joints, keeps them firmly united, protects their' articulation and opposes their separation and disunion.

Metrical Texts :- The Kapham is white, heavy, oily, slimy and cool. In its normal state, it is possessed of a sweet taste, which is followed by a saline one in its reactionary transformation (chemical reaction) when deranged or vitiated.

Seats of blood :- The seats of blood are in the liver and the spleen, as stated before, whence it helps its other receptacles to serve their proper functions.

Metrical Texts :- The blood is red, oily or glossy, a little warm, and is possessed of an attribute similar to something of a sweet taste. It is heavy, and it emits a fleshy smell and resembles the Pittam in its. reactionary process, or in other words, those factors, which derange the Pittam, vitiate the blood as well.

These are the locations of the deranged humours, which are respectively accumulated in them on account of the aforesaid causes. The deranged humours exhibit such symptoms as, fullness and stuffedness of the abdo- men, or of any of the viscera (due to the action of the

Chap. XxI. ] SUTRASTHANAM. 201

deranged Vâyu ; yellowness of the affected part (due to the action of the deranged Pittam, and diminution of the bodily heat, heaviness of the limbs, and a sense of languor (due to the action of the diseased Kapham), and a natural repugnance for causes (factors) which lead to their respective aggravations or accumulations. The medical treatment should be commenced as soon as the symptoms, peculiar to their accumulation, would become manifest.

Humours and their aggravations :- Now we shall enumerate the causes which agitate and (aggravate) the deranged humours. The bodily Váyu is aggravated by such factors (conduct, practices and diet, etc.) as, wrestling with a wrestler of superior strength, violent gymnastic exercises, sexual excesses, excessive study, a headlong plunge into water or a leap from an inordinate height, running, a violent pressing blow, leaping over a ditch, a bounding gait, swimming, keeping of late hours, carrying of heavy loads, excessive riding, walking a long distance and the partaking of a food into the composition of which pungent, astringent, bitter, light or parchifying articles, or sub- stances of cool potency, largely enter. Diets consisting of dried pot-herbs, Vallura, Varaka, Uddálaka, Kara- dusha, Shyámáka, Nivára, Mudga, Masura, Ádháki, Harenu, Kaláya, and Nishpâva tend to aggravate the bodily Váyu. 26

202 THE SUSHRUTA SAMHITR. t Chip. XXI.

Fasting, unequal or irregular meals, over-eating, voluntary suppression of urine, semen, and tears, or of the mucous secretions from the nose as in a fluent coryza, a forced stoppage of defecation, eructation or sneezing are the factors, which may be set down as the aggravating causes of the bodily Váyu.

Metrical Text :- The bodily Váyu is naturally aggravated in a cold, cloudy or windy day, in winter, during the rains, in the morning and evening and* especially at the close of digestion.

Symptoms of aggravated Pittam :- The Pittam is aggravated by anger, grief, fear, fatigue, fasting, acid transformation (reaction) of the assimilated food, or deficient gastric digestion, unnatural sexual indulgence, partaking of a food consisting of pungent, acid or saline, keen, heat making or light substances, as well as of those whose digestion is followed by a reactionary acidity. It is aggravated by the use of sesamum oil, or of sesamum paste. Kulattha, Sarshapa, Átashi, the pot-herbs known as Haritaka, fish, the flesh of a Godhá or a goat or mutton may lead to its aggravation, if taken injudiciously.

Similarly, the use of curd, whey, Kurchiká, (in- spissated milk), Sauviraka, different kinds of wine, 'Amla-phala (sour fruits), or Katvara (curd mixed with oil) and excessive exposure to the sun, may be followed by the same consequences.

Chap. XXI. 1 SUTRASTHANAM. 203

Metrical Texts :- In addition to all these, the Pittam is spontaneously and abnormally aggravated in summer,. in autumn, at noon, at mid-night and during the process of digestion, as well as by the partaking of hot or warm substances.

Symptoms of the deranged Ka- pham :- The deranged Kapham is aggravated by *sleep in the day time, or by the following of lazy or sedentary habits. The partaking of food, composed of substances which are heavy, slimy, sweet, acid or saline in their taste, or of one consisting of substances which increase the mucous secretions from the fissures of the body, may be likewise set down as aggra- vating factors. The use of food grains, which are called the Háyanaka, the Yavaka, the Naishadha, the Itcata, the Masha, the Mahámásha, the Godhuma, the Tilam, or of rice cakes may lead to its aggravation. Curd, milk, the Krishará, the Páyasha (sweetened rice porridge), the various preparations of cane-sugar are things which produce the same result. The flesh of beasts and birds that are aquatic in their habits or live in swampy lands, as well as lard, have the same effect, if used as food. The use of bulbs and lotus stems or of Kasheruka, Shringátaka, Madhura-phala, Valli- phala as well as eating before digestion or the par- taking of food consisting of both wholesome and un- wholesome substances may aggravate thisbodily humour,

204 THE SUSHRUTA"

Metrical Texts :- The Kapham is itutally and spontaneously aggravated in the morning and evening, in Hemanta, and specially in Spring, and just after a meal. Likewise, it is aggravated by the use of cold food or drink, etc.

Symptoms of the aggravated blood :- [Owing to a natural similarity between blood and the Pittam, and through a natural affinity between their attributes], causes, which tend to aggravate the deranged Pittam, tend to aggravate or agitate the blood as well. Moreover, frequent meals or repeated use of food, into the composition of which cool, liquid and heavy substances largely enter, are followed by a dıs- turbed or aggravated condition of the blood. Sleep in the day time, anger, exposure to the glare of the sun or fire, over-fatiguing labour, an external blow, ingestion of indigestible or incompatible substances, and eating before the full digestion of a previous meal, may as well be set down as causes which tend to aggravate blood.

Metrical Texts :- As the bodily humours are never aggravated independently of the blood, their aggravation goes together with a disturbed or agitated condition of the blood. The aggravated condition of the humours gives rise to pain and moves the wind (Váyu) in the bowels ; it further occasions acid eructations, thirst, burning sensations, aversion to food, vomiting

Chap, XXI. SUTRASTHANAM. 205

and nausea. Any of these symptoms should be regard- ed as the second occasion which calls for medical aid.

Expansion of the deranged hu- mours :- Now we shall describe the expansion (Prasaram) of the deranged humours. The deranged humours, aggravated by the above mentioned causes, expand and overflow the limits of their respective localities in the same manner as, cakes, soaked in any ferment or enzyme and kept standing over night, ferment and rise through the acquisition of new and unseen attributes. The Vayu, which is possessed of locomotion or extreme mobility, sbould be looked upon as the cause of their expansion or over-flowing. The Váyu, though an inanimate thing, in reality is possessed of the quality of "Rajas" ((reative or cohesive energy), and the quality of the Rajas is the only essential or motive principle in the universe.

As a vast and mighty expanse of water, which has been divided into two expanses by a dam or barrier, will sweep away the latter and unite again to form one sheet of water ; so the deranged humours, sometimes singly, sometimes in combination with two or all of their species, or in unison with blood, expand and over-run the organism in all directions. As for example, the Váyu, the Pittam, the Kapham and the blood are singly expanded, whereas the bi-hu-

206 THE SUSHRUTA SAMHITA. [ Chap. XXI.

moural expansions involve the simultaneous overflow of the two deranged humours, or of any deranged humour and blood, as the Vayu and Pittam, Váyu and Kapham, Vayu and blood, Pittam and blood, and Kapham and blood. The tri-humoural expansions, which involve the blood and any two of the deranged and enraged humours, may be classified as the expansion, of (1) the Váyu, Pittam and blood, (2) the expansion of the Váyu, Kapham and blood, (3) the expansion of Pittam, Kapham and blood, (4) the expansion of Váyu, Pittam and Kapham, (5) the expansion of Pittam, Kapham and blood, the different types of expansion numbering fifteen in all.

Metrical Texts :- The aggrayated, or the abnormally irritated deranged humours whether per- meating the whole or half of the systein or restricted to any particular part or member of the body, give rise to disease in the place of their incarceration, like rain clouds pouring down in the quarter of the sky where they are formed. The deranged humours, not excessively (slightly, aggravated, lie inoperative coating the internal passages (Márgas) of the body and thus bring about a fresh disease, if subsequently agitated by any disturbing causes.

The deranged and aggravated Váyu, having moved into any specific seat of Pittam, should be medicinally treated as a case of Pittaja aggravation. Similarly, the

[Chap. XXI. SUTRASTHANAM. 207

deranged and aggravated Pittam, or Kapham, changing their respective places with each other, should be medi- cinally treated as the humour in whose location it is found. The Váyu, thus aggravated and expanded, tends to deviate from its right passage and gives rise to a swelling or distention of the abdomen, accompanied by a rumbling sound in the intestines. The Pittam, under the similar condition, gives rise to heat, and a sort of sucking, burning pain in the affected part, together with a sensation of radiation or evaporation of heat from its surface. The Kapham, under the circumstance, would usher in a complete aversion to food, inertness of the limbs, vomiting and impaired digestion. The preceding symptoms, caused by the aggravation and expansion of the bodily humours, should be the third occasion for medical treatment.

Sthana-Samshrayam :- Now we shall enumerate the names of the peculiar diseases, which are originated by the deranged and expanded humours, incarcerated in the different parts of the body. These humours, confined in the abdomen, give rise to Gulma abdominal glands) tumours, internal abscesses (Vidradhi), abdominal dropsy, impaired digestion in the bowels, constipation (Ánáha), cholera (Visu- chiká) and dysentery.

Lodged in the bladder, these humours usher in Prameha (morbid urethral discharges), Ashmari (stone in

208 THE SUSHRUTA SAMHITA. ept XXI,

the bladder), Mutrakrichchhra (stricture of the urethra) and Mutrágháta (retention of urine), and diseases affecting the renal secretion, etc. Restricted to the pepis they tend to bring m syphilis, Nirudha-prakásha (phymosis) and the local inflammatory diseases known as the Shuka-dosha, etc.

Similarly, lodged in the region of the anus, these deranged and expanded humours beget fistula in ano, hæmorrhoids and polypus growths about that locality. Confined in the region of the scrotum, they give rise to hydrocele and other types of scrotal tumours, etc. Restricted to the region above the clavicles, these humours originate diseases peculiar to that locality, while erysipelas, cutaneous affections , (Kushtha and other minor diseases supervene, when they restrict themselves to the flesh and the skin (lymph- chyle) and blood. Affecting only the fat, these humours tend to originate Granthi (Aneurism), Apachi (scrofula), Arvuda (tumour), Galaganda (goitre) and Alaji (inflammation of the eye at the edge of the cornea .*

Lodged in the lower extremities, they bring on elephantisis, Váta-Rakta (a kind of leprosy', Váta- Kantaka, etc. Permeating the whole organism, they give rise to such diseases as fever, Sarvángaroga, etc. which invade the entire system.

• Additional text :- Keuching down and confined in the bone-systems of the body, they produce Vidradhı (abscesses), Anushayı, ete.

Chap. XXI. 1 SUTRASTHANAM. 209

The aggravated and expanded humours, thus firmly ensconced in the different parts of the body, exhibit the premonitory symptoms of diseases which will be fully dealt with under their respective heads. The manifestation of these premonitory symptoms should be considered as the fourth occasion for medical treatment.

Disease-Its Development : -Now we shall deal with the full development or manifestation of a disease.The full manifestation of a disease, such as a swelling, tumour, aneurism (Granthi), Vidradhi (abscess) and erysipelas (Visarpa) etc., fever or dysentery, signifies the complete development of the characteristic symp- toms, which should be regarded as the fifth occasion for medical treatment.

The sixth occasion for the calling in of medical aid should be considered to have arisen when a swelling (abscess, tumour, etc.) would burst and exhibit the charac- teristic symptoms of an open ulcer. A persistent lingering or continuance of a fever or dysentery, etc., should be considered as marking, or forming one of its particular stages, and which may run into one of an incurable type, if neglected or not sufficiently cared for at the outset.

Authoritative verse on the subject :- The physician, who fully knows about the accumula- 27

210 THE SUSHRUTA SAMHITA. [ Chap. XXI.

tion (Sanchaya), disturbance or aggravation (Prakopa), expansion (Prasaram), and differentiating traits of the deranged humours (Bheda), and is well conversant with the specific localities in which they are respectively xconfined in the course of their expansion (Sthána- samshrayam), and with the symptoms which they respec- tively exhibit in connection with the incidental disease (Vyakti), is alone worthy of that epithet.

The deranged humours, checked or subdued in their accumulating stage, fail to exhibit any further or subse- quent development, but, if left unremedied, they gain in strength and intensity in the course of their further development. The humours, deranged either singly, or in couples, or in a triple combination as regards one or two of their virtues, push on, follow and blend with humours similarly deranged as regards their qualities and com- binative numbers.

The medical treatment in a case, where two or all (three) of the deranged humours are involved, consists in conquering the strongest one in the combination, but so as not to enrage or aggravate the minor or the weaker humours in the group and specially so in a case of Sannipáta .*

• The combination of any two of the bodily humours with the vitiated blood may likewise be interpreted to signify a Sannipátika (trihumoural) combination.

Chap. XXI. 1 SUTRASTHANAM. 211

A concourse of deranged humours, affecting and ap- pearing in a particular part of the body, is called a boil or an ulcer (Vrana) which "is derived from the root "Vri" to cover and is so called from the fact of its covering a particular part of the body or from its leaving a cicatrix which remains the whole life-time of the patient.

Thus ends the twenty-first chapter of the Sutrasthanam in the Sushruta Samhita which treats of investigation into the nature of the humours giving rise to an ulcer.

.. CHAPTER XXII.

Now we shall discuss the chapter, which treats of secretions from boils or ulcers of different types. (Vranasrava-Vijnaniaya- madhyayam).

A boil or an ulcer has its seat generally in one of the eight following components or principles of the body such as, the bone, the skin, the flesh, the veins, the ligaments, the joints, the viscera and the Marmas (vital parts of the body). A boil or an ulcer of any type may crop up or appear in any one of the above mentioned localities.

A boil or an ulcer, which is conftned only to the skin, readily yields to medical treatment, while the remaining types, as well as those, which spontaneously suppurate and burst, are hard to cure. A boil or an ulcer usually assumes a shape which is either diffused, rectangular, spheroidal or triangular; while those, which are irregular or indefinite in shape, (or have forms other than the preceding ones, should be looked upon as belonging to types which can be cured only with the utmost difficulty. Any Vrana (burst or incised abscess) in a patient, who observes a strict regimen, and who, from the outset, is placed under the medical treat- ment of an experienced physician (surgeon), will be speedily healed ; while an ulcer, affecting a person of

Chap. XXII. ] SUTRASTHANAM. 213

irregular habits and treated by a quack or an ignorant physician, will develop into one of a malignant type, which can be'healed only with the greatest difficulty, on account of it becoming aggravated by the deranged bodily humours involved therein.

Symptoms of Dushta-Vranas :- Malig- nant ulcers (Dushta Vranas) are known by the following indications :- They are either too narrow or too wide- mouthed. They feel either extremely hard or soft to the touch and present either a raised (elevated) or a de- pressed aspect. They are of either a black or red, yellow or white colour, and are characterised by extremes of temperature. Exhibiting strange and unusual tea- tures, they are checkered with networks of veins, ligaments, etc., and are filled with putrid and sloughing flesh and fetid pus. Indefinite and irregular in shape, they are found to exude a sort of dirty, fetid pus, which runs into fissures and cavities, following an oblique or upward course. They have a cadaverous look and smell and are characterised by extreme pain and burning sensation, attended with swelling, redness, itching and suppuration. Pustules crop up round these ulcers, which largely secrete vitiated blood, and linger unhealed for an inordinate length of time.

These ulcers may be divided into six classes [accord- ing as, they are severally caused by the deranged bodily humours (Váyu, Pittam and. Kapham), or are

ArA THE SUSHRUTA SAMHITA. { Chap. XXIf.

due to their concerted action (Sannipáta), or to the effects of a blow (traumatic) or to vitiated blood.], and should be medically treated according to the nature of their respective exciting factors.

Secretions from ulcers :- Now we shall : describe the characteristic secretions from all types of ulcers. Secretions from a contused or lacerated skin, as well as from an ulcer (confined only to it), whether spontaneously bursting or surgically opened, are thin and watery in their consistency. They are character- ised by a raw (fleshy) smell and a yellowish colour. An ulcer, affecting the flesh, exudes a slimy, thick and white secretion like clarified-butter. A copious quantity of blood flows out of a vein recently cut, while the incidental ulcer, in its suppurating stage, secretes a copious secretion, like water flowing out of a hydrant, which is moreover detached, thin, pendent (ropy), and slimy in its character and has a brown or frosty hue. An ulcer, confined only to a ligament, secretes a sort of cold and thick secretion, like expectorated mucous, though sometimes marked with streaks of blood.

A bone, injured, fractured, or suddenly cracked by idiopathic causes (derangement of the bodily humours), loses its internal marrow and appears as if washed (loses its natural gloss). It assumes the colour of an oyster shell, whereas the secretions from an ulcer, which is seated in

Chap. XXII.1 . 'SUTRASTHANAM. 215

a bone, are cold and marked by streaks of blood and lumps of marrow. An ulcer, situated in any of the bone- joints, does not exude any secretion under pressure, but secretes a sort of slimy, pendent, frothy and blood- streaked pus, when the affected limb or part is flexed, expanded, raised or lowered, as in running 'moving about), sitting or standing erect, or at defecation.

An ulcer, seated in the abdominal cavity (Koshtha), exudes a secretion, which is mixed with urine, fecal matter, pus or blood, and a thin or watery (serous) fluid. The secretions from an ulcer, affecting any vital part of the body, need not be separately described, as such a part naturally involves the organic principles of skin, flesh, etc. ; and hence an ulcer, invading it, must necessarily exude a secretion, which is peculiar to any of the aforesaid bodily principles (skin, flesh, etc.) that has become affected.

The deranged Váyu makes the secretions from an ulcer, seated in any of the seven abovesaid principles such as, the skin, flesh, veins, ligaments, bones, joints and the abdomen, respectively coarse, and rough to the touch, brown, grey, frosty, or white like the cream of curd, and coloured like the washings of an alkali, like that of meat or paddy husks. Similarly, the action of the deranged Pittam should be inferred from the secre- tions assuming the colours of a Gomedha (a species of bluish yellow agate), or that of the urine of

216 THE SUSHRUTA SAMHITA. [Chap. XXII.

a cow, or that of water saturated with the burnt ashes of conch-shells or that of Kashaya water or that of the wine known as the Mádhvika or that of oil, according as the skin, flesh, etc. are respectively affected. The action of the deranged blood, in changing the nature of the secretions of ulcers in the seven above- said locations, is identical with that of the deranged Pittam with the exception, that the secretions are characterised by an extremely fishy smell.

In an epidermic (confined only to the epidermis of a part) or superficial ulcer the action of the deranged Kapham manifests itself by imparting a butter-like or a Kásisha (sulphate of iron) colour to the secretions. They have lard-like hue or a colour like that of rice paste, or that of water tinged with sesamum, or a colour like that of the internal juice or water of a cocoanut, or a colour like that of hog's lard, according as the flesh, a vein, a ligament, a bone or a joint is attacked. On the other hand, through the combined action of all the three deranged humours of the body (Sannipáta), those secretions become coloured like the water tinged with the soakings of sesamum seeds, or the internal sap or water of a cocoanut, or the juice of the Erváruka or the transparent surface layer of rice gruel, or the washings of the Aruka fruit, or the water tinged with the fruits of the Priyangu, or like the liver or the Mudga pulse.

Chap. XXII. J SUTRASTHANAM. 217 Authoritative verses on the sub- Ject :- An ulcer,' situated in the cavity of the ab- domen and secreting an exudation resembling paddy husks in colour, as well as one located in the viscera of blood (spleen or liver-Raktáshayam) and exuding a secretion like alkaline water, should be deemed incurable. Similarly, an ulcer having its seat in the cavity of the stomach (Amáshaya), or in the region of the Trika, (articulation of the clavicle with the intraclavicular notch) and exuding a thin, watery secretion, coloured like the washings of Kaláya pulse, should be regarded as belonging to the same type (incurable). A physician should only take in hand the treatment of an ulcer-patient after having examined the abovesaid nature of the discharges.

Pain and its character :- Now we shall describe all the different kinds of pain, which are experienced in the several types of Vrana (ulcers) described before.

Vataja pain :- Pains of pricking, piercing, thrashing, cutting, expanding, gnawing, churning, shoot- ing, tingling, burning, breaking, bursting, pinching, uprooting, uplifting, quivering, aching of different types, shifting, stuffing, benumbing, indurating, contract- ing, and pains of a spasmodic character are usually felt in ulcers. A pain, which comes on or vanishes without any apparent cause, or is varied and shifting 28

218 THE SUSHRUTA SAMHITA | Chap. XXII.

in its character, should be ascribed to the effects of the deranged Váyu.

Pittaja pain :- A sensation of burhing is felt in the ulcer accompanied by a sort of sucking pain. A feeling of inhaling heat or vapour, and a burning sensa- tion running through the whole body, should be looked upon as the resultant of the deranged Pittam. At the same time the body seems as if it had been strewn over with bits of glowing charcoal. The heat or (the temperature of the affected locality) shows a steady rise, and a pain like the one incidental to the application of alkaline water (caustic solution is experienced in the ulcer.

Raktaja pain :- The pain and other specific features of an ulcer due to the vitiated condition of the blood are identical with those developed by one of the Pittaja type.

Kaphaja pain :- An ulcer, characterised by numbness, heaviness, coldness, itching and a slight pain in the affected part, and which seems as if it has been plastered over with a paste, and which proves insensible to touch, should be ascribed to the action of the deranged Kapham.

Sannipatika pain :- The symptoms, de- scribed under the head of each of the preceding humoural types of ulcer, simultaneously exhibit

Chap. XXII. ] SUTRASTHANAM. 219

themselves in the one brought about by the concerted action of all the deranged humours (Sannipátikam). Colours of Vranas :- Now we shall de- cribe the colours assumed by the several types of ulcers. An ulcer, due to the action of the deranged Váyu, is rough and black, red, or ash-coloured, or is of the colour of a bone, or a pigeon. An ulcer, caused by the action of the deranged blood or Pittam, is coloured either blue, yellow, greenish-brown, black, reddish-tawny or flame-coloured. An ulcer due to the action of the deranged Kapham is white, grey and glossy. An ulcer, due to the combined action of the three deranged bodily humours, may assume any colour peculiar to them.

Authoritative verses on the sub- ject :- Not only in the cases of Vrana, but in all (inflammatory) swellings of whatsoever type, the physician should carefully observe the nature of the local pain, and the colour of the epidermis.

Thus ends the twenty-second Chapter of the Sutrasthanam in the Sushruta Samhita which treats of secretion from different types of ulcers.

CHAPTER XXIII. Now we shall discuss the chapter which deals with the Prognosis of an ulcer (Krityakritya- Vidhi-madhyayam).

A boil or an ulcer appearing in a patient who is young, muscular (in frame), strong, or is possessed of an indomitable courage and fortitude, proves readily amen. able to healing measures and applications ; how much more so when one appears in a patient in whom all these four conditions simultaneously obtain.

An ulcer in a young patient is speedily healed owing to the fresh and vigorous vitalizing principles of the body ; whereas the one, which appears in a person of strong and muscular build, finds a speedy and success- ful termination owing to the inability of the incising instrument to cut deep into the hard and tough muscles of the affected part and to reach down, or in any way destroy the underlying veins and nerves, etc. A strong and vigorous patient can easily endure a considerable amount of burning pain, etc. and does not feel distressed by a strict regimen of diet. A man of stupendous endurance and fortitude can sustain the fatigue and worry of even the most painful surgical operation. Accordingly, a boil or an ulcer, appearing in a patient of the above said description, is easily and speedily healed ;

Chap, XXIII. ] SUTRASTHANAM. 221

whereas the one, which affects either an old, emaciated, or timid person or one of small strength and endurance, takes time to heal.

Boils or ulcers, which appear in the regions of the buttocks (Sphik), or about the anus, and the organs of of generation, or on the back, forehead, cheek, or lips, or in the region of the external ears, or on the testes or the abdomen, or in the cavity of the mouth, or about the nape of the neck, or above the clavicles, can be easily healed. Those, that are seated in the eyes, or in the gums, the nostrils or the exterior angle of the eye, or in the cavity of the ears, abdomen or the umbilicus, or about any suture of the body, hips, ribs, arm-pits, chest, breasts, sides, or the joints, as well as those, that secrete frothy blood or pus with a gurgling sound, or contain any foreign matter em- bedded in their inside, are healed only with the greatest difficulty.

Similarly, an abscess or an ulcer appearing in the nether region of the body and pointing upward, or the one appearing on the extremity of scalp (Románta) or about the end of a finger-nail, or in any of the vulnerable parts of the body, as well as the one affecting either of the thigh bones (femurs), should be looked upon as equally hard to cure. Likewise an abscess or an ulcer affecting a bone of the pelvis (Shronikanda-Acetabulum), as well as a fistula

222 THE SUSHRUTA SAMHITA. [ Chap. XXIII.

in ano opening inward should be regarded as hard to cure.

Authoritative verse on the sub- ject :- An ulcer (Vrana) appearing in a leper (Kushthi) or in a person suffering from diabetes (Madhu- meha), or from Shosha (lit : pulmonary-consumption) or from the effects of poison, as well as the one appearing in a pre-existing ulcer, should be looked upon as curable only with the greatest difficulty.

Yapya ulcers :-- An ulcer incidental to, and affecting the seat of any of the following diseases, viz. Avapáthiká ( paraphimosis), or Niruddha-Prakásh (phimosis), or Sanniruddha-guda (constriction of the anus), or Jathara (abdominal-dropsy), or Granthi (glandular inflammation), and characterised by the germination of parasites in its interior, as well as the one appearing in the cavity of the abdomen, or affecting the mucous linings of the intestines, or brought about by the corrosive secretions of a nasal catarrh (Pratishyáya), and infested with parasites, should be considered as only admitting of a palliative treatment. Similarly palliation is the only remedy in the case of an ulcer which appears in a patient suffering from any morbid secretion from the urethra (Prameha) or from any form of cutaneous affections, marked by worms in its inside.

Likewise a case of gravel (Sharkará), or urinary

Chap. XXIII. ] SUTRASTHANAM. 223

calculi (Shikatá) in which thè urine is found to be. charged with concretions, or leaves a deposit of sandy sediment, can not be radically cured by medicine alone. A case of Váta-kundaliká, Asthilá, Upakusha, Kantha- .sáluka, Danta-sharkará, Danta-veshta, Visarpa, Asthi- kshata, Uru-kshata, or Vrana-Granthi, may not perfectly yield to medicine alone. In an inflammation of the gums resulting from the use of poisonous twigs as brushes for teeth (Nishkoshana) a temporary amelioration is all that can be expected from a good and efficient treatment.

Metrical texts :- In a patient neglecting a disease at its preliminary stage, (or otherwise not observing a strict regimen) even a curable malady may speedily develop into one which admits only of pallia- tive measures, while a disease of the last named type is soon transformed into an incurable one. An in- curable disease under the circumstances speedily finds a fatal termination. A patient laid up with a disease, which only admits of a palliative treatment, lives so long as the course of the medical treatment is continued, and will die almost simultaneously with its discontinuance. Just as a prop or a pillar can prevent the collapse of a tumbling edifice, so palliative measures, judiciously. applied by a skilful physician, may keep off the inevitable in a disease which knows no radical cure.

Incurable diseases :- Now we shall de-

THE SUSHRUTA SAMHITA. [ Chap. XXIII.

soribe the types of diseases which are usually held as in- curable. An ulcer (Vrana) cropping up like a fieshy tumour, painful and containing pus in its inside, and which is characterised by a copious secretion, with its edges raised like those of the genital of a mare, should be understood as belonging to the incurable type. A condylomatous (papillomatous ) ulcer which is soft and raised like the horn of a cow, or the one which is moderately raised or elevated at its base, and secretes an exudation of vitiated blood, or a thin slimy secretion, should be likewise regarded as incurable. An ulcer with an embossed or heaved up centre, and one dipped or fissured at its extremity should be regarded as past all remedy. An ulcer covered over with shreds of ligaments, and looking as if studded with loose shreds of hemp, should be given up as incurable. Similarly, an ulcer due to the deranged condition of any of the funda- mental humours, and secreting an exudation composed of coagulated blood, fat, marrow and brain-matter should be deemed incurable.

Likewise, an ulcer, in a weak and emaciated person, which is located within the cavity of the abdomen, (Koshtha) and which assumes either a black or yellow- ish colour, and exudes a secretion composed of urine, pus, blood and fecal matter, which finds its outlet both through the upward and downward fissures of the body ( the mouth and the anus) making a rumbling, gurgling

Chap. XXIII. 1 SUTRASTHANAM. 225

sound, or which simultaneously secretes pus and blood through both the chånnels, should be regarded as belong- ing to the incurable class. An ulcer in an emaciated patient, which is situated either on the head or in the throat, and which is narrow-mouthed and is traversed by a network of capillaries, and studded with fleshy or papillomatous eruptions, should be regarded as incurable. A distinctly audible sound or report is heard in these ulcers which are found to be charged with wind.

An ulcer in an emaciated patient, which secretes blood and pus, and is attended with indigestion, cough, painful respiration and non-relish for food, as well as a case of fractured skull, attended with cough, dyspnœa, secretión of brain-matter, and symptoms peculiar to the concerted action of the three deranged humours of the body, should be given up as past all remedy.

Authoritative verses on the sub- ject :- A traumatic ulcer, which exudes a secretion of fat, marrow or brain-matter, may prove amenable to medical treatment, whereas a humoural ulcer under the circumstance will prove incurable.

An ulcer appearing at any part of the body other than a vital one (Marma), and which is found to invade its successive elements though without affecting any vein, bone, joint, etc. should be regarded as incurable.

29

226 THE SUSHRUTA SAMHITA. [ Chap. XXIII.

Just as a tree, that has grown old and that has spread its roots deep into the soil, can not be uprooted, so a disease can not be eradicated that has gained in strength and maturity with the process of time, and that has gradually invaded the different essential principles of the body. A disease, which, having been neglected at the outset, has run on to one of a lingering or persistent type by invading the successive elements of the body, and 'has thereby gained in strength and intensity, baffles medicines, (of tested and marked efficacy), just as malignant astral combinations tend to nullify potent incantations.

Symptoms of cleansed healthy ulcers :- An ulcer, not belonging to any of the above said types, may prove easily amenable to the curative efficacies of medicines. In other words, an ulcer of recent origin is easily uprooted like a tender sapling of recent growth. An ulcer, which is unaffected by any of the three deranged bodily humours, and which assumes a dark brown hue along its edges, and is characterised by the absence of any pain, pustular eruptions or secretions, and which is of an even or of an equal elevation throughout its length, should be regarded as cleansed (asepsised or healthy), and divested of all morbid matter or principle (Shuddha-Vrana).

Symptoms of Healing Ulcers :- An ulcer, which is dove-coloured (yellowish dusky), and is

Chap. XXIII. ] SUTRASTHANAM. 227

not lardaceous at its base, and is further characterised by the absence of any muco-purulent secretion along its margin, and which has become hard and surrounded by shreds of dead skin, and presents symptoms of healthy granulation, should be looked upon as in course of healing.

Symptoms of Healed Ulcers :- An ulcer, with its edges firmly adhered and characterised by the absence of any pain and swelling and not appearing knotty or glandular to the touch and that has left a cicatrix of the same hue with the surrounding skin, should be considered as perfectly healed.

Causes,such as mental excitements, as excessive grief and ecstacies of joy, anger or fright, as well as an exter- nal blow, or excessive physical exercise, or an abnormal excitation of any of the deranged humours, or an impaired digestion, may tend to reopen an ulcer recently adhered and healed. Accordingly such acts and conditions should be avoided by an ulcer-patient.

Thus ends the twenty-third Chapter of the Sutrasthánam in the Sushruta Samhita, which treats of the prognosis of ulcers.

CHAPTER XXIV. '

: Now we shall discourse on the Chapter, which deals with the. classification of diseases according to their specific nature (Vyadhi-Samuddheshiya- madhyayam).

Diseases may be grouped under two broad sub- divisions, such as Surgical, and Medical, that is those that yield to the administration of purgatives, emetics, oils, diaphoretics, and unguents.

The use or administration of medicated oils and unguents, etc., is not prohibited in . al disease, while a case, which is exchr ial in its character, does not admit of the t, iny surgical remedy. Only a general out the nature and symptoms of all diseases w ound to have been briefly laid down in the presp :k. This work includes within its scope subject n. rs which have been fully dealt with in other books having only a general bearing upon all the several branches' of the science of medicine). . It has been stated before that nything that afflicts either the body or the living personality-self, or both, is called disease. This pain or affliction

Chap, XXIV. ] SUTRAȘTHANAM. 229

may be either physical* in its character (Adhyát- mikam), or due to any disturbance in the physical environments of a man (Ádhibhautikam), or to the acts of God (Adhidaivikam) etc. This three-fold pain may be ultimately transformed into any of the seven kinds of diseases such as, the Ádi-vala-pravritta, Janma-vala-pravritta, Dosha-vala-pravritta, Sangháta- vala-pravritta, Kála-vala-pravritta, Daiva-vala-pravritta and Svabháva-vala-pravritta.

Adi-vala-pravritta :- The disease termed Adi-vala-pravritta is ascribed to any inherent defect in the semen or the ovum of one's parent, which forms one of the original and primary factors of " being" and includes leprosy (Kushtham), hemorrhoids, phthisis etc. This type may be divided into two sub divisions, according as the disease is generated by the deranged paternal or maternal factor at the time of incubation.

Janma-vala-pravritta :- The Congenital or the Janma-vala-pravritta type usually follows such causes as an improper conduct on the part of the mother during the period of gestation, ete., and embraces such defects or maladies as (congenital) blindness, deafness, dumbness, nasal-voice, and such monstrous aberrations of nature as congenital eretinism, * * Certain commentators interpret the term "Atman" in "Adhyátmikam" to mean body only, and accordingly designate all phenomena that may be manifest in the body as Adhyátmikam,

THE SUSHRUTA SAMHITA. [ Chap. XXIV.

and the births of dwarfs and pigmies. This type, in its turn, admits of two sub-divisions, according as the disease is due to the action of the deranged lymph- chyle (Rasa-krita), or to an ungratified desire of the mother during gestation, or to her gratification of any improper longing or conduct during pregnancy (Dauhridyam).

Dosha-vala-pravritta :- The Dosha-vala- pravritta (idiopathic) type is due to the action of any of the fundamental bodily humours deranged by an improper diet, or resulting from the dynamical energies of the mind, such as (Rajas and Tamas, etc). This type may be classified under two sub-heads, according as the disease is found to have its origin in the Ámashaya (stomach), or in the Pakváshaya (intestines), and each of these again may be further divided into two main sub-divisions such as the physical and the mental. The three preceding kinds of diseases include within their category disorders which are called mental or psychical (Ádhyátmikam).

Samghata-vala-Pravritta :- The Trau- matic type (Samghátha-vala-pravritta) includes diseases that are caused by an external blow or are due to wrestling with an antagonist of superior strength. They may be sub-divided into minor divisions, according as the disease is due to an external wound, or to the bite from any fierce beast or

Chap. XXIV. ] SUTRASTHANAM. 231

poisonous reptile, etc. These types belong to the Ádhi- bhautikam type, i. e. (brought about by physical causes). .

Kala-vala-pravritta :- The Periodical type (Kala-vala-pravritta) includes diseases that are brought about by the variation of atmospheric heat or humidity with the change of the seasons, and admits of being grouped under two different sub-heads, according as the seasons, which usher these changes in, exhibit natural or contrary features.

Daiva-vala-pravritta :- The Providential (Daiva-vala-pravritta) type includes diseases that are the embodiments of curses, divine wrath or displeasure, or are brought about through the mystic potencies of charms and spells, as described in the Atharva-Veda. This type may be divided into two minor divisions according as the disease is due to such acts of God as when a man is struck by lightning, etc., or to the malignant influences of demons and monsters, and these may be further grouped under two main sub-heads, according as the disease assumes a contagious character (epidemic), or is purely accidental, and restricts itself to isolated cases (sporadic).

Svabhava-vala-pravritta :- The Natural or the Spontaneous (Svabháva-vala-pravritta) type includes such natural organic phenomena ạs,

232 THE SUSHRUTA SAMHITA. [Chap, XXIV.

decrepitude, death, * hunger, thirst, sleep, etc. These phenomena are either Kálakrita (timely) or Akálakrita (untimely). They are called Kálakrita when they occur at the proper time in persons who strictly observe the rules of health, and Akalakrita, when they appear at the improper time (morbid or premature) as the effects of unhealthy living. These diseases belong to the Providential or Adhi-daivikam typet. Thus we have classified diseases into their several types.

The deranged bodily humours such as, Váyu, Pittam and Kapham should be looked upon as the primary sources of all diseases, inasmuch as symptoms charac- teristic of each of them may be detected in the case of a disease of whatsoever type, (which usually abates with their corresponding subsidence), and also because the Shastras have ascribed to them the fatherhood of all maladies that assail the human frame.

As the three qualities of Sattva, Rajas and Tamast are inherent in, and inseparable from, all the pheno- menal appearances in the universe which are, in reality,

• According to certain authorities "Death" may also mean death of tissues. + Several authorities on the other hand include such diseases as thirst, bunger etc,, within the Adhyatmika class inasmuch as they are but the indications of the want of certain vital principles in the body and appear in the mental plane (Adhyátmika) only as longings for water, food, etc $ The Sattva :- Illuminating or psychic principle. Rajas :- Prin- ciple of Action and Co-hesion. Tamas :- Principle of Nescience or Illusion.

Chap. XXIV. ] SUTRASTHANAM. 233

but modifications of their own qualities, so the three fundamental bodily humours underlie at the root of, and run through, the course of all known forms of bodily distemper.

The deranged bodily humours (Dosha) in contact with the different elements, (Dháthu) and excrements (Mala) of the body, together with the difference of their locations and pathological effects, give rise to the different forms of disease .*

The nomenclature of a disease depends upon where the affection of the several elementary principles of the body by the deranged bodily humours lies, and which is accordingly styled as it is seated in the lymph-chyle, or in the blood or the flesh, or it is in fat, bone, or in the semen.

Rasaja Distempers :- Distempers such as aversion to, and loss of relish for food, indigestion, aching in the limbs, fever, nausea and a sense of reple- tion even without food, heaviness of the limbs, diseases affecting the heart, jaundice, constriction of any in- ternal passage of the body (Márgo-parodha), emaciation of the body 'cachexia), bad taste in the mouth, weak feelings in the limbs, premature whiteness and falling off of the hair, and symptoms indicative of senile decay, should be regarded as having their seat in the deranged lymph-chyle (Rasa). * This answers the question, "how can the deranged bodily humours bring about a disease of the Adhi-vala-type-a disease which is specifically due to the derangement of the innate and primary factors of life." 30

THE SUSHRUTA SAMHITA. Chap. XXIV.

Raktaja Diseases :- Maladies such as Kush- tha (cutaneous affections in general', Visarpa (erysipe- las), Pidaká (pustular eruptions), Mashaka, Niliká, Tilakálaka (specks), Nachhya (tans), Vyánga (stains), Indralupta (alopecia), enlarged-spleen, Vidradhi (ab- scess), Gulma 'abdominal glands), Váta-shonita (a kind of leprosy), Arsha (piles), Arvuda (tumours), aching of the limbs, menorrhagia, hæmoptysis, etc. as well as suppuration in the regions of the anus and the penis should be deemed as having their origin in the blood Raktaja) contaminated by the deranged bodily humours.

Mansaja-Diseases :- Similarly Adhi-mánsa, Arvuda, Arsha, Adhi-jihvá, Upa-jihva, Upakusha, Gala-sunthika, Alaji, Mánsha-sangháta (condylomatous growth), Astha-prakopa, Gala-ganda, Ganda-málá (scrofula), etc. should be regarded as diseases having their seat in the flesh, vitiated by the deranged bodily humours.

Medaja-Distempers :-- Diseases, such as Granthi, Vriddhi, Gala-ganda, Arvuda, and Ostha-prakopa are due to the action of the deranged fat. Madhu-meha (diabetes), obesity and abnormal diaphoresis, etc. should be regarded as having their origin in the humour- deranged fat of the body. AsthiJa-Disease :- Adhyásthi, Adhi-danta, Asthi-toda, Asthi-shula and Ku-nakha, etc. are the

Chap: XXIV. 1 SUTRASTHANAM. 2350

diseases which should be regarded as the outcome of the deranged bodily humours affecting the bones.

Majjadoshaja Diseases :- The vanishing of sight, epilepsy, vertigo, conjunctivitis and the appear- ance of a broad-based ulcer about the Parva- sthánam and a sense of heaviness in the thighs and knee-joints should be regarded as having their seat in the deranged marrow.

Shukra-doshaja :- Diseases such as, im- potency, entire aversion to sexual intercourse, Shukrá- shmari (seminal concretions), Spermatorrhœa, and other seminal affections, should be regarded as having their seat in the deranged semen.

Cutaneous affections, constipation or looseness of the bowels, and diseases impeding or arresting the proper functions of the sense-organs or in any way bringing about their aberrations, should be regarded as respec- tively located in the receptacle of the fæces and the sense organs.

Thus we have briefly enumerated the names of diseases, the specific nature and symptoms of which will be fully discussed later on under their respective heads.

Authoritative verse on the Sub- ject :- The deranged and aggravated humours, freely" coursing through the body, give rise to a disease at the

236 THE SUSHRUTA SAMHITA. [ Chap. XXIV.

place in which they are incarcerated owing to an obstruction in their natural passage.

Now it may be again asked, whether the relation of a disease, such as fever, etc. with the deranged bodily humours is constant and inseparable, or otherwise. All human beings would be in danger of perpetually falling ill in the event of the said connection 'relation) being constant and unseparable ; but in case of their separate existence, it is but natural that their charac- terstic symptoms should separately manifest them- selves instead of being simultaneously present with fever, etc. as they are found to be in reality. And accordingly the theory, that diseases (such as, fever, etc.) and the deranged bodily humours have a separate existence, and are not prima facie intimately co-related with one another falls to the ground. On the other hand, the assumption of their separate existence invalidates the incontestable conclusion, that diseases such as, fever, etc. are fathered by the deranged humours of the body.

Hence it may be safely asserted that no disease can occur without the direct mediation or intervention of the deranged bodily humours. Yet the connection (relation) which exists between the two is neither constant nor separable. As the physical phenomena of lightning, storm, thunder and rain can not happen independently of the sky (cloud); and yet they

Chap. XXIV. 1 SUTRASTHANAM. 237

sometimes do or do not occur with the presence of a cloud; again as bubbles, though in reality but the modifications of the underlying water, do not swell up on its surface at all times, so the connection between a disease and the bodily humours is neither universally separable or inseparable.

Authoritative verse on the sub- ject :- We shall describe the nature, intensity and quality of diseases with their complications and give the number of their different types. Diseases [omitted to be mentioned in the chapter on Nidanam (ætiology)] will be found fully dealt with in the sup- plementary part of the present work (Uttara-tantram).

Thus ends the twenty-fourth Chapter of the Sutrasthanam in the Sushruta Samhita which treats of the classification of diseases according to their specific nature.

CHAPTER XXV.

Now we shall discourse on the Chapter which deals Cith the eight different forms of surgical operations (Ashtavidha-Shastra- Karmanya - ma- dhyayam).

Metrical Texts :- Bhagandara, Shlaishmika Granthi, Tilakálaka, Arvuda, Arsha, Charma-Kila, Jatumani, Mánsa-Samgháta, Gala-Sunthiká, Valmika, Vrana-Vartma, Shataponaka, Adhrusha, Upadansha, Mánsakandha, Adhimánsaka, as well as ailments due to the lodgment of a foreign body in the flesh or a bone, and a sloughing of ligaments, flesh or, veins are the diseases in which incision (Chhedyam) should be made.

Bhedyam :- Excision (Bhedyam) should be resorted to in the following diseases, viz., Vidradhis, the three types of Granthi other than the Sannipatika one, Visarpa due either to the deranged Váyu, Pittam or Kapham, Vriddhi, Vidáriká, Prameha-pidaká, swellings in general, diseases affecting the mammary organs, Avamanthaka, Kumbhiká, Anushayi, Nádi, the two types of Vrinda, Pushkarika, Alaji, Kshudra-roga (all minor cutaneous or pustular diseases), the three types of Puppata, Tálu-puppata, and Danta-puppata; Tundukeri, Giláyu, and the diseases which are caused by suppuration in the local flesh or any soft part,of the

[Chap, XXV. SUTRASTHANAM. 239

body (such as fistula in ano), as well as stone in the bladder and diseases due to a derangement of fat."

Lekhyam :- The surgical operation known as scarification Lekhya) should be resorted.to in the follow- ing diseases, viz, the four types of Rohin, Kilása, Upaji- hvá, diseases having their seat in the deranged fat, Danta-Vaidarbha, Granthi, Vrana-Vartma, Adhi-Jihvá, Arshah, Mandala, Mansa-kandi, and Mánsonnati.

Vyadhanam :- The Surgical operation known as Vyadhanam (aspiration, should be made use of in connection with a vein, or a case of Dakodaram · (abdominal dropsy), or Mutra-Vriddhi (hydrocele). Diseases, in connection with which the probe or the director should be used, are Nádis (sinus) and ulcers with any extraneous or foreign body lodged in their inside, and those which follow abnormal (lateral or oblique) directions.

Aharyam :- The process known as Áharanam (extraction or drawing out) should be adopted in the three types of Sharkara,t in drawing out any morbid matter from between the teeth or from the cavity of the ears, or in extracting any foreign matter from its seat of lodgment in the body, or a stone from the

• Granthi (gland), Galaganda (goitre), Vriddhi (scrotal tumour) Apachi (acrofula) and Arvuda (tumour) are the fat-origined diseases contemplated as instances. t Such as urinary calculi, calcareous deposits on the teeth, and Páda- Sharkarás

240 THE SUSHRUTA SAMHITA. [ Chap. XXV.

bladder, or in drawing out feces from the constricted anus, or a fœtus from the uterus, (asin the case of a false presentation or difficult labour).

Sravyam :- Secreting or evacuating measures (Sravyam) should be adopted in the following diseases, viz, the five types of Vidradhi excepting the Sannipátika one, Kustha of whatsoever type, derange- ment of the bodily Vayu with pain in the affected region, inflammatory swellings restricted to any particu- lar part of the body, diseases affecting the ear-lobes, Shleepada (elephantiasis), blood poisoning, Arvuda (tumours), Visarpa (erysipelas), Granthi (glands due to any of the deranged Vayu, Pittam, or Kapham) the three types of Upadansha (syphilis), Stana-roga (in- flammation|of the mammæ), Vidâriká, Shaushira, Gala- Sháluká, Kantaka, Krimi-dantaka worm-eaten teeth), Danta-veshta (inflammation of the gums), Upakusha, Shitáda, Danta-puppata, diseases of the lips originated through the action of the deranged blood, Pittam or Kapham, and a variety of other diseases passing under the denomination of Kshudra-Roga (minor ailments).

Seevyam :- Suturing (Seevya) should be resorted to in the case of an open ulcer due to the action of the deranged fat after its vitiated contents (morbid matter) had been fully scraped out, as well as in the case of an uncomplicated (curable) Sadya- Vrana (wound or instant ulcer) at any of the joints

Chap. XxV.1 SUTRASTHANAM. 241

which are connected with the acts of movement or loco- motion.

Conditions of Suturing :- An ulcer in- cidental to the application of fire (cautery), or any al- ķaline preparation (caustic), or treated with any poison- ous drug or substance, or from whose inside the em- bedded Shalyam (foreign matter) has not been removed, should not be sewed up without being thoroughly cleansed and purified asepsised) inasmuch as any foreign matter, whether a hair, nail or a particle of dust or bone, lying embedded in its cavity, might set up an abnormal suppuration, accompanied by extreme pain and excessive secretion. Hence such ulcers should be thoroughly cleansed (and all foreign or indigenous morbid matter should be extracted therefrom) before being sewed up.

Mode of Suturing :- Then having pressed the ulcer up into its proper position, it should be sutured with strings of any of the following kinds, viz. of thin cotton thread, of the fibres of the Ashmán- taka tree or hemp plants, or of the Atasi, Murvá or Guduchi, or with strips of leather, plaited horse- hair or animal sinews, into any of the officinal shapes (of suturing) known as the Gophana, Tunna- Sevani and Riju-Granthi, etc. or as suited to the shape and position of the ulcerated part. The margin of the ulcer should be gently pressed close with the fingers during suturing. A round needle to 3I

SAMHITK

the length of twefingers' width shonld be used in sew- ing up ap ulcer oocurring about any joint or in à part of the body where the flesh is thin and scanty. A needle of a triangular body (tri-hedral), and measuring three fingers' width in length, is recommended in the case of an woer, appearing at any fleshy part of the body. Asemi-circular or bow-shaped needle should be used in 'a case where the seat of the ulcer would be found to be on'the scrotum, or on the skin of the abdomen, or about any of the Marmas (vital parts).

Needles of these three shapes should be so construc- ted as to be fitted with sharp points capable of being handled with the greatest ease, having a girth equal that of the stem of a Malati flower.

The needle should not be pricked into a part too near, or too remote from the fissure, or the mouth of an ulcer, as there might be the danger of the suture being broken off (at the least pressure or movement) in the first instance and of genesis of pain in the second. An ulcer, thus properly sutured, should be covered over with cotton and dusted over with a pulverised compound consisting of the powders of Priyangu, Anjanam, Yasthyahva and Rodhra, or with the ashes of a burnt piece of Kshauma cloth, or with the powders of the Shallaki fruit. Then the ulcer should be properly bandaged, and measures and rules regarding the regimen of diét, and conduct previously laid down in the chapter

on the nuning of an alcer-patient (Ch. XIX.) should be adopteđ and observéd.

The eight kinds of surgical operatlons have thus been briefly described. They will be dealt wlth later on in the Chikitsitam.

Defective Surgical Operations :- These eight forms of operations may be attended with dangers of four different kinds such as those arising from an insufficient or over performance, or from the slanting or oblique deviation (of the knife or the instrument), or from an act of self-injury on the part of the physician.

A physician (surgeon) making a wrong operation on the body of his patient either through mistake, or through the waut of necessary skill or knowledge, or out of greed, fear, nervousness or haste, or in conse- quence ofbeing spurned or abused, should be condemned as the direct cause of many new and unforeseen maladies. A patient, with any instinct of self-preservation, would * do well to keep aloof from such a phy sician, or from one who makes a wrong or injudicious application of the cautery, and should shun his presence just as he would shun a conflagration or a cup of fatal poison.

On the other hand, a surgical qperation, carried to excess, (or a surgical instrument inserted deeper, than what is necessary', is attended with the danger of

THE SUSHRUTA SAMHITA. [ Chap. XXV.

cutting or destroying a vein, ligament, bone, joint, or any vital part of the body. A surgical operation by "an ignorant surgeon brings about, in most cases, the instantaneous death of the patient, or consigns him to the pangs of a life-long death.

The symptoms which generally manifest themselves in connection with the injudicious hurting of any of the five vital parts or principles of the body (such as the joints, bones, veins, ligaments, etc.) are vertigo, delirium, loss of bodily functions, semi-insensibility ( comatose state), incapacity of supporting oneself, cessation of mental functions, heat, fainting, looseness of the limbs, difficult respiration, excruciating pain or pain peculiar to the deranged Váyu, secretion of blood or a thin watery secretion like the washings of meat from the injured part, or the organ, with coma or inoperativeness of all the senses. A vein*(Shira) any way severed or injured is attended with a copious flow (hæmorrhage, of deep red blood, resembling the hue of the cochineal insect, from the ulcer ; and the deranged local Váyu readily exhibits all its essential characteristics, 'and ushers in diseases which have been enumerated under that head in the chapter on the description of blood.)

Similarly, an injured ligament gives rise to a crooked- ness or bending of, as well as to a gone feeling in the

• Other than the one situated in any of the abovesaid vital parts of the body. :

Chap. XXV. ] SUTRASIHANAM. 245 injured limb or organ, attended with pain and loss of function, and the incidental ulcer takes a long time to heal.

An abnormal increase in the local swelling, together with an excruciating pain, loss of, strength, breaking pain in the joints, and in-operativeness of the affected part, mark the wounding of a flexible or immovable joint. Similarly, in the case where a bone is hurt or injured in the course of a surgical operation, the patient is tormented with indescribable pain, day and night, and finds no comfort in any position what- soever. Pain and swelling specifically mark the affected locality, and thirst and inertness of the limbs add to the list of his sufferings.

A case of any injured Sirá-Marma ( vital venal or arterial combination or plexus ) exhibits the same symptoms which characterise the hurting of a single vein, as previously described. Loss of actual perception (anæsthesia), and a yellowish colour of the skin mark the case where the injury is confined to the vital principle of the flesh.

A patient, who is discreet, and is not in a special hurry to end his earthly sojourn, would do well to shun the presence of a bungling, unskilful surgeon, who can not even keep himself unhurt in the course of a surgical operation.

THE SÜSHRUTA SAMHITA. (Chp XKV.

"The evils, which attend the oblique insertion of a surgical instrument, have been described before ; and accordingly care should be taken not to leave any room for the occurence of those evils in connection with a aurgical operation.

The patient, who may mistrust his own parents, sons and retstions, should repose an implicit faith in his own physician, and put his own life into his hands without the least apprehension of danger ; hence a physician should protect his patient as his own begotten child. A surgical case may yield to a single incision, or may require two, three, four or more than that number to effect a cure. By doing good to humanity with his pro- fessional skill, a physician achieves glory and acquires the plaudits of the good and the wise m this life, and shall live in Paradise in the next.

Thus ends the twenty fifth Chapter of the Sutrasthanam in the Sushruta Samhita which treats of the eight forms of Surgical operations.

CHAPTER XXVI.

Now we shall discourse on the Chapter which treats of the exploration of splinters lost or deep-seated in the organism (Pranashta-Shalya-Vijnaniy- madhyayam).

Definition :- The term Shalyam is derived from the root "Shala" or Shvala" (to go swiftly) joined to the Unadi affix "Yat." Shalyas may be divided into two kinds according as they are extrinsic (Ágantuka) or idiopathic (Sharira) in their origin.

A Shalyam usually serves to act as an impeding or obstructing agent to the entire organism, and, hence, the science which deals with its nature and characteristics is called the Shalya-Shástram (Surgery). An idiopathic (Sharira) Shalyam may be either a hair, nail, embolised blood (Dhátus)*, etc., excrements (Mala), or deranged humours of the body (Dosha), while an extrinsic Shalyam should be regarded as one which afflicts the body and is originated from a source other than any of the preceding ones, including particles of- iron and bone, stems of grass, scrapings of bamboo, and bits of horns, etc. But an Agantuka (extrinsic) Shalyam specifically denotes an article of iron, inasmuch as it

• Embolism and Thrombosis have been included within Shalyam by the Ayarvedic Pathologists. '

348 THE SUSHRUTA SAMHITA. | Chap XXVI

pre-eminently serves the purpose of killing and is the most irresistible of all metals Since any amount of sharpness can be imparted to the point of an article made of iron and since it can be easily discharged from a distance, iron is the metal exclusively chosen in the construction of darts or arrows.

Classification of Shafts :- Arrows (Shara) may be divided into two classes according as they are feathered or unfeathered ; and their barbs are usually constructed in the shape of trees, leaves, flowers, or fruits, or are made to resemble the mouths of birds and wild and ferocious anımals.

Flights of arrows :- The flights or direc- tons of an arrow (Shalyam) may be divided into five different kinds, such as the upward, the downward, the backward (coming from the back), the oblique and the straight. Either through its diminished momentum, or through any external resistance, an arrow may drop down and penetrate into the skin, arteries, or any internal channel of the body, or mnto any bone or its cavity, causing a wound or an ulcer (Vrana) at the spot of its penetration.

Symptoms :- Now hear me describe the symp- toms which are exhibited in connection with an arrow- wound (Shalya *- Vrana). These symptoms may be

• An arrow or an iron barb, from "Shala" to kill.

': Chap. XXVI, ] . SUTRASTHAN AM.A 249

grouped under two sub heads, such as the specific and the general. The general characteristics are .as follows :- The ulcer, which is marked by pain and swelling and presents a raisetl ' or bloated aspect like a water bubble, assumes a dark brown hue and appears soft to the touch. The seat of the ulter is seento be studded over with, pustular eruptions and a constant bleeding sets in frona its inside. The specific symptoms, which mark a Shalyam lodged in the skin, are the hard- ness and extended character of the local swelling and the darkness (discolouring) of its skin.

In a case where the arrow Shalyam) is lodged in the flesh, the swelling increases in size and the incidental ulcer refuses to be healed 'and cannot bear the least pressure. Suppurätion sets in and the ulcer is charac- terised by a sort of sucking pain .*

All the preceding symptoms, with the exception of swelling and sucking pain (thirst according to , others), manifest themselves in a case where the arrow '(Shalyam) has penetrated into a muscle. Similarly, the 'distension, aching and swelling of a vein mark a case of an arrow-lodged vein. An upheaval and swelling of its fibres together with intense pain characterise a case where the shaft (Shalyam) has lodged in a ligament. The internal passages or channels (Srota) of

• According to certain authorities the patient is tormented with a sort of unquenchable thirst. 32

250 . THE SUSHRUTA SAMHITA. [ Chap. XXVI,

the body are choked up and become inoperative, when the shaft is lodged in any one of them. A flow of red and frothy blood with a gurgling sound, accompanied by thirst, nausea, and aching of the limbs, sets in when the arrow is lodged in an artery (Dhamani). Similarly, pain and swelling of dıverse kınds mark a case where the shaft is embedded in a bone. The appearance of goose flesh on the skin, a stuffed sensation inside the cavity of the affected bone, and a violent piercing bone-ache, mark a case where the shaft has found a lodgment inside the cavity of a bone. A pierced joint exhibits the same symptoms as described in connection with an arrow-lodged bone, with the exception that the patient is incapable of flexing and expanding the affected jomnt. In a case where the shaft (Shalyam) has lodged in the abdomen (Koshtha), the bowels become constipated; the abdomen becomes distended with a rumbling in the in- testines and the suppression of flatus and urine; and ingested food matter, as well as urine and feces are found to ooze out of the fissure or mouth of the ulcer. Symptoms, similar to those above described, manifest themselves when the arrow is lodged in any of the vital parts (Marmas) of the body. The preceding symptoms are but faintly exhibited in a case of super- ficial penetration.

An ulcer incidental to the penetration of an arrow

Chap. XXVI.] SUTRASTHANAM. 351

(Shalyam), along the direction of the local hair, in* the throat, in any internal channel of the body, or in a vein, the skin, or a muscle, or into a cavity of the bone, and not in any way affected by the action of the deranged bodily humours, may speedily and spontaneously heal ; but it may break open and become painful afresh if the bodily humours become deranged and aggravated by a blow or physical exercise.

Localisation :- The exact position of a shaft (Shalyam) embedded in the skin should be ascertained by applying a plaster composed of clay, Masha-pulse, Yava, Godhuma and cow-dung over the injured limb or part. The part (limb) should be duly lubricated with oil, and diaphorised (by fomenting or applying heat to its surface) before the plaster is applied. The shaft (Shalyam) should be considered as lodged in that part which would be marked by pamn, redness, or swelling (Samrambha) after such application. As an alterna- tive, the affected part should be plastered with clarified butter, common clay and sandal paste. The embedded shaft (Shalyam) is then exactly located at the spot where, owing to the heat of the affected part, the clarified butter, or earth, or sandal paste would be found to have melted, or dried up.

Similarly, the mode of localising a shaft (Shalyam),

• So as not to obstruct the coursing of the blood or serum in the localıty.

TNTHE SUSHRUTA SAMHITN [Chap: XXVI.

embedded in the flesh is as follows :- First, the patient should be duly lubricated and diaphorised with medi- cinal agents suited to the requirements of his case. Then, the part or the limb having been thus reduced with depletive measures, the shaft would be found to have been dislodged from its seat and to be moving about (within the deeper tissues of the affected part), giving rise to pain, redness and swelling. In such a case the exact location of the shaft should be fixed at the spot where the pain and swelling, etc. would occur. The same measures should be adopted in the case of a shaft (Shalyam) which lies embedded in the cavity of the abdomen (Kostha), or in a bone, or joint, or muscle

In the case of a Shalyam lodged in a vemn, in an 'artery, in any external channel (Srota) of the body, or in a ligament, the patient should be made to ride in a carriage with a broken or lopped off wheel and dragged up and down in it on an undulating road The pain and swelling, etc. incidental to the jolting, would occur at that part of his body, where the shaft (Shalyam) 1s embedded.

In the case of a shaft Shalyam) lodged in a bone, the affected bone should be lubricated and daphorised with oil and heat respectively, after which it should be firmly pressed and bound up. The seat of the pain or swelling, caused by such a procedure, would mark the exact locality of the embedded Shalyam.

Chap. XXVI. 1 . SUTRASTHXNAM. .253

Similarly, in the case of a shaft .(Shalyam) lodged in a joint, the same lupricating, diaphorising, compressing, and expanding measures should be adopted, and the painful swelling caused thereby would indicate its exact locality. No definite method can be laid down as regards ascertaining the. exact location of a Shalyam lodged in any of the vital parts of the body (Marma), inasmuch as they are co-existing with (the eight different locations of ulcers, such as, the skin, the flesh, the bone, etc.)*

General rule :- A painful swelling, occurring at any part of the body and mcidental to such physical or natural endeavours of the patient, as riding on an elephant or on horse-back, climbing a steep hill, bend- ing of a bow, gymnastic exercises, running, wrestling, walking, leaping, swimming, high-jumping, yawning, coughing, singing, expectorating, eructating, laughing, practising of Pránáyáma (regulating the breath prelimi- nary to the practice of Yoga), or an emission of semen, urine or flatus, or defecation, would clearly indicate the exact location of the embedded shaft (Shalyam).

Authoritative Verses on the Sub- Ject :- The part of the body, which is marked by pain and swelling, or which seems heavy and is marked

• Accordingly measures enjoined to be adopted m connection with a shaft (Shalyam) lodged in any one of them should be applied mutatis mutands to cases in which these Marmas would be found to be sımilarly affected

254 THE SUSHRUTA SAMHITA. [Chap, XXVI.

by complete anæsthesia, or the part which the patient repeatedly handles, or constantly presses with his own hand, or which exudes any sort of secretion, and is marked by a sort of excruciating pain, or which he involuntarily withdraws from, or constantly guards against (an imaginary painful contact), should be regarded as clearly indicative of the exact location of the embedded Shalyam.

A physician, having tested with a probe the cavity of the incidental ulcer or the interior of the affected locality, and found it to be characterised by little pain and absence of any aching discomfort or unfavour- able symptoms and swelling, after a course of proper treatment, and after having been satisfied as to its healthy look and the softness of its margin, and after having ascertained that any remnant of the embedded arrow can not be perceived with the end of the director by moving it to and fro, should pronounce it free from any embedded foreign matter (Shalyam), which would be further confirmed by the full flexion and expansion of the affected limb or organ.

A particle of soft bone, horn or iron, in anywise lodged in the body, assumes an arched shape ; whereas bits of wood, grass-stems, or chips of bamboo-bark, under the same circumstances, putrify the blood and the local flesh, if not speedily extracted from their seats of lodgment. Bits of gold, silver, copper, brass, zinc, or.

Chap. XXVI. ] STTRASTHANAM 255

lead, anyhow inserted into a human organism, are soon melted by the heat of the Pittam and are assimilated and transformed into the fundamental principles of the body. Metals or substances of kindred softness, and which are naturally cold, are melted and become amal- gamated, under such circumstances, with the elements of the organism. A hair, or a particle of hard bone, wood, stone, bamboo scraping, or clay, which remains lodged in the body as a Shalyam, does not melt, nor undergo any change or deterioration.

The physician, who is fully conversant with the five different courses or flights of an arrow (Shalyam), whether feathered or unfeathered, and has minutely observed and studied the symptoms due to its lodg- ment in any of the eight dfferent seats of ulcers (Vrana) in the human organism (such as, the skin, etc.), is alone worthy of attending on kings and nobles.

Thus ends the twenty-sixth Chapter of the Sutiasthanam in the Sushruta Samhita which treats of exploration of splinters

CHAPTER XXVII.

Now we shall discourse on the Chapter which deals with the modes of extracting splinters (Shalya- paniya-madhyayam).

There are two kınds of Shalyas. A Shalya is either loose or firmly fixed to its seat within the body. We shall presently speak of the fifteen different modes of extracting a loose Shalyam, which are as follows, viz. : Extraction by natural expulsive functions of the body (Svabhába), by suppuration or putrefication (Páchanam), by excising (Bhedanam), by bursting (Dáranam), by pressing (Pidanam), by rubbing (Pramárjanam), by blow- ing with the mouth of medicinal powders into the affect- ed part (Nirdhmápanam), by the administration of emetics (Vamanam), by an exhibition of purgatives, (Virechanam) by washıng (Prakshálanam), by friction with the fingers (Pratimarsha), by straming as at the time of defecation (Praváhanam), by sucking (Achushanam), by applying a magnet (Ayaskánta) and by exhilarating (Harsham).

An embedded foreign matter is usually expelled from the eyes, etc, by inducing lachrymation, sneezing, eructation, coughing, micturition, defæcation, and the emission of flatus.

A Shalyam, or any other foreign matter which has

Chap. XXVII.] SUTRASTHANAM. 257

penetrated into the deeper tissues of flesh, should be extracted by setting up suppuration in the affected locality. The putrid flesh would loosen the fixture of the Shalyam, the weight of the secreted pus and blood causing it to drop down.

The seat or the locality of a fixed Snalyam should be opened by an incision in the event of its not being ejected even after the establishment of the local suppuration. If the Shalyam fails to come out even after the mncision, the affected part should be pressed with the fingers, or medicines, endued with the virtue of exerting pressure, should be applied over its surface A particle of any fine matter, accidentally dropped into the eye, should be removed with sprays of cold water, or by blowing into it with the mouth, or by rubbing it with hair or the fingers.

A residue of digested food or mucous, a remnant of any food matter (Áhárashesha) misdirected into the nostrils, or any small splmnter loosely pricking thereto (Anu-shalyam), should be expelled by breathing hard, or by coughing upward thiough the nostrils (Utkasha), or by blowing through the nose. A morsel of food, acting as an obstructing Shalyam in the cavity of the stomach (Amashaya), should be ejerted by rubbing (Pratimarsha) the fingers against the lining of the throat, or against the region of the epiglottis, while such a morsel brought down into the mntestines, 33

258 THE SUSHRUTA' SAMHITA. [ Chep XXVII.

should be evacuated by administering purgatives (Virechanam).

The pus or any other morbid matter found within the cavity of an ulcer should be removed by washing while incarcerated flatus, or obstructed scybala or retained urine, or obstructed fœtus, should be borne down and expelled by means of straining.

Any'deranged Vayu or watery secretion incarcerated in any part of the body, as well as poisoned blood or vitiated breast-milk, should be sucked off with the mouth, or with a horn.

A loose, unbarbed arrow, lodged in a wound with a broad mouth and lying in an Anuloma direction, should be withdrawn by applying a magnet to its end. A shaft of grief, driven into the heart by any of the multifarious emotional causes, should be removed by exhilaration and merry-making.

A shaft (Shalyam), whether large or small, may be withdrawn from its place in either of the two ways known as the Anuloma and Pratiloma. The Anuloma consists in withdrawing a Shalyam through a way other than that of its penetration, while the contrary is called the Pratiloma.

A Shalyam lodged in a place lying close to the spot of its penetration (Arvácheenam) should be extracted through the way by which it has entered

Chap, XXVII. ] SUTRASTHAŅAM, : 259

(Pratiloma). On the other hand, a shaft or Shalyam, piercing deep into any part of the body,' but not coming out by the other side (Parácheenam), should be drawn out through a way other than that of its penetration (Anuloma).

A shaft, piercing deep into any part of the body so as to reach the other side of the wounded limb or part, (but not cutting out clean through it owing to the dimmnution of its original momentum), and remamning protruded in the heaved up flesh, should be extracted through a channel other than that by which it has originally penetrated (Anuloma), and by stirring or striking it with the hand or a hammer. The heaved up flesh should be opened with an incision, when found possible of being so opened, and the embedded Shalyam should be drawn out by stirring or striking it with the hand as laid down before.

A Shalyam, lodged in any soft part of the abdomen, chest, arm-pits, inguinal regions or ribs, should not be cut open or struck with hammer, but should be tried to be removed with the hands through the way of its penetration (Pratiloma), in failure whereof the Shalyam should be extracted with surgical appliances (Shastra) or any other surgical instruments (Yantras).

Authoritative Verse 'on the Sub- Ject :- A patient, fainting away (during the course of such a surgical operation), should be enlivened by

260 THE SUSHRUTA SAMHITA. [ Chap. XXVII

dashing cold water over his face. He should be solaced with many a hopeful and cheering word, and a nourish- ing diet such as, milk, etc. should be given him, and his vital parts should be protected.

Then having extracted the Shalyam, the incidental wound or ulcer, the blood having been wiped of, should be fomented with heat or by applying warm clarified butter to its surface mn the event of it being found fit to be so treated ie, devoid of pain and unattended with further bleeding) Cauterisation should be resorted to where the condition of the wound would mdicate such a measure After that, the wound should be plastered (Pradeha) with honey and clarified butter, and bandaged with a piece of clean linen ; and directions as to the diet and nursing of the patient should be given (as previously laid down).

A Shalyam, lodged in a vein or a ligament (Snáyu), should be extracted with the help of a probe. The shaft (Shalyam), lodged in the body and lying buried under the incidental swelling, should be extracted by firmly tying blades of Kusha grass around its body. A shaft (Shalyam), lodged in a spot situated anywhere close to the heart, should be withdrawn by the way by which it has entered; and the patient should be enlivened with sprays of cold water, etc. during the operation.

Chap, XXVII. J SUTRASTHANAM 261

A Shalyam, lodged in any other part of the body and that is difficult to extract, and that produces pain and local inflammation, should be removed bv cutting the part open. In the case of a shaft (Shalyam) which has pierced into the cavity of a bone, the surgeon should firmly press the affected bone with his legs, and pull out the embedded shaft with all his might by gripping it with a surgical instrument, in failure whereof a ' strong man should be asked to firmly catch hold of the patient, and the Shalyam should be pulled out with the help of a gripping surgical mnstrument as before.

As an alternative, the bottom of the shaft should be tied to the string ot a bow, strung and fully bent down ; and the Shalyam should be ejected with the means of a full twang. As an alternative, a horse should be harnessed in the fashion known as the Panchángı-vandhanam (lit bound mn the five parts of the body), and the end of the Shalyam should be bent down and tied to the bridle. Then the horse should be so whipped as to raise its head first, thus pulling out the embedded shaft (Shalyam) from its seat of lodg- ment by the jerk of its head. As an alternative, a high and tough bough of a tree should be lowered down and tied to the bent end of the shaft as in the preceding case. The bough should be then let loose, thus pulling out the shaft (Shalyam) with its rebounding force.

262 THE SUSHRUTA SAMHITA [ Chap: XXVII.

A shaft (Shalyam), lodged in a bone and lying pro- truded in the heaved up local flesh (situated in a place other than the inguinal regions, abdomen, or arm-pits, etc.), should be stirred by striking it on the head with an Asthila 'a round stone,-a short hammer according to certain authorities), or with a stone or hammer, and should be taken out by the way of its penetration.

The feather of a barbed shaft, lying embedded in a bone situated at a part of the organism where the existence of such a foreign matter is calculated not to create any special discomfort, should be first crushed by putting pressure on the heaved up or protruded flesh, and the shaft then should be gently pulled out of its seat of lodgment. 41

In the case of a bit of shellac being accidentally pricked into the pharynx, a metal tube should be first inserted into the passage, and then a heated metallic rod should be reached down to the obstructing shellac through its mnside. The shellac, thus melted by the heat of the inserted rod, would naturally stick fast to it, which should be then condensed by an injection of cold water poured down through the aforesaid tube ; after that the rod should be withdrawn thus carrying away the melted shellac at its end.

According to certain authorities, any other obstruct- ing foreign matter accidentally introduced into the pharynx should be withdrawn with the help of a rod,

Chap. XXVII. ] SUTRASTHANAM. 263

soaked in melted wax or shellac, and then inserted into that passage, all other procedure being the same as in the preceding instance.

In the case of a bone Shalyam (such as the bone of fish etc.) having accidentally stuck fast in the throat, a bundle of hair, tied to a string of thread, should be inserted into the gullet of the patient, the . physician holding the other end of the string mn his hand. Then a copicus quantity of water, or of any other liquid substance, should be poured down into his throat, so as to entirely fill his stomach. After that some kind of emetic should be given to the patient, and the string should be pulled out as soon as the bundle of hair would be felt to have struck below the obstructing bone or Shalyam, whch would naturally come out with the pull. As an alternative, the top end of a soft twig, as is generally used in cleansing the teeth, should be bruised into the shape of a brush, and the thorn or the Shalyam should be removed with its help. The incidental wound should be treated by making the patient lick a compound of clarified butter and honey, or of the powders of the Triphalá, saturated with honey and sugar.

The body of the patient should be pressed or rubbed, or he should be whirled round by the ankles, or general- ly measures, calculated to induce vomiting, should be adopted in a case where he would be found to have

264 THE SUSHRUTA SAMHITA. [ Chap. XXVII.

swallowed a stomachful of water (as in a case of drown- ing). As an alternative, he should be buried under the ashes up to his chin.

Strong wine should be given to the patient, or he should be slapped on the shoulders, so as to cause him to suddenly start in a case where a morsel of food would be found to have obstructed and stuck fast in his gullet. A tight gripe about the throat of a peison with a creeper, rope or the arm of an antagonist, tends to enrage the local (Kapham), which obstructs the cavity of the passage (Srota) producing salıvation, foaming at the mouth and loss of consciousness. The remedy m such cases consists in lubricating and diaphorising the body of the patient with oil and heat, and in administering strong errhines (Shiro-Virechanam), and the juice or extract of meat which is possessed of the virtue of subduing the deranged Váyu

Authoritative Verses on the Sub- Ject :- An intelligent physician should remove a Shalyam with due regard to its shape, location and the adaptability of the dfferent types of surgical instru- ments to the case under treatment. A physician should exercise his own discretion mn extracting feathered shafts (Shalyas) from their seats of lodgment, as well as those that are difficult of extraction.

A physician is at liberty to exercise his own skill and wisdom, and to devise his own original means for

Chap, Xxvit. 1 SUTRASTHANAM. 265

the extraction of a Shalyam with the help of any surgical instruments when the abovesaid measures would prove abortive. A Shalyam, not removed from the body and left in its place of lodgment, brings on swelling, suppuration, mortification of the affected part, and a sort of excruciating pain, and may ultimately lead to death. Hence a physician should spare no pain to extract a Shalyam from its seat of lodgment.

Thus ends the twenty-seventh Chapter of the Sutrasthanam in the Sushruta Samhita, which treats of extraction of Shalyam.

34

CHAPTER XXVIII.

Now we shall discourse on the Chapter, which deals with the favourable or unfavourable prognosis of an ulcer. (Viparitaviparita - Vrana - Vijnaniya - madhyayam ).

Metrical Text :-- Certain fatal or unfavourable symptoms (Arishtas)* unmistakably presage the death of an ulcer-patient, as a flower, smoke and cloud respectively herald a fruit, fire and rain. In most cases, the ignorant cannot interpret aright these fatal symp- toms owing to their extremely subtile nature, or out of ignorance or stupidity, or because such symptoms are very closely followed by the death of the patient.

These fatal indications serve as sure precursors of death in a patient, unless warded off by the blessings of holy Bráhmanas, who are free from low desires or animal propensities, and are also accustomed to practise the Yoga and other religious penances ; or death may be averted with the help of men who are initiated into the mystery of concocting life-givng elixirs (Rasáyanam'.

• The symptoms which are developed by the deranged bodily humours in the organism of a man at a time when they have passed beyond all medical cure, and when the body serves as a mere passive back-ground for those phenomena, awaiting its impending dissolution, are called Arishtas.

Chap. XXVIII. ] SUTRASTHANAM. 267

Many such indications do not prove instantly fatal but bring on death in course of time, just as diseases, supposed by some to be due to the influence of malig- nant planets, take time before they become patent out of their mncubative stages. An attempt to cure a doomed patient is only repaid by failure and the ridicule of the world, and hence an intellgent physician should make it worth his while to carefully observe and study these fatal indications. A contranety of the natural smell, colour, taste, (sensation, sound, touch, etc.) of an ulcer mdicates a near and fatal termination of the disease.

An ulcer emits a pungent, sharp, or fishy smell under the respective influences of the deranged Váyu, Pittam and Kapham. An ulcer, deranged by the action of the vitiated blood, emits a smell like that of iron (Loha-gandhı), while one, origmated through the concerted action of the deranged humours, emits a smell characterised by the distinctive features of each of them. On the other hand, an ulcer, due to the joint action (of the deranged Váyu and'Pittam), emits a smell like that of fried paddy ; one, due to the action of the deranged Váyu and Kapham, emits a smell like that of linseed oil; whereas one, brought about by the action of the deranged Pittam and Kapham, smells like sesamum oil. All those odours, marked by a somewhat fishy character, should be deemed the natural odours of ulcers, and any other smell should be held as a contrary or unnatural one.

268' THE SUSHRUTA SAMHITA [Chap. XXVIII.

'An uloer emitting a sweet smell like that of wine, or fragrant aloe. wood (Aguru), clarified-butter, Jati flower, Champaka, sandal, lotus or any celestial flowtr (Divyagandha), should be regarded as the precursor of death. Similarly, a smell like the one which character- ises a dog, horse, mole, crow or a bug, or like the one emitted by dry, putrid meat, or resembling the smell of earth or slime, should be likewise deemed unfavourable or fatal in an ulcer.

A physician should give up a case where an ulcer, though it has assumed a blackish, saffron or Kankustha colour (a sort of mountain earth) through the action of the aggravated Pittam, is divested of the burning, "sucking and drawing pam, which io pecular to that morbiferous diathesis. Similarly, an ulcer, which, though brought about through the action of the deranged Kapham, has become cold, hard and whitish as natural in one of the Kaphaja type, should be given up as soon as it is marked by a burning pain. Likewise an ulcer, due to the action of the deranged Váyu, and characterised by a -blackish hue and a thin secretion, and which is found to invade the vital principles of the body, should be abandoned by a physician, whenever found to be entirely devoid of pain.

An ulcer, which makes a gurgling or groaning sound, or one which is characterised by an extreme burn- ing sensation, or is confined to the skin and the flesh,

Chap, XXVIII. 3 SUTRASTHANAM. 269

and is marked by the emission of wind with a loud report, is sure to have a fatal termination. Likewise, ont, which is characterised by extreme pain, though not otherwise seated about any of the vital parts of the body, or which is cold on the surface, though attended with an extremely burning sensation in its inside and vice versa, should be deemed the precursor of death. Similarly, an ulcer should be regarded as fatal, that is shaped like the barb of a spear, or a Kunta (a kind of barbed dart or spear), or like a banner, chariot, horse, or an elephant, or like a cow, an ox, a temple, or a palace.

A wise physician, with any regard to his own repu- tation, should abandon a patient laid up with an ulcer which appears to have been dusted over with a sort of pulverised crust, or who has been suffering from one ac- companied by loss of flesh and strength, cough, difficult respiration and aversion to food An ulcer, which occurring at any of the vital parts of the body secretes a copious quantity of pus and blood, and refuses to be healed even after a course of proper and persistent medical treatment, is sure to have a fatal termination.

Thus ends the twenty-eighth Chapter of the Sutrasthanam in the Sushruta Samhit, which deals with the favourable and unfavourable prognosis of ulcers.

CHAPTER XXIX.

Now we shall discourse on the Chapter, which treats of favourable or unfavourable prognosis in diseases, as known from messengers, omens and dreams etc. (Viparitaviparita-Duta-Shakuna- Svapna- Nidarshaniya-madhyayam).

Metrical Texts :- The favourable or unfavour- able termination of a disease may be predicted from the appearance, speech, dress and demeanour of the messenger sent to call in a physician, or from the nature of the asterism and the lunar phase marking the time of his arrival, or from the direction of the wind (Anila) blowing at the time, or from the nature of omens (Shakuna) seen by him on the road, or from the posture, temperament or speech of the physician himself.

A messenger belonging to the same caste as the patient* should be regarded as an auspicious omen, whereas one from a different caste would indicate a fatal or an unfavourable termination of the disease.

A eunuch, a husband of many wives, a messenger

• A Páshanda messenger should be despatched to call in a physician where a member of the same community would fall ill; a householder, in the case of a patient of the same social order ; a Brahmana, in the case of a Brahmana patient, and so on; while an infringement of the rule would be looked upon as an evil omen,

Chap. XXIX. ] SUTRASTHANAM. 271

sent on a different errand and incidentally calling at ' a physician's house, or une who has quarrelled on the road, or . messengers who come riding on camels, donkeys or in carts, or on foot in one unbroken line, should be looked upon as inauspicious messengers.

Similarly, messengers, who call at the house of a physician, holding in their hands a rope, club, or any other weapon, or who come dressed in black, red, yellow, wet, dirty or torn garments, or with the upper sheets placed or arranged on their right shoulders (Apasavya), or clad in single cloths without such upper sheets on, as well as those, who are possessed of addı- tional or smaller number of limbs, or look disturbed and agitated, or whose bodies are in any way mutilated or such, as look fierce and haughty, or speak mn a rough and harsh tone, or utter any terin implymng death, should be regarded as augurs of evil

Likewise, a messenger, tearing off a blade of grass or a chip of wood with his fingers, or handling the tip of his nose or the nipples of his breast, or pulling the ends of his cloth or hair, or the ring-finger of hıs hand, or brushing his nails and hair, or standing with his fingers in his ears or nostrils, or waiting with his hands placed on his cheeks, chest or head, or about the regions of the arm-pits, as well as one, who has arrived at the house of the physician with bits of human skull or stone, or with ashes, bones,

272 THE SUSHRUTA SAMHITA. [ Chp. XXIX,

paddy husks or charcoal in the palms of his hands, or one, who digs into the earth with his toe-nails, or wantonly breaks stones or brickbats, while waiting at the physician's house, should be regarded as a messenger of evil augury.

A messenger, who at the time of visiting a physician for his professional help comes smeared with oil, or with red sandal paste or mud, and carres a red garland or a ripe but sapless fruit, or any other thing of lıke nature in his hand, or brushes together the nails of his fingers or touches his legs with the hand, or carries a shoe in his hand, or who appears to have been suffering from a foul or loathsome disease, further one, who breathes heavily, or weeps or behaves contrarily, or stands with the palms of his hands united and hs face turned to- waids the south, or waits on one leg on an uneven ground with the other raised and placed on a higher support, should be looked upon as the precursor of evil.

A messenger, reporting his errand to the physician while he is facing the south, or who is in an unclean state of the body, or engaged in kindling a fire or in killing an anımal, or is remaining in a nude state, or is found to be lying on the bare floor of his chamber, or performing an afiection after attending to a call of nature, or anointing himself with oil, or perspiring, or sitting with his hair dishevelled, or in a state of mental

(Chap. XXIX. . SUTRASTHANAM. 273

perturbation, is to be looked upon as a messenger fore- boding evil.

A messenger, seeking the mnterview of a physician while he is engaged in offering oblations to his departed manes, or to the gods, or one who calls on him at noon or at midnight, at morning or at evening, or during the happening of any abnormal physical phenomenon, or at an hour under the influence of any of the following asterisms (lunar mansions), vc. the Ardra, the Ashlesá, the Magha, the Mula, the two Purvas, and the Bharanı, or on the day of the fourth, ninth, or the sixth phase of the moon (whether on the wane or on the increase), as well as on the last days of months and fortnights, should be considered as a messenger of evil augury.

A messenger, hot and perspinng trom being seated near a blazing fire, and calling upon a physician in the midday, should be deemed as an mauspicious one mn the case of a Pittaja distemper ; whereas a messenger of similar description should be looked upon as foreboding the favourable termination of a disease, if due to the action of the deranged Kapham. The favour- able character of a messenger should be hkewise deter- mined in diseases originated through the action of the deranged Váyu,* etc. ; and an intelligent physician is

• A messenger, visiting a physician in the afternoon or during a heavy rain or storm, or at a time when the vital wind-is naturally disturbed and agitated, indicates an unfavourable prognosis 35

274 THE SUSHRUTA SAMHITA. | Chap. XXIX.

at liberty to exercise his own discretion in determining the omen. Similarly in a case of hæmoptysis, dysentery or any morbid discharge from the urethra . (Prameha), the first interview between a messenger and a physician near a reservoir of water is an omen of happy augury. A learned physician shall thus determine the ominous character of a messenger in connection with other diseases,as well

Messengers of happy augury :- A fair and handsome messenger, who is clad in clean and white garments, and belongs to the same caste or spiritual clan (Svagotra) as the patient himself, forebodes the suc- cessful termination of the disease (for which the medical aid is needed). A messenger, calling on'a physician either on foot or mn a bullock cart, and who is contented, intelligent, capable of acting according to the rules of decorum, time and circumstances, and is independent and original in his thoughts and ideas, and carries ornaments, and other auspicious articles about his person, is alone capable of rendering the best services in connection with the calling in of a physician. A messenger, for the first time, interviewing a physician, when the latter is complacently seated with his face towards the east, and on a clean and even ground, should be regarded as a messenger of happy augury.

Raw meat, a pitcher full of water, an umbrella, a Brámhana, an elephant, a cow, an ox and an article

Chap. XXIX. ] SUTRASTHANAM. 275

of a white colour, should be deemed auspicious sights by a physician on his way to the house of a patient. A mother, a cow with her calf, a small pitcher of water, a decorated virgin, fish, unripe fruits, a Svastika (a cross shaped religious insignia), sweetmeat, curd, gold, a vessel full of sun-dried rice, gems, flowers (according to certain commentators a well disposed king), a blazing fire, a horse, a swan, a peacock, a bird of the Chásha species, chantings of Vedic verses, claps of thunder, blowings of conch-shells, notes of lutes, sounds of chariot wheels, roar of lions, lowings of cows and bullocks, neighings of horses, trumpeting of elephants, cacklings of geese, hootings of owls, and the pleasant conversation of persons going to the palace of a king, should be regarded as lucky sights and sounds by a physician on his way (to the house of a patient).

Sımilarly, harmonous melodies of birds chirping on the boughs of healthy Kshira trees, bent under the weight of frint, and looking gladsome with their dowry of beautiful blossoms and foliage, or notes of birds perched on the terraces of palace towers or on the tops of banner poles singing melodiously, or birds following the messenger with their songs or singing seated from the auspicious quarters of the heavens, or following him on his left, should be equally regarded as sights and notes of happy foreboding.

A bird, seated on the withered trunk of a blighted

276 THE SUSHRUTA SAMHITA [ Chap. XXIX.

or thunder-blasted tree, or on a thorny knoll covered over with creepers, or on ashes or stones, or amidst ordure or husks of grain, or on dried, skeletons, and singing in a harsh voice with its head turned towards the blazing or inauspicious quarter of the sky, should be deemed as portending evil.

Sımilarly, birds, which are possessed of names of masculine terminations are happy omens if seen on the left by a physician on his way to the house of a patient, while birds, on a similar occasion, whose names have femmmne endmngs, are auspicious if seen by him on the right. A dog or a jackal, seen run- mng from the nght to the left, is a happy omen, and so is a mongoose or a Chásha bwd if seen on the left. A hare, a serpent, or an owl, seen on either sıde of the road, is an mnauspicious sight. The sight and the sound of a Godhá or a Krikalásha (an anımal of of the lizard species) are both inauspicious

If a man, other than a messenger of inauspicious character but possessed of features alike unfavourable, should happen to cross the way of a physician, just starting on a professional call, he should be regarded as equally mdicative of evil. The sight of a vessel full of Kulutha pulse, or of husks of grain, or of stone, ashes, clay or charcoal, or of oil, is inauspicious. Similarly, the sight of a vessel filled with red mustard or with wine other than which is clear and mild

Chap XXIX 1 SUTRASTHANAM. 277

(Prasanna) should be deemed an omen of evil augury.

Similarly, the sight of a parched corpse, or of a withered tree or Palásha branch, is equally mauspicious. A physician, meeting a member of any of the vile or degraded castes or a blind or indigent person, or a man mimically disposed towards him, should consider the charactcr of the disease to be unfavourable.

A gentle, cool and fragrant breeze, blowing from the direction of his destination, should be regarded as an auspicious omen by a physician. A wind, which is hot, dry, and is charged with the fetid evalations of putrid matter, and which blows from the direction of his starting point should be regarded as an evil omen.

The word "cut," used by another and accidentally heard by a physician (on his way) to the bed-side of a patient laid up with Granthı (aneurism) or Arvuda (tumour), should be regarded as a good omen ; while the term "open", heard under similar circumstances and in connection with a case of Vidradhi (abscess), or Gulma (abdominal gland), or Udara (ascites), should be regarded as an equally auspicious portent. Sımilarly, the term "stopped" is commended in a case of dysentery or hæmoptysis. Thus the physician should interpret the auguries according to the nature of each individual case.

278 THE SUSHRUTA SAMHITA. [Chap. XXIX

A curse, imprecation, or wailing like "woe to me", as well as sobs, groans, reports of defecation or vomit- ing, the brayings of an ass, the frightened sound of ,a camel, an obstacle or impediment in the path of & physician, or a sudden breakage, collapse, or the falling of any article from a cupboard, and a sad or dejected spirit of the physician without any assign- able cause, should be regarded as evil omens at the time of his startıng.

These omens should be observed or attended to at the time of first entering the house of a patient, or at the threshold or withmn its walls, but not after the physician has once commenced the medical treat- ment. The sight of a knot of torn hairs, ashes, bones, ,wood, stone, husks of grain, cotton, thorns, a bedstead with its legs upturned, wine, water, fat, ol, sesamum, dried grass, straw, a eunuch, a deformed person or one with a broken limb, a nude man, or one with a clean shaved head, or clad in a black garment, should be regarded as evil omens by a physician, whether noticed by him at the time of starting or after getting into a sick room. Pots or utensils placed in pendent brackets, and found to be spontaneously moving about without any definite cause, as well as any other fallen articles digged in, smashed in or thrown out of the sick-room ; a physician sitting dejected and gathered up in his seat, and the patient sitting with a down- cast face, or pricking his body or at the bed clothes

Chap. XXIX. ] SUTRASTHANAM. 279

while talking with the physician, or shaking his hands, back or head, or taking hold of or placing the hands of the physician in his own, or on his breast, or interro- gating the physician with an up-turned face, or pressing his own lımbs, when he is interrogated by the physician in return, should be considered as unfavourable signs.

The patient, in whose house a phvsician is not duly honoured, can never rally. The due honouring of a physician leads to a speedy recovery. A messenger of good omen forebodes the favourable termination of a disease, while the contrary is mdicated by a messenger of the opposite type. Hence a physician shall carefully observe the ominous character of a messenger (despatched to seek his aid.

Dreams :- Now I shall describe the dreams, which either being dreamt by the patient, or by his relations, portend fatal or a successful close of the malady. The patient, who dreams of gomng towards the south on the back of an elephant, or on that of any carnivorous animal, or of riding on a boar or on a buffalo, or sees himself carried towards the quarter by a dark woman with dishevelled hair and clad in a blood-red garment -- laughing and dancing, soon meets his doom. A dream by a patient that members of vile castes have been drawing him southward, or that ghosts or anchorites have been embracing him, or that

280 THE SUSHRUTA SAMHITA [ Chap. XXIX.

savage beasts with diabolical faces have been smelling his head, predicts that his earthly days are numbered, while such dreams occurring in a healthy subject indicate an impending dısease.

Sımilarly, the patient, who dreams of drinking oil or honey, or of diving into a bed of dank or oozy slıme, or of laughing and dancing mud-besplattered, is at the threshold of death. A dream of having entwined a wreath of red flowers round one's head, though other- wise nude or stripped of clothes, or of seeing reeds, bamboos, or palm trees growing on his chest, portends the impending death of a patient. On the other hand, such dreams, occurring in a healthy subject, forebode the advent of disease. Likewise, the patient, who dreams of being eaten up by fish, or who fancies himself again entering mnto the womb of his mother, or thinks he is falling from the summit of a mountain or into a dark and dismal cave, or as being carried away by the current of a river, or assailed and overwhelmed by a pack of crows, is already a doomed being. The dream of a clean shaved head, or of fallıng stars, or of dying lamp light, or of the extraction of one's own eyes, or of shaking dvine images, or of earthquakes, purgings, vomit- ings or falling out of one's own teeth, is always fatal. The pawent, who dreams of climbing a Shálmali, Kınsuka, or Pár-bhadra tree, or of ascending an ant-hill or a funeral pyre, or of witnessing himself bound to a sacri-

Chap. XXIX. 1 * SUTRASTHANAM. 281

ficical stake, or of receiving or eating, cotton, levigated sesamum paste, iron, salt, sesamum, boiled rice, or drinking oil or wine (Sura), as the case may be, should consider himself as a doomed being, while such dreams mn a healthy subject indicate the impending attack of a disease.

A dream should be regarded as ineffectual which is quite in conformity with the physical temperament of the dreamer (such as, one of scaling the heavens by a person of Vataja temperament ; one of seeing a blazing fire, a flash of lightning, or a meteor-fall by a man of l'ittaja temperament ; and one of wit- nessing reservoirs of water, etc. by a man of Kaphaja temperament) as well as one which has been forgotten or followed by another of an auspicious type or is the outcome of premeditated thought like one dreamt in the day time.

A fever patient dreaming of friendship with a dog, a consumptive one dreaming of making friends with a monkey or a monster ; a hysteric patient who dreams of makng friendship with a ghost; a Prameha or dysentery patient dreaming of drinking water ; a leper dreaming of drinking oil, or a Gulma patient dreaming of a tree grow- on his belly, should count his days as numbered. A person afflicted with any disease of the head, and dreaming of a tree growing on his head, or one suffering from vomiting and dreaming of eating sesamum cakes ; or 36

282 THE SUSHRUTA SAMHITA. [ Chap. XXIX.

an asthma patient, or a person, afflicted with,, thirst, dreaming of making, a journey on foot ; or a jaundice patient dreaming of eating a ,food prepared with turmeric ; or a person suffering from hæmoptysis and dreaming of drinking blood, should be considered as about to depart this life. A patient having had any of the aforesaid dreams, under the circumstances, should get up in the morning and make a gift of Másha-pulse, sesamum, iron and gold to the Bráhmanas, and repeat the blessed Tripáda Gáyatrı (Mantras.)

Having dreamt a bad dream in the first watch of the night, a person should meditate upon a holy or auspicious subject, and then lie down again with all his senses fully controlled, and repeat the Mantias sacred to any of the gods. An evil dream should not be related to another. The dreamer of the dream should reside in a holy temple for three consecutive nights, and worship the deity with the most fervent devotion, whereby its evil effects would become nullined.

Now we shall describe the dreams, which are of. auspicious. nature. Members of the twice born castes, gods, cows, bullocks, kings, one's own living .friends and. relations, a blazing fire, a. Brahmana, or a sheet of clear water seen in a dream by a healthy person prediet or predicts to him a pecuniary gain in the near "future, while such drenms occurring in a diseased person indicate a speedy recovery of the disease he has been

Chap. XXIX. ] SUTRASTHANAM. 283

suffering from. Similarly, dreams of meat, fish, garlands of white flowers, cloths and fruit predict a gain or a speedy cure, as the case may be.

Dreams of ascending the terrace of a royal palace, of climbing a tree or a hill, or of riding. an elephant predict similar results as above. A dream of one's sanling over a river, pool or sea of turbid water predicts a money gamn or cure, according as one is healthy or diseased. A dream of having been bit or stung by a serpent, by leeches, or by a bee, mndicates bliss or cure, arcording to one's good or bad health at the time. The man, who usually gets such auspicious dreams, should be looked upon as a long-lived man, and may be unhesitatıngly taken under medical treatment by a physician.

Thus ends the twenty-ninth Chapter of the Sutrasthanam in the Sushruta Samhita, which deals with favourable or unfavourable prognosis from messengers, birds, omens etc

CHAPTER XXX. . Now we shall discourse on the Chapter which treats of the prognosis that can be obtained from the perverted functions of the five sense organs (Panchen- driyartha-Vipratipatti-madhyayam).

Metrical texts :- A perversion or contrariety of the functions of the mind or brain (Shilam), and of the organs of sense-perception, is called Arishtam (an unfavourable symptom foreboding death). Now hear me describe, mn brief detail, the symptoms which are called Arishta (fatal ndications)

The man, who hears a variety of divine sounds even mn the absence of any of the celestial beings, (such as, the Siddhas, the Gandharvas etc.), or thinks that he is hearing the uproai of a city, or the moanings of the sea, oi the rumbling of a rain cloud, without their actual presence or proximity, or who is incapable of catching their sounds even when they are actually present and sounding, or assigns to them causes other than the actual ones, should be regarded as a doomed being. The person, who interprets the uproar of a city or the rustling forest as sounds emanating from other sources, or rejoices at the voice of his enemies, and is annoyed at that of his own devoted friends, or who suddenly loses the faculty

Chap. XXX 1 . SUTRASTHANAM 285

of hearing without any manfest or tangible reason, should be deemed as already on the threshold of death.

The man, who feels cold when touching a hot or warm substance, and, vice versa, complains of a burning sensation even when suffering from a boil, or a postule of the Kaphaja type (characterised by numbness, shivering, etc.), or shivers when the tem- perature of his body is felt to be considerably high, should be looked upon as already on the point of death. The person, who has lost the faculty of touch, and does not feel any pain in any part of the body when it is struck or amputated, or feels as if hıs body had been strewn over with particles of dust, or suffers from discoloration of the skin which becomes marked with blue or red stupes, and who is harassed by hosts of blue flies after a bath or an anointment, should be regarded as one who has already passed the confines of life.

Similarly, the man whose body emits a fragrant smell without having been rubbed with any kınd of perfume, or to whom a sweet thing tastes acid, and an acid tastes sweet, or who exhibits symptoms of a general per- version of the faculty of taste, or mn whom (articles of) different tastes (administered n their officinal order of enumeration) tend to aggravate the deranged bodly humours, or bring about their pacification and a dulness of appetite if partaken of in the inverted

286 THE SUSHRUTA SAMHITA [ Chap, XXX.

order, should be regarded as a departed soul, like the one who has lost the faculty of taste.

The man, who deems a fetid odour to be a fragrant perfume, or one fragrant to be fetid, or one who does not feel any discomfort even at the smell of a burning lamp wick that has just been extinguished, or who has entirely lost the faculty of smell, should be looked upon as a dead man.

The man, to whom the twin attributes of heat and cold, pleasure and pain, as well as the pecularities of weather (as storm, drought, snowfall, etc.), ànd the different quarters of the sky appear to be reversed or inverted ; one who has lost all distinctions (of joy and misery, storm and sunshine, heat and cold, etc.), or to whom the specific attributes of things appear to be contrary and reversed, should be regarded as on the point of death. The man, who sees stars ablaze in the broad day-lıght or fancies seeing the fiery orb of the sun by mght and the mellow disc of the moon by day, or who seems to witness the phenomena of rainbow and lightning even mn the absence of any rain cloud, or the formation of a lightning-spangled rain-cloud even in a clear blue sky, is sure to be r speedily gathered to his rest. The man, who observes the reflected images of chariots, palaces and aerial cars. in the heavens, or sees the embodied images of the fire and sky gods, or to whom the earth

Chap. XXX.] SUTRASTHANAM. 287

appears to be enveloped in frost or smoke, or enshrouded in a sheet of fine linen, or chequered with cross lines, or blazing with fire, or ftooded with water, or to whose sight the Pole Star and the asterism Arundhati (one of the Pliades) and the Milky Way remain invisible, should be reckoned as already with the dead.

The man, who fails to see his own image reflected in a mirror, in the moonlight, or in hot water, or sees but distorted reflections of himself or of any other animal, or of dogs, cows, storks, vultures, ghosts, Yakshas, Rakshas, Pisháchas and Nagas, should be regarded as about to depart this life. The man, to whom fire appears to be free of its natural accom paniment of smoke, or that it is possessed of a colour resembling the hue of the breast feathers of a peacock, should be regarded as doomed, (If happening to be suffering from any disease). On the other hand, these phenomena indcate the approach of a disease in one, who is found to be as yet in the enjoyment of apparent health.

Thus ends the thirtieth Chapter of the Sutrasthanam in the Sushruta Samhita which deals with prognosis from the perverted functions of the five sense organs.

CHAPTER XXXI.

Now we shall discourse on the Chapter, which deals with the prognosis to be gathered from the altered condition of features (Chhaya-Viprati- patti-madhyayam) .*

Metrical Text :- The man, whose complexion suddenly assumes a brown, red, blue or yellow shade, should be regarded as already gathered to his rest. The man, who has lost all sense of modesty or propriety, and whose complexion, and whose strength (ojah) and memory have suddenly undergone discolouration or extreme deterioration, should be counted with the dead. Little chance there is of the life of a patient whose lower lip hangs down while the upper one is drawn or turned up, and both of them have assumed a black colour like that of a jamboline fruit. The patient, whose teeth fall out or which have assumed a reddish

• Physicians of the Ayurvedic School, however, observe a distinction between Chháya (shade of complexion), Prabhá (healthful glow of the complexion), and Varna (natural colour of the complexion) itself. The Chháyá or the shade of one's complexion may be easily distingushed as clear, rough or cool, etc and can be detected only on a close view. The Prabhá, on the other hand, 1s visible from a distance and admits of of being divided mto seven different types, such as red, yellow, white, brown, greenish, pale, and black The Varna or the natural colour of the complexion of a man is found to be either fair, black, dusky leaning towards the fair, according to his race and habitation. The term also includes nalural modesty, look and ease.

Chap. XXXI. ] SUTRASTHANAM. 289

or a dark brown colour, or a coloor like that of a Khanjana bird (dark blue), should be reckoned as already gathered to his fathers.

The patient, whose tongue has become furred, swollen, or inert, or is of a black colour, should be considered as already at the gate of death. The patient, whose nose has sunk or become bent, cracked, dried, or who when breathing makes a gurgling sound through the nostrils, should be given up as lost. A patient is certainly quitting this life whose eyes appear to be contracted, or unequal, oblique, or inert, insensitive to light or touch, sunk in their sockets, or bloody, or marked by a copious lachiymation. The patient whose hair appears to have been glued to his head whose eyebrows are contracted and hang down, and whose eyelashes are listless should be considered as about to leave his mortal frame.

The patient, who is incapable of swallowing any food or of holding up his head, and who looks with a kind of fixed stare, with all memories of life fully obliterated, should be deemed as dymg on that very day. A wise or prudent physician should give up the medical treatment of a patient, no matter whether strong or weak, who is found to be fainting away every time he is lifted up or seated. The patient, who constantly extends or draws up his lower extremities, or keeps them in a gathered up posture, should be 37

290 THE SUSHRUTA SAMHITA [ Chap. XXXİ.

looked upon as rapidly succumbing. A wise physician should abandon a patient, characterised by the cold- ness of his breath and extremities and a hurried and intermittent respiration, or who is found breathing with 'his mouth open, or lps separated.

Similarly, a patient affected with a kind of stupor or insomna and remaining drowsy, all day long, or fainting at the least attempt of speaking, should be oounted with the dead. The patient, who licks his upper lip, or is troubled with eructations, or holds conversa- tions with the departed, should be deemed as already entered into the region of the dead A man, spontane- ously bleeding through the roots of his hairs (pores of the skin) otherwise than mn a case of porsoning, should be deemed as dying on that day

A patient, affected with an up-coursing pain about the cardiac region, like the one which distinguishes a case of Vátáshtilá (appearance of a stone-like lump rising or seated within the thorax and ascribed to the action of the deranged Váyu), accompanied by an aversion to food, etc., should be already reckoned among the dead.

An idiopathic swelling (Shopha) first occurring in either of the lower extremities in a male patient not as a complication of any other disease*, as well as a similar swelling first appearing at the face, or about the region

• Such as Chlorosis, Ascites, Hœmorrhoids.

Chap. XXXI ] .SUTRASTHANAM. 291

of the anus in a male or a female patient, is sure to have a fatal termination.

A patient, suffering from cough or asthma attended with dysentery, tever, hic-cough, vomiting and swelling of the penis and the scrotum, should be given up as lost. Excessive perspiration, burning, hic-cough, dyspnaa and hyperpyrexia with a burning sensation of the body, are undoubtedly capable of extinguishing the vital spark even in a strong patient. Sımilarly, a patient, with a black coated tongue and the left eye sunk in its socket and a foul smell from the mouth, should be given up as lost.

The mouth of a man, who is on his way to the mansions of the god of death, becomes filled with tears, the legs are wet with perspiration, and the pupils of the eyes roll about or become listless.

The patient, whose limbs become all of a sudden abnormally light or heavy, is sure to go to the region of the son of the day-god (Yama) The patient, whose body emits a fishy, dirty or a fragrant smell, or smells lke fat, oil, or clarified-butter, is on the way to the mansions of Death.

The patient on whose forehead lice freely move about, or whose offerings the crows do not eat, or who does not find comfort in any postion or place, goes to the mansions of the god of death. A patient, who has

292 THE SUSHRUTA SAMHITA [Chap XXXI

become emaciated and enfeebled, or has been suffering from a complication of such diseases as fever, dysentery, œdema, etc., one supervening another pre-existing malady, should be deemed as beyond the pale of medicine. A ravenous hunger or an unquench- able thirst in a weak patient, who refuses to be appeased or satisfied with sweet, whole- some and palatable food or drink, should be re- garded as a fatal indication. A patient exhibiting such symptoms as diarrhœa, an excruciating headache, colic in the intestines, thirst and gradual failing of strength, stands in danger of imminent death. Death is due to the transitory character of life, or it may be attributed to irregular conduct, or to the deeds of one's previous existence transformed into the dynamics of fate.

Ghosts, evil spirits, Pisháchas and monsters of various shapes and denomination, constantly lead men to death. These evil spirits, owing to their natural killing propensities, nullify the efficacies of medicines; and hence it is futile to take in hand the medical treat- ment of a man who exhibits any of the abovesaid fatal symptoms, and thereby testifies that he has fallen into the clutches of such evil spirits.

Thus ends the Thirty-first Chapter of the Sutrasthanam in the Sushruta- Samhit which deals with prognosis from perverted features

CHAPTER XXXIJ. Now we shall discourse on the Chapter which treats of the prognosis based on the perversion of the external appearances of the body (Svabhava-viprati- patti-madhyayam).

A contrariety of the natural features of any part or member of the body should be looked upon as a fatal indication. The blackness of a limb or a part which is naturally white,* or the whiteness of a blackt part, or a naturally redt part, or member, etc. assuming any other colour, or a hardf part becoming soft, and vice versall, or a movableT part suddenly becoming fixed, and vce versa, ** or the contraction (flexion) of an extended part, or the extension or expansion of a contracted (flexible) part, or a shorttt part suddenly becoming elongatedtt, and uce versa, or a sudden hanging down of a part or member of the body which does not naturallyf hang down, and vice versallll, or a sudden increase or decrease of natural temperature of any part, member, or organ of the body, as well as its sudden glossiness, roughness, numbness, discolour- ation, weakness, or weariness, should be looked upon as, fatal symptoms.

• The teeth and the cornea. t The irs. $ The tongue and the palate, etc. § Bones, teeth, etc. |l Soft parts such as the flesh, fat, etc. T Joints, etc. ** Nose, ears and flesh, etc tt Hend and forehead, etc. #$ Pup'ls, etc. §S Hair, nails, etc Illf Perspiration, urine and feces, etc.

294 THE SUSHRUTA SAMHITA. [ Chap. XXXII.

(Similarly) a limb or a part of the body, hanging down from its natural position, or becoming raised or twisted round, or cast obliquely from its natural seat, or dislocated, or protruded, or drawn inward, or suddenly becoming light or heavy without any definite or assignable cause, or a sudden eruption of a coral- coloured rash or Vyanga, should be regarded as indicat- ing a speedy dissolution of the patient in whom they are exhibited.

Likewise, the appearance of vems in the region of the forehead, or an eruption of postules on the ridge of the nose, perspiration on the forehead in the morning, copious lachrymation without any ocular complamnt, a sense of being dusted with dned and pulversed cowdung over the face, or the flying of pigeons, Kankas, etc, over one's head, or excessive micturitions or motions of the bowels from an empty stomach, or a suppression of urine or teces even after a hearty meal or draught, is fatal. So also, pain and aching about the breast and the chest, emaciation of the extremities and an œdema of the middle part of the trunk, and vice versa ; or an œdema of the upper trunk and emaciation of the lower part, and uice versa ; or an œdema of the left half of the body and emaciation of the right, and vice versa ; or hoarseness, huskiness, or loss of voice, discolouring of the teeth, nails or of the skin, eruption of w hite patches on the chest, etc, of the

Chap. XXXII. 1 SUTRASTHANAM 295

body, should be deemed as signs which forebode the approaching dissolution of an individual.

Moreover the patient, whose semen, or expectorated or fecal matter does not float on water, or who sees the distorted or bifurcated images of objects, or whose hair shines with a gloss as if anointed with oil, finds his relief in death. A weak dysentery patient with a complete aversion to food, or one who 1s tormented with thirst even when suffering from a cough, or a man suffering from chromc catarrh with a complete loathing for food, or from gastritıs Sula) with aphoma, and vomiting frothy blood and pus, should be regarded as past all cure A patient, enfeebled and emaciated through fever, cough and an œdematous swelling of the face and the extre- mities, and showing the greatest aversion to food, and the muscles of whose calves, shoulders and thighs have grown loose and flabby, should be considered as awaiting the call of death.

A patient, suifering from fever, cough, and vomiting, or passing with the stool, in the evening, undigested food matter eaten in the morning, would die of asthma. The patient, who falls to the ground bleatng lıke a goat, and exhbits such symptoms as a rupture of the testes, numbness of the penis, drooping of the neck and introsusception of the penis, should be considered as past all cure. The patient, whose heart is first felt

296 THE SUSHRUTA SAMHITA. [ Chap. XXXII.

dry followed by becoming covered with a slimy moisture of the whole body, as well as one who strikes a stone with a stone, or a piece of wood with a piece of wood, or who cleaves in two blades of dried grass, or one who bites his lower lip and licks the upper one, or draws his ears and tears his hair, or dıs- honours the gods and the Bráhmanas, as well as his own physician, friends and relations, should be regarded as beyond the pale of medicmne.

Similarly, a disease, due to the influence of a malig- nant planet occupying, either through its retrogade or zigzag movement, an inauspicious position in relation to the natal asterism of the patients, is sure to terminate in death. A man, struck by lightning or a falling meteor, baffles all medicinal skill. Similarly, a disease due to the fact of one's own house, wife, bed, seat, con- veyance, or riding-anımal assuming any ill-omened features, or a disease originated through the use of gems, utensils, garments, etc. of forbidden or inauspicious character usually ends in death (Arıstam).

Authoritative verses on the Sub- Ject :- A disease, appearing in an enfeebled and emaciated subject and refusing to yield to a course of proper medicinal treatment, and which becomes rather aggravated by the administraticn of proper medicinal remedies or antidotes, necessarily portends the death of the patient.

Chap. XXXiI. ] SUTRASTHANAM. 297 .

A Mahávyádhi* (lit :- a deep seated disease) sud- denly abating in a person in whom nourishment fails to produce any perceptible effect forebodes a fatal termination. The physician, who can detect and fully interpret these fatal indications, is honoured by the king for determining the curable or incurable nature of a disease.

• Any deep seated disease, which seriously aftects the vital principles of a man, is called Mahávyádhı. Diseases such as Prameha, Vátavyađhi, Shosha, etc. have also been included within the category in the Chapter on Káya Chkitshá A general amelioration or recovery in these cases being natural, on account of their deep-seated character, a sudden abatement is usually fraught with fstal consequences. (Arishtam.)

Thus ends the thirty-second Chapter of Sutrasthanam in the Sushruta- Sámhita which deals with the prognosis based on perverston of the natural appearances of the body

38

CHAPTER XXXIII.

Now we shall discourse on the Chapter, which treats of incurable diseases (Avaraniya-madhyayam).

Metrical texts :- Hear me describe, Oh child, the diseases which being attended with many a distressing and supervenient symptom, and being treated without rejuvenating and restorative medicines, speedily assume incurable character. The following eight diseases, viz :- Maha-Váta-vyádhi (paralysis or diseases affecting the nervous system in general), Prameha (morbid discharges from the urethra), Kushtha, Arsha (piles), Vagandara (fistula in ano), Ashmarı (stone in the bladder), Mudha-garbha (false presen- tations) and the eight kınds of Udari (abdommnal dropsy) are, by their very nature, extremely hard to cure. A phy- sicıan with any regard to professional success should aban- don a patient laid up with any of the preceding diseases, marked by complications such as, emaciation of the body, loss of strength, dyspnœa, palpitation, wasting, vomiting, dysentery and hic-cough, fever and swoon A case of Vátavyádhi developing symptoms, such as œdematous swelling, complete anesthesia of the affected part, breaking and palsy 'shaking) of the affected lımbs, distention of the abdomen, with aching and colic pain, usually ends in death.

Chap. XXXIII. 1 SUTRASTHANAM. 299 . A case of Prameha, attended with indications as are to be found under the head of that disease, as well as. an increased secretion of urine charged with semen, albumen, etc. and eruptions of specific abcesses (known as Sharávika etc) is sure to have a fatal termination.

A case of Kushtha (leprosy) characterised by sponta- neous bursting of the affected parts, hoarse voice, and blood-shot eyes, and not proving itself amen- able to the five-fold appliances of emetics, purga- tives, etc. (Pancha-Karma), usually ends in aeath. A case of piles attended with thirst, aversion to food, colic pamn, excessive hæmorrhage, anasarca (Shopha) of the locality, and dysentery is soon relieved by death.

A patient suffering from an attack of fistula in ano, characterised by an emission of flatus (Váyu), urine, tecal matter, worms and semen through the ulcerated locality, should be given up as lost. A patient suffering from the presence of stone, gravel, or urinary concretions (Sharkara) in the bladder and attended with œdema of the scrotum and the umbilicus, retention of urine, and colic pain in that organ, is soon reheved of his pain by death.

In a case of false presentation (Mudhagarva) an extreme constriction of the mouth of the uterus

300 THE SUSHROTA SA A. [Chap"KXXIII.

atari), develapment of the peculiar pain of child- birth, which is known as Makkalla, tonic rigidity of the vagina, and situation of the placenta (Apará) at a wrong place (false pregnancy) and other symptoms (con- vulsions, cough, dyspnœa, vertigo etc.) described in the Chapter on the Etiology of that disease, forebode the death of the parturient woman.

A patient suffering from abdominal dropsy (ascites) marked by pain at the sides, aversion to food, œde- matous swelling of the limbs, dysentery and fresh accumulation of water even after he had been tapped, or evacuated with the exhibition of purgatives, should be given up as incurable. A case of fever in which the patient becomes restless and tosses about in the bed in an unconscious state, and lies extremely pros- trate, or is incapable of sitting or of holding himself up in any other position and is besides afflicted with rigor though complaining of a burning sensation within, is sure to end in death.

Sımilarly, a fever patient developing such symptoms as, the appearance of goose flesh on the skin, an aching gathered-up pain in the cardiac region, blood-shot or congested eyes, and breathing through the mouth should be deemed as already at the threshold of death. Similarly, a case of fever, attended with hic-cough, dyspnoa, thirst, fits of unconsciousness or fainting, and rolling of the eye-balls, proves fatal in a weak and

Chap. XXXIII.] SUTRASTHANAM. 303 . emaciated patient, who is found to .breathe hurriedly through the mouth.

A case ·of fever proves fatal in a patient, found to be restless or to lie inert in an unconscious (subcomatose) state with dull, clouded, or tearful eyes, or prostrate, somnolent and extremely emaciated. A fever patient and especially an old one extremely enfeebled and emaciated, readily succumbs to an attack of dysentery mn which laboured respiration, colic and thirst supervene.

An attack of Phthisis (Yakshma) leads its victim to death in whom glossiness of the eves, aversion to food, expiratory (subclavicle) dyspnœa, difficult and up-drawn breathing (Urdha-Shvása), and painful and and excessive micturition (diarrhœa according to others), manifest themselves. A patient suffering from an attack of Gulma (abdominal gland), and on the verge of death, exhibits such symptoms as laboured and painful respiration, colic pain, unquenchable thirst, aversion to food, loss of consciousness, anæmia, and the sudden obliteration of the Granthi (tumorous or glandular formation).

A person laid up with an attack of Vidradhi (abscess) and exhibiting such fatal symptoms as distension of the abdomen, retention of urine, vomiting, hic- cough, thirst, pain of a varied character (such as aching, excruciating, etc.) and dyspnon, should be regarded

302 THE SUSHRUTA SAMHITA. [ Chap XXXIII

as to have approached the goal of his life. A patient suffering from an attack of jaundice or chlorosis marked by yellowness of the teeth, nails, and of the conjunctivæ, and seeing everything yellow, is not expected to long survive the occurrence of the attack.

A person laid up with an attack of Hæmoptysis, largely vomiting blood, and viewing everything red or blood-coloured with his blood-shot eyes, should be regarded as about to depart this life. A person, insane, extremely enfeebled and emaciated, and sitting up sleep- less in the night, or with eyes constantly lifted upward or cast down, would be soon relieved of his earthly suffering. A case of Apasmára (epilepsy) proves fatal in a person, who is extremely emaciated, and whose eye-brows are constantly moving and whose eyes seem fixed in an unnatural (oblique) stare.

Thus ends the the thuty-thnd Chapter of the Sutrasthanam in the Sushiuta Samhita which treats of incurable discases

CHAPTER XXXIV.

Now we shall discourse on the Chapter which treats of the mode of preserving the life of a king whose soldiers are on march (Jucta-Seniya-madhya- yam).

Metrical Texts :- I shall presently describe the measures, which a physician in the king's service should adopt with a view to protect the life of his royal master, specially from acts of secret poisoning, while mobilizing his arnnes to invade the territory of a neighbouring monarch accompamed by his chiefs and ministers.

A common practice of the enemy under such circumstances is to poison the wells on the roadside, the articles of food, the shades of trees (shadowy places, and the fuel and forage for cattle; hence it is incumbent on a physician marching with the troops, to inspect, examine and purify these before using any of them, in case they be poisoned. The symptoms and medical treatment will be fully described and discussed later on in the part, entitled the Kalpa Sthanam.

Men, learned in the lore of the Atharva Veda, hold that death may be attributed to a hundred and one different causes, (lit : deaths of a hundred and one kınds) of which one (which is that of an old man

THE SUSHRUTA

naturally and spontancously expiring) is called fintural, while the rest are unnatural or traumatic in their origin. Physicians conversant with the curative virtues of drugs and minerals, and priests well versed in the Vedic Mantras, should jointly protect the king from death, whether due to idiopathic (Doshaja) or extrinsic causes.

The god Brahmá disclosed to the world the Atharva Veda together with the eight allied branches of Vedic literature and the science of medicine. And since a priest (Bráhmana) is well-versed in the aforesaid branches of study, a physician should act subserviently and occupy a subordinate position to the priest. The 'death of a king usually leads to a political revolu- tion or to popular disturbances and brings about a confusion among the vocations of the different orders of society. The growth of population markedly suffers through such catastrophies.

As the external features of a king resemble those of a common person, while his (king's) commandıng majesty, sacrifice, forbearance and fortune are super-human (mn their nature and intensity), therefore a man should, who is prudent and seeks his own good, think reverentially of his king, and propitiate hm with tokens of loyalty and allegiance as if he were a deity. A physician, fully equipped with a supply of medicine, should live in a camp not remote from the royal

Chap. XXXIV. 1 SUTRASTHANAM. 305 .

pavilion, and there the persons wounded by shafts of arrows or any other war projectiles, or suffering from the .effects of any imbibed poison, should resort to him (the physician), conspicuous like a tri- umphant ensign for his fame and professional success. A physician, well versed in his own techmcal science, and commanding a fair knowledge of other allied branches of study as well, is glorified by his king and the Brahmanas, and is like a banner of victory an ennobling ornament to the state

1he physician, the patient, the medicme, and the attendants (nurses) are the four essential factors of a course of medical treatment. Even a dangerous disease is readily cured, or it may be expected to run a speedy course in the event of the precedmng four factors being respectnely lound to be (qualified, self-controlled, genuine and intelligently watchful.

In the absence of a qualified physician the three remaming factors of treatmnent will prove abortive like a religious sacrifice perfoimed with the help of an Udgátri,* a Hotri,t and a Bráhmana, in the absence of an Adhvaryam $ A qualified physician is alone capable oi relieving the pain of many a suffering patient, just as

• Udgátri : -One of the four principal priests at a sacrifice, who chants the hymns of the Sáma Veda + Hotri-A priest, who recites the (Riks) prayers of the Rik Veda at a religious sacrince Adhvaryyu-A priest of the \ayur Veda, whose duty is to cast the oacrificial beast into the fie 39

306 THE SUSHRUTA SAMHITA. [ Chap, XXXIV.

only a helmsman is capable of taking his boat across a nver even without the help and co-operation of a single `oarsman.

Qualities of a physician :- A physician, who is well versed in the science of medicine and has attended to the demonstrations of surgery and medicine, and who himself practises the healing art, and is clean, courageous, light-handed, fully equipped with supplies of medicine, surgical mnstruments and appliances, and who is intelligent, well read, and is a man of ready resources, and one commands a decent practice, and is further endowed with all moral virtues, is alone fit to be called a physician. Patient :- The patient, who believes in a kind and all-merciful Providence, and possesses an unshakable fortitude and strong vital energy, and who is laid up with a curable form of disease, and is not greedy, and who further commands all the necessary articles at his disposal, and firmly adheres to the advice of hıs physician, is a patient of the proper or commendable type. Medicine :- The (proper) medicmne is that which consists of drugs grown in countries most congemal to their growth, collected under the auspices of proper lunar phases and asterisms, and compounded in proper measures and proportions, and which is pleasing (exhilarating to the mind, and has the property of

Chap. XXXIV. } SUTRASTHANAM 307 .

subduing the deranged bodily humours without creating any discomfort to the patient, and which is harmless even in an overdose, and is judiciously administered at the opportune moment.

Nurse .- That person alone is fit to nurse or to attend the bedside of a patient, who is cool-headed and pleasant in his demeanour, does not speak ill of any body, is strong and attentive to the requirements of the sick, and strictly and indefatigably follows the instructions of the physician.

Thus ends the thirty-tourth Chapter of the Sutiasthanam in the Sushruta Samhita, which treats of preserving the life of a king whose solders are on march.

CHAPTER XXXV

Now we shall discourse on the Chapter which deals with clinical observations (Aturopakramaniya- madhyayam). A physician should first observe the vital condition (Áyu) of the patient before commencing the medical treatment. After that, the nature of the disease, the country and season of the year in which it has made its appearance, as well as the state of digestion, age, body, strength, disposition, habit, previous medicine, natural temperament and the power of endurance of the patient, etc. should be observed and carefully examined. Characteristic features of a long lived man :- Men, the dimensions of whose hands, legs, sides, back, mipples of the breast, teeth, face, shoulders and forehead exceed the average, as well as those whose eyes, arms, phalanges and fingers are longei than the ordinary ones should be regarded as going to live long. Those who have broad chests, broad eye-brows with broader spaces intervening between the muscles of the breasts, and who take in deeper inspirations of breath, will be long lived. Those whose necks, thighs, and generative organs are shorter than those of the average type, or those whose voices and umbilical cavities are deep, and whose breasts are unraised an d thick-set, and external ears broad, fleshy and hany,

Chap XXXV SUTRASTHANAM. 309

with the occipital region fully developed and protruded, will enjoy a longer span of life. Men, on whose bodies sandal paste and similar preparations begin to dry up from the head downward, while those applied over the chest become absorbed later, should be looked upon as persons endowed with an uncommonly longer dura- tion of life.

The medical treatinent of such a patient may be unhesitatingly taken in hand by a physician. Persons, exhibiting bodily features other than those described above, should be looked upon as short lived men, while those, who are possessed of features common to men of both the above mentioned types, should be considered as keeping the mean between them as regards longevity (Madhyamáyuh).

Authoritative verses on the sub- Ject :- A man, with deep-set bones, ligaments, and veins, and tough and thick-set limbs, and firm and unflinching sense organs, as well as one whose body graduallv develops a more and more symmetrical shape, should be looked upon as a long-lived man The man, who has not ailed for a single moment even from the day of his birth, and has been getting more and more strong-limbed every day through the culti- vation of his inborn sense and a better knowledge of the laws of health, is sure to live to a good old age in the full enjoyment of his senses and intellect.

310 THE SUSHRUTA SAMHITA. [ Chap. XXXV.

Madhyamayuh :- Now, hear me describe the bodily features of a man of a mean or aver- age duration of life (Madhyamáyuh). The man, the integuments of whose lower eyelids are marked with two or three well-marked and extended lines or furrows, and whose legs and external ears are thick and fleshy, and the tip of whose nose is turned a little upward, and who has up-pointed lines directly running through the middle of his back, is expected to live up to the ripe old age of seventy years.

Specific traits of a short-lived man :--- Now, hear me describe the specific traits, which characterise the body of a short-lnved man. A man with short phalanges of "fingers, a narrow back, and external ears abnormally raised up from their natural seats, and who is possessed of a large penis, a high nose, a bieast covered with ringlets of curly hair, and who exposes the gums of his teeth, or whose eyes roll while talking or laughing, is not expected to see more than twenty-five summers.

We shall now give the exact measures of the different limbs and members of the body for the better ascertainment of the duration of life of a patient under mvestigation .- The legs, the arms, and the head are called the limbs of the body, while their com- ponent parts are called the members (Avayavas). The great toe of a man, or the one next to it, measured

Chap. XXXV.1' SUTRAS T'HANAM. 311 . with his own fingers should measure two fngers' width m length, the lengths of the other toes (the third, fourth, and, small ones) successively diminishing by a fifth part ot that of his middle finger (Pradeshini).

The fore-sole and the sole proper respectively should measure four fingers' width m length and five fingers' width in breadth. The heel of the foot (Parshni) should measure five fingers' width in length and four fingers' width in breadth. The foot itself should measure fourteen fingers' width in length. The girth of the foot, as well as the circumference of the mddle parts of thighs and knee-joints, respectively should measure fourteen fingers mn width.

The part of the leg between the ankle and the knee-joint should measure eighteen fingers' width in length, while the part between the joint of the waist and the knee-jomt should measure thuty-two fingers' width in length, the entire leg thus measuring fifty fingers' width m all. The length of the thigh is the same as that of the part lying between the heel and the knee-joint (Janghá).

The scrotum, the chin, the (two rows of) teeth, the exterior line of the nostrils, the roots of the ears, and the intervening space between the eyes, should respectively measure two fingers' width in length. The non-erected penis, the cavity of the mouth, the two rows of teeth, the nose, the height of the neck,

312 THE SUSHRUTA SAMHITA. [ Chap. XXXV.

the ears, and the forehead, and the space intervenmng between the pupils of the eyes measure four fingers' width in length.

The entire length of the vagmnal canal should measure twelve fingers' width. The space lying between the penis and the umbilicus, as well as the one mntervening between the chest and the upper end of the throat (lit : neck), like the one lying between the tips of the two nipples of the breast, should measure twelve fingers' width in length The length of the entire face should measure twelve fingers' width The girth round the wnist and the fore-arm ol a man should measure twelve fingers.

The girth round the knee-joint is sixteen fingers' width and the length between the wrist and the elbow should measure sixteen fingers' width. The part of the arm between the elbow and the tip of the middle finger should measure twenty-four fingers' width in all. The length of the entire arm measures thirty-two fingers' width, and the gnth round the thighs should measure thirty-two fingers' width. The palm of the hand should measure six fingers' width in length and four fingers' width in breadth. The space betwcen the bottom of the ball of the thumb to the root of the index finger, as well as the space between the root of the ears to the outer cornei or angle ot the eyes, should measure tive fingers' in length. The middle finger should

Chap. XXXV.] SUTRASTHANAM. 313 . measure five fingers' width in length. The index and the ring-fingers respectively should measure four and a half fingers in length, the thumbs and the little fingers respectively measuring three and a half fingers.

The fissure of the mouth should measure four fingers in length. The girth round the neck should measure twenty fingers. Each of the cavities of the nostrils should measure one and three quarter parts of a finger in length. The region of the iris occupies a third part of the entire area of the cornea. The region of the pupil should measure a mnth part thereof.

The arch extending from the hairy extremity of the templar region to the middle point of the back of the head should measure eleven fingers. The distance between the nuddle of the head and the termmnal point of the harry portion of the neck should measure ten fingers in length. The girth of the neck measured from the back of one ear to that of the other should be fourteen fingers The length of the pelvic region of a young woman measured from below the anterior side of the thigh joints should be found to be equal to the breadth of the chest (Vakshah) mn a male subject (twelve fingers).

The thigh of a woman should be eighteen fingers in breadth and equal to that of the waist of a man. The entire length of a male human body should be a hundred 'and twenty fingers. 40

314 THE SUSHRUTA SAMHITA. [ Chap. XXXV.

Authoritative verse on the sub- ject : -An mtelligent physician should regard the organism of a man of twenty-five or of a woman of sixteen years of age, as fully developed (in respect of the maturity of the seven fundamental principles of the body such as, serum, blood, &c). The dimensions of the different limbs and members of the body, laid down above, should be understood as to have been measured by the standard of one's (man's or woman's) own finger's width, and a peison, whose limbs and organs are found to coirespond to the above-said measures, 1s sure to live to a good and hearty old age, as d necessary and befitt.ng sequel to a happy and prosperous career in life. In the case of a paitial correspondence of one's limbs and oigans to the aboye-said measures and proportions, a man should be regarded as havmg an average life and prosperity. A peison whose limbs fall short ol the abovesaid measures should be regarded as an indigent and short-lived person. Physical temperament (Sara) :- Now we shall describe the characteristic traits of the different preponderant principles (Sára) or temperaments of the human organism. A man, who is possessed of a good ietentive memory, and is intelligent, valorous and cleanly in his habits, and whose mind is graced with such rare and excellent virtues as, purity of thought, and a fervent and unflinching devotion to gods and the reverend, and who exerts himself for the furtherance

Chap. XXXV. ] SUTRASTHANAM. 315 . of the absolute good, should be regarded as a man of Satvasára (psychic or illumined) temperament.

A man 'with glossy, white and close-set bones, teeth, and nails and who has begotten a large family of children, and shows a marked amative ten- dency, should be looked upon as a man in whom the prin- ciple of semen decidedly preponderates. A man with a thin and sinewy body, and who exibits traits of excessive strength, and possesses a deep iesonant voice, and a pair of large and handsome eyes, and who is successful in every walk of life, should be looked upon as one in whom the principle of marrow preponderates. A man with a large head, and a large pair of shoulders, and having firm teeth, bones, cheek-bones, and finger-nails, should be considered as one in whom the principle of bone preponderates.

A man with a large and bulky body, and who is capable of endunng a large amount of fatigue or physical evertion, and who naturally talks in a soft and melodious voice, and whose bodily secretions such as urine and perspiration are characterised by coldness should be regaided as one of a fatty tempera- ment. A man with an erect and upright frame, and deep-set bones, and joints in thick layers of flesh, should be regarded as one in whom the principle of flesh predominates. A man, whose finger nails, eyes, tongue, palate,

3tế THE SUSHRUTA SAMHITA. [ Chap. XXXV.

lips, palms of bands and soles of feet are glossy, and tinged with a shade of red, should be looked upon as one in whom blood forms the essential and predominant principle. A man with a soft, smooth and pleasant skin and hair should be considered as one in whom serum (Tvak) forms the essential principle of the body. In réspect of worldly success and longevity, men of each of the aforesaid types should be successively judged inferior to men belonging to the one pre- ceding it in the above order of enumeration.

Authoritative verse on the sub- Ject :-- A qualified physcian should examine the dura- tion of life in a patient with the help of the aforesaid measures of limbs and the essential bodily principles, before proceeding to take up his medicul treatment, and his professional success should be decidedly increased thereby.

All the diseases, whose names have been specifically enumerated before, may be grouped under any of the three different heads as the curable, the suppressible (Yapya) and the incurable (ht : fit to be pronounced as hopeless).

Each of these different types, in its turn, should be carefully observed so as to determine whether it is a primary or an independent disease, or merely an accessory or sympathetic one, or the premonitory indica- tion of an incipient distemper in its incubative stage.

Chap. XXXV. ] SUTRASTHANAM. 317

An Aupasargika (sympathetic) disease is merely a symptom developed in the course of an original or primary malady, and which has its foundation in the. very 'hature or component factors of the pie-existing distemper. A disease, which manifests itself from the commencement of a case and is neither an accessory symptom, nor a premonitory indication of any other distemper, is called a Prák-kevalam (primary or original) one. A disease which indicates the advent of a future or impending malady is called a Purvaru- pam (premonitory stage or indication of a disease).

The medicmal remedy to be administered in any particula case should be selected with an eye to the curative virtues of each of its components, so as not to clash with the nature (cause) of the disease and its accompanying symptoms, and to prove simultaneously soothing to both of them. On the contrary, a violent unfavourable symptom should be first attended to and checked in a case where it would be found to have grown stionger and more distiessing or dangerous than the original malady in course of which it has been developed.

A primary or independent malady, unattended with any of the distressing or unfavourable symptoms, should be treated according to its indications and the nature of the deranged humours involved therein, while in an incubative disease, the treatment should

318 THE SUSHRUTA SAMHITA [Chap XXXV

consist in subduing a premonitory symptom as soon as it would make itself manıfest.

Authoritative Verse on the sub- Ject -As there is not a single disease, which can make its appearance without the participation of any of the deranged bodily humouis, a wise physician is en- joined to administer medicines according to the specific features of the deranged humours mvolved mn a disease whose natine and treatment have not even been de- sciibed in any book on medicine. The different seasons of the year have been described before.

Metrical Texts :-- In the cold season, a disease should be tieated with measures and iemedies endued with the vntue of destroying or warding off cold, while in summer the medicinal treatment should consist of measures and applications capable of allaying the heat. The medical treatment of a disease should be commenced just at the opportune moment, which should not be allowed to expire in vam under anycircumstances whatsoever A course of medical treat- ment commenced at an mopportune moment, or not 1esorted to at the advent of its proper time, as well as over or insufficient medication, proves abortive even in a curable type of disease. The proper medical treat- ment (of a disease) is that which successfully copes with the malady under treatment, and arrests the recrudescence of a fresh one by way of sequel, and not

Chap XXXV. 1 SUTRASTHANAM. 319 . that, which, though subduing a particular distemper, is immediately followed by a new one.

It has been demonstrated before that the tood of a man is digested only with the help of the digestive fire or heat (Páchakágnı), which may be divided into four different kinds (states). One of these kinds is due to it not being mn any way affected by the deranged humours of the body, while the other thiee are respec- trely ascribed to the fact of their becoming so deranged. The digestre fire or heat becomes inegular or fitful (Vishamagni thiough the action of the deranged Vayu, becomes keen, through the action of the deranged Pittam, and dull or sluggish, through the action of the deranged Kapham. The fouith kind (Sama) continues in a state unaffected by any of the morbid humoural constituents of the body owmg to their mamtaming the normal equilibnium

Samagni and Vishamagni :- The diges- tive heat, which fully digests the ingested food at the proper time without the least mregularity, t'ius reflecting the contmuance of the bodily humours in then normal state, is called Samágni. The digestive heat which is irregular in its action, and which sometimes helps the process of complete digestion, and produces distension of the abdomen, colic pamn, constipation of the bowels, dysentery, ascites, heaviness of the lımbs,

HITA. " faxxxv)

rumbling in the intestines, and loose motions (diarrhcea) at other times, is called Vishamágni. .* Tikshnagni :- The digestive heat, which helps the digestion of even a heavy meal within an incredibly F short space of time, is called " Keen " (Tikshnágni) and which becoming abnormally augmented begets an excessive or voracious appetite (Atyágni), helps a glutton to digest hs frequent meals, and produces a parched throat, palate and lips, heat and other dis- comforts.

Mandagni :- The digestive fire or heat which causes the tardy digestion even of a scanty meal, and produces heaviness of the abdomen and head, cough, difficult breathing, water-brash, nausea, and wearmess of the limbs simultaneously with the taking thereof, is called dull or sluggish (Mandágnı)

Metrical Texts :- The digestive fire of the Vishama kind brings on diseases characterised by the derangement of the Váyu. A keen (Tıkshna) digestive fire brings on bilous (Pittaja) affections, while a sluggish (Manda) fire gives nse to diseases marked by a deranged state of the Kapham. Endeavouis should be made to keep the digestive fire of the Sama type (normal or regular appetite*, in an unimpaired state.

• There is a difference between "Agni" and "appetite." Agni includes bile and pancreatic secretions, and hence indicates the state of one's diges -. tion. Appetite, though not en unerring indicator of the process, is the effect of Agni.

Chap. XXXV. ] SUTRASTHANAM. 321 . The one known as Vishama (irregular) should be cor-' rected by a diet consisting of emollient, acid or saline substances. In a case of abnormally keen digestive fire, the medical treatment should consist mn prescrib- ing purgatives and a diet in the composition of which sweet, cooling, and fatty or albuminous matters largely enter. The same treatment should be adopted in (Atyágnı) as marked in cases of voracious appetite, and a diet consisting of buffalo-milk, or its curd (Dadhı) and lquid buffalo-butter should be prescribed for the patient in addition. Emetics should be administered in a case of dull or sluggish digestion (Mandágnı), and the patient should be restricted to a diet consisting of articles of a pungent, astringent or bitter taste

Metrical Texts :- The fire, that burns within a person, is godly in its subtle essence, and possesses the drvine attrbutes of atom-like invisibility, weight- lessness, etc., and is the digestant of food. It takes up the lymph chyle of different tastes for the purpose of digestion, and is invisible owing to its extremely subtle essence. The three vital Váyus known as Prana, Apana and Samâna, located in their own spheres within the organism, feed it and keep it burning.

The three stages of man may be roughly described as (1) infancy or childhood, (2) youth or middle age, and (3) old age or dotage. Childhood extends up to the 4I

322 THE SUSHRUTA SAMHITA. [Chap, XXXV.

sixteenth year of life, and children may be divided into three different classes, according as they are fed on milk, or on milk and boiled rice or on boiled rice alone. A child lives exclusively on milk up to the first year of its life, it is fed on milk and boiled rice (hard food) up to the second year, and is thenceforward nourished with boiled rice (hard food).

The middle age of a man extends from the sixteenth to the seventieth year of his life, and exhibits the traits of growth, youth, arrest of development and decay.

The process of growth or building goes on up to the twentieth year of life, when youth or the age of maturity sets in and holds sway over the body of a man up to the thirtieth year of his life,-the strength, semen, and all the organs and vital principles of the body attain (their) full maturity at the age of forty Thenceforth decay gradually sets m up to the seventieth year of life. After that the strength and energy of a man dwindle day by day. The organs and virility grow weak and suffer deterioration. The hair turns to a silvery white, the parched skin looks shrivelled and becomes impressed with marks of dotage (crow's feet-marks). The skin hangs down and becomes flabby, the hair begins to fall off, and symptoms of alopecia mark the smooth, sheen and balded pate. The respira- tion becomes laboured and painful. The body, worn out like an old and dilapidated building, shakes with fits of

Chap. XXXV. ] SUTRASTHANAM. 323 distressing cough. Such a man is incapable. of all acts, and does but imperfectly perform all, bodily functions. He has grown old.

The dose of medicine should be increased with the age of a patient till the age of decay, and reduced after the expiry of the seventieth year to the quantity (which is usually prescribed for an youth of sixteen).

Authoritative verses on the Sub- Ject :- Kapham is increased during the years of childhood and Pittam m middle age ; while an increase of Váyu (nervous derangement) marks the closing years of life. The use of strong or drastic purgutives, and cauterisation are alike prohibited in cases of children and old men. They should be used only in weakened or modified forms if found indispensably necessary.

It has been stated before that the body of a person is either stout, thin or of an average (middling) bulk. A stout person should be reduced in bulk with depletive measures, while a physician should try to make a thin patient gain in flesh. A human body, which is neither too thin nor too stout, should be made to maintain its shapely rotundity.

We have already discoursed on the strength of the body. Now in a particular case under treatment, it is primarily incumbent on the physician to enquire whether the patient is naturally weak, or bas become

334 THE SUSHRUTA SAMHITA. [ Chap, XXX\

so through a deranged condition of the bodily humours or old age. And since it is the strength of a patient which makes all remedial measures (such as cauterisa- tion, etc.) possible, it should be regarded as the grandest auxilary to a medical treatment of whatsoever nature it may be.

Metrical Texts : -There are some men who are strong though thin; while others are weak, though stout ; and accordingly a physician should deter- mine the bodily strength of a patient by enquiring about the capacity of his physical endurance and labour. Sattvam or fortitude denotes a kind of (stoic) indifference of one's mind to sensations and sources of pleasure or pain.

A man of strong fortitude (Sáttvika temperament) is capable of enduring everything, or any amount of pain by repressing his mind with the help of his will or mtel- lect. A man of a Rájasıka turn of mind (strong, active, energetic) may be made to patiently submit to a course of pamful medical treatment by means of persuasive counsels and the logic of the mevitable, whereas a man of a Támasıka temperament (a worldly cast of mind characterised by Nescience) is simply overwhelmed at the prospect of bodily pain.

Later on, we shall have occasion to deal with the different types of physical treatment and of remedial agents in general. A particular country, or a season

Chap. XXXV. 1 SUTRASTHANAM. 325 . of the year, a particular disease or a peculiar mode of living, any particular kind of physical labour or exercise, or the specific properties of the water of any particular locality, or day sleep, or a juce of any partı- cular taste, is or are said to be congenial (Sátmya) to a man, or a man is said to be naturalised to these condi- tions and environments, when they fail to produce any injurious effect on his health, though naturally unwhole- some to others.

Metrical Texts :- A thing of any taste what- soever, or any kind of habit or physical exercise is said to be congenial to a man which, instead of in any way telling on his health, contributes to his positive pleasure and comfort.

Features of an Anupa country :- A country may be classed either as an Ánupa, Jángala or a Sádhárana one, according to its distinctive physical features. An Anupa (watery or swampy) country contains a large number of pools, and is wooded and undulated with chains of lofty hills traversing its area, and which is impassable owing to its net-works of rivers and sheets of accumulated ram-water ripplng before the currents of the gentle, humid air. It 1s inhabited by a race of stout, shapely and soft- bodied men, susceptible to Vátala and Kaphaja diseases. Features of Jangala and Sadharana countries :- The country, which presents a flat

THE SUSHRUTA SAMHITK (OMKE

surface and whose dull monotony is enlivened here and there by scanty growths of thorny shrubs and the tops of a few isolated hills or knolls, and in which the waters from springs and wells, accumulated during the rains, become nearly drained, and strong gales of warm wind blow (during the greater part of the year) making its in- habitants, though thmn, strong, tough, and sinewy in their frames, subject to attacks of diseases, is called Jángala. A country, which exhibits features common to both the aforesaid classes, is called Sádhárana or ordinary.

Authoritative Verses on the Sub- Ject :- A country derives the epithet of Sádhárana from the ordinary character of its heat, cold and 1amfall, and from the fact of the bodily humours mamtaining their normal state of equilibrium withmn its confines. A disease originated m, and peculiar to a particular country fails to gain in intensity, if brought over to, and transplanted in a country of a different character. A man, who observes a regimen of diet and conduct soothing to the deranged bodily humours accumulated in the country he has come from, and aggravated and manifest in the shape of a disease in the country he has been living for the time being, need not apprehend any danger from the altered conditions of his new abode, for the fact of his not observing a regimen of diet and conduct regarded beneficial in consideration

Chap, XXXV. J SUTRASTENAN," 327

of the physical features of the latter - place. A disease of recent growth or origin unattended with any distressing or unfavotrable complications, and unsuited to the nature of the country*, the season of the year,t the temperament,t and § the adopt- ed or congenial or naturalised traits of the physique of a patient with a regular and unimpaired state of digestion (Samágni), and who exhibits traits of strength, fortitude and longevity and commands the co-operation of the four commendable factors of a course of medical treatment, readily yields to medicine.

A disease, which is marked by features other than those described above, should be regarded as 'incurable, while the one exhibiting traits common to both the abovesaid types, should be looked upon as ex- tremely hard to cure.

In the case of a former medicmne proving abortive, a different one should not be resorted to as long as the effect of the first would last, masmuch as a mixture or a confusion of medicinal remedies tends to produce a positively inurious effect. A medicine or any medicinal

• As the development of a disease due to the deranged Kapham in a rountry of the Jangala type. t As the attack of a bilious distemper in forewinter, or of a Vátaja malady in dutumn, or of a Kaphaja affection in summer. t As the appearance of Kaphaja disease in a patient of bilious temperament. § As the appearance of a Kaphaja disease in a subject habituated to the, use, of viands of pungent taste.

328 THE SUSHRUTA SAMHITA. t Chap. XXXV.

measure, failing to produce any tangible effect, may be repeated in quick succession in a difficult or dangerous disease, if it be empirically found to be beneficial in the case under treatment. The intelligent physician, who, considering the nature of the season, etc., fully conforms to the abovesaid rules of medical treatment, conquers the bodily distempers and dıspels the gloom of Death from the world with his medical skill.

Thus ends the Thirty fifth Chapter of the Sutrasthanam in the Sushruta Samhita, which treats of chinical observations

CHAPTER XXXVI. . Now we shall discourse on the Chapter, which treats of miscellaneous remedies for swellings, etc. (Mishraka-madhyayam) .*

Metrical Texts :- A medicinal plaster, com- posed of Mátulanga, Agnimantha, Devadáru, Mahaush- dham, Ahinsrá, and Rásná pasted together and applied to the seat of the affection, leads to the resolution of a swelling, due to the action of the deranged Vayu.

A plaster composed of Durvá, Nalamulam, Madhu- kam, and Chandanam, as well as plasters composed of drugs of cooling properties,t brings about the resolution of an inflammatory swelling of the Pittaja type, and proves similarly beneficial to a traumatic swelling, or to one which has its origin in the vitiated condition of the blood.

Measures, laid down in connection with a swelling resulting from the effects of poison, would lead to the resolution of a Pittaja swelling as well.

• The nomenclature of the chapter is based, according to certain authorities, on the fact of its jointly treating of eight principal processes of absorption, suppuration, spontaneous bursting, etc of a swellng; while some there are who hold that the name of the chapter is derived from the fact of its contaiing remedial measures commonly (Mishrakam ) beneficial to swellings and ulcers. + Belonging to the groups ( Gana ) of medicinal herbs, which go by the names of their first components, such as the Kákalyadı group (Gana), the Utpaládı group etc. 42

330 THE SUSHRUTA SAMHITA. t Chap. kkxvI.

A plaster, composed of Ajagandhá, Ashvagandhá, - Kálá, Asaralá, Ekaishiká, and Ajashringi pasted together, and applied to the spot, leads to the resolution of a Kaphaja swelling (appearing at any part of the body).

A plaster, composed of the components of the above- said groups of medicinal drugs and Lodhram, Pathyá, Pinditakam, and Anantá, brings about the resolution of a swelling due to the simultaneous derangement of the three fundamental humours of the body (Sánnipatikam).

A medicinal plaster, prescribed for a swelling due to the deranged Váyu, should be applied by mixing it with a little rock salt, acid (Amla), and oil or clarified butter. Similarly, a plaster, prescribed for the resolution of a Pittaja swelling, should be applied cold, and with a little quantity of milk added to it. A plaster for the resolution of a Kaphaja swelling should be applied warm to the affected part, and with the addition of a considerable quantity of an alkali and cow's urine.

Pachana Plasters :- A plaster composed of the seeds of Shana, Mula, Shigru, Tila and Sarshapa, Yava-powder, Kinva (enzyme), and linseed pasted together, or one consisting of thermogenetic drugs (such as Kustha, Aguru, etc.), would establish suppuration in a swelling.

Chap. XXXVI.] SUTRASTHANAM.

Darana Plastera :- A plaster nposed of Chiravilva, Agnika, Danti, Chitraka, Hayamáraka and the dung ot pigeons, vultures and storks (Kanka) pasted together, would lead to the spontaneous bursting of a swelling. An alkali, or its ingredients shoald be re- garded as a powerful auxiliary in bringing nbout the spontaneous bursting of a swelling. .

Pidana Plasters :- A plaster composed 'of the roots and bark of slimy trees (Shalmali, Shelu, etc.), or of barley, wheat; and Másha pulse powdered together, would increase the secretion of pus from an ulcer, or a swelling that has burst .*

Shodhana Plasters :- A Kasháyat (decoc- tion) of Shankhini, Ankota, Sumanah, Karavira, and Suvarchchalá, or of drugs belonging to the group (Ganas) known as the Áragvadadi-Varga, should be used in washing and purifying (asepsising) the contents of an ulcer, or a secreting swelling.

Shodhana Varti :- A lint saturated with" a plaster of Ajagandhá, Ajashringi, Gavákshi, Lángaláhva- yá, Putiká, Chitraka, Páthá, Vidanga, Elá, Renuka, Tri-katu, Yavakshára, the five kinds of salt, Manahshilá,

• The plaster should be applied all round the swelling, leaving its head frèe and exposed. t. A decoction with one part of a drug mited with four, eight or six-, teen parts of- water, the whole being boiled down to a quarter part of the entire quantity

339 THE SUSHRUTA SAMHITA, (CEEKKXVE.

Ksisa, Trivrita, Danti, Haittda and-the Saumnihtra- mrittika, and inserted into an ulcer or an open swelling, brings about the purification of its interior, and these drugs and substances should be regarded as the ingre- dients of Shodhana Vartis (aseptic plugs).

Shodhana Kalka :- A kalka (aseptic paste), compomd of the preceding drugs and substances, is possesed of the virtue of purifying the interior of an ulcer, or open swelling.

Oil or clarified butter prepared with the aforesaid Ajagandhá, Ajáshringi, etc, and Kásisa, Katurohini, Játikanda, and the two kinds of Haridrá, and applied to an ulcer or open swelling, purifies its interior. The medicated Ghritam prepared with the expressed juice of Arka roots, Uttamí, the milky juice of Snuhi plants, drugs abounding in alkalıs, Játi-roots, the two kinds Haridrá, Kásısa, Katurohini and the aforesaid plug-drugs (Sodhana-Varti) pasted together, should be regarded as possessed of a virtue similar to the preced- ing one.

A medicated oil prepared with Mayuraka, (Apang), Rájabriksha, Nimva, Koshátaki, Tıla, Vrihati, Kantakári, Haritála, Manahshilá, and the afore- said plug-drugs (purgative drugs according to others), should be used for the purpose of purifying the interior of an ulcer. A pulverised compound consisting of Kásısa, Saindhava, Kinva, Vachá, the two kinds of Haridrá,

Chap. XXXVI. ] SUTRASTHANAM. 333

and the component drugs of the aseptic plug powdered together, should be used. for the puri- fication of the cavity of an ulcer. For the same purpose a condensed extract (Rasa-Kriyá)* should be made of the essence of the drugs belonging to the Sálsárádi, Patoládi, and Triphaládi groups.

Dhupanam :- A wise physician should fumigate (Dhupanam) an ulcer with the fumes of a compound consisting of Sriveshtaka, Sarjarasa, Sarala, Devadáru, and the drugs belonging to the Salsáradi group, pulverised together and made into an (aseptic) fumigat- ing compound.

A cold infusion (Shhita-Shritam) of trees (Vata, Audumvaia, Ashvattha, etc.) which are cooling and astringent in their virtue, should be used in healing or setting up a process of granulation in an ulcer.

The Ropana-Varti :- Plugs of drugs such as Soma, Amrita (Gulancha), and Ashvagandhá, or of those belonging to the Kákolyádı group, or of the sprouts of milk-exuding trees (Kshirivrikshas such as, Vata, Audumvara, etc.) and inserted into an ulcer tend to help its granulation (Ropana). A paste (Kalka) of Samangá, Soma, Sarala wood, Soma-Valka, (red)

• The process consists in mixing the drugs with water weighing eight or sixteen times their combined weight, and then bofling them down to an eighth or sixteenth part of the entire quantity. .

434: THE SUSHRUTA SAMHITA. [ Chop, XXXVI. Chandana, and drugs belonging to the Kxkolyádi group, is recommended for the healing of an ulcer.

A medicated Ghritam, prepared with the Prithak- parni, Átmaguptá, Haridrá, Daruharidrá, Málati, Sitá, and drugs belonging to the Kákolyádi group, is renowned for its healing properties. A medicated oil prepared with Kalánusári, Aguru, Haridrá, Daru-Haridrá, Devadáru, Priyangu, and Lodhra, is possesed of a similar efficacy.'

A pulverised compound consisting of Kanguká, Triphalá, Lodhra, Kásisam, Shravaná and the barks of Dhava and Ashvakarna powdered together, is possessed of a similar healing property. The use of a pulverised compound consisting of Priyangu, Sarjarasa, Pushpa-kásisa, Tvaka, and Dhava powdered together is commended for the healing of an ulcer. A condensed extract ( Rasakriyá) of the bark of milk-exuding trees (such as Vata, Ashvattha etc.) and the drugs known as the Triphalá, should be successively used for the healing of an ulcer.

Utsadanam :- The drugs known as Apámárga, Ashvagandhá, Tálapatri, Suvarchhalá and those belong- ing to the Kákolyádi group, should be used for the growth of flesh in an ulcer ( Utsádana ).

Avasadanam :- A compound consisting of Kášisa, Saindhava (rock salt ), Kinvam, Kuruvinda,

Chap. XXXVL.] . SUTRASTHANAM. $33. Manahshila, the shell of a hen's egg, the blossoms ef Jati flowers, the seeds of Shirisha, and Karanja, and powders: of the abovesaid metals (Dhátus) mixed to- gether, should be used in destroying the fleshy super- growths of an ulcer ( Avasadanam ).

A wise physician should use all the deugs and sub- stances as have been enumerated mn connection with the healing or establishing of suppuration, etc. in an ulcer, or as many of them as would be available at the time.

Thus ends the thirty-sixth Chapter of the Sutrasthanam mn the Sushruta Samhita which treats of miscellaneous remedies for inflammatory swellings.

CHAPTER XXXVII.

Now we shall discourse on the Chapter, which deals with the distinctive traits of the different classes of soil commended for the growth or culture of medicinal herbs (Bhumi-Pravibhaga-Vijnaniya- madhyayam).

These are the general features of a ground which is recommended for the culture of medicinal plants or herbs. A plot of ground, whose surface is not broken or rendered uneven by the presence of holes, ditches, gravel and stones, nor is loose in its character, and which 1s not disfigured by ant-hills, nor used for the purposes of a ciemation or execution ground, and which does not occupy the site of a holy temple, is favourable for the growth of medicinal herbs. A ground which possesses a soil which is glossy, firm, steady, black, yellowish or red and does not contain any sand, potash or any other alkalıne substance, and is favourable to the germination of plants and easily pervious to the roots of plants growing thereon, and which is supplied with the necessary moisture from a close or adjacent stream or reservoir of water, is recommended for the growth of medicinal plants and herbs. Plants should be regard- ed as partaking of the virtues of the ground they grow upon. A plant, growing in such a commendable site, should be examined as to its being infested with worms

Chap, XXXVII. 1 SUTRASTHANAM: 337 . or insects, or as to its being anywise infected with poison, or cut. with an arm, or affected by winds, atmospheric. heat, or an animal's body It should be oulled or uprooted in the event of it being found sound, healthy, deep-rooted, fullbodied, and. of matured sap. The gatherer should look towards the north at the time of oulling.

A plot of ground with a pebbly,steady, heavy, dusky or dark coloured soil, and which conduces to the growth of large trees, and yields rich harvests of corn, should be regarded as permeated with the specific virtues of essential Earth-matter

A ground having a cool, glossy, white coloured soil,, which is adjacent to water, and whose surface is covered with a lavish growth of glossy weeds and luscious shady trees, should be considered as characterised by the essential properties of water (Amvuguna'. A ground having a gravelly soil of varied colours, and which contributes only to the germination of scanty and yellowish sprouts, should be looked upon as permeated with the attributes of essential fire (Agniguna). A ground with an ash-coloured or ass-coloured (grey), soil, and on which withered looking, sapless, large-holed trees of stunted growth, somehow eke out a miserable existence, should be considered as being controlled by the specific properties of air (Anilaguna) ; while the one having a soft, level surface with farge trees and lofty 43

338 THE SUSHRUTA SAMHİTA. [Çhap. XXXVIÌ.

hills cropping up at intervals thereon, and which is covered with growths of weeds and under-shrubs, and is endued with a dark soil, kept moist and sappy by the percolation of invisible (subterranean) water, should be looked upon as permeated with the essential properties of sky (Ákáshaguna).

According to certain authorities, the roots, leaves, bark, milky exudations, essence and fruits (seeds) of medicinal plants and herbs, should be respectively culled in the early part of the rains (Pravrit) and mn the ramy season proper (Varshá), autumn, (Sharat), fore-winter (Hemanta), spring (Vasanta) and summer (Grıshma). But we cannot subscribe to that opinion inasmuch as the nature or essential temperament of the earth is both cool (Saumya) and hot (Ágneya). Accordingly drugs of cooling virtues should be culled during the cold seasons of the year, and the heat-making ones in the hot season, as they do not become divested of their native virtues at those seasons of the year. Medicinal plants of cooling virtues, which are grown on a soil of cool temperament and are culled during the cool seasons of the year, become intensely sweet, cooling and glossy. These remarks hold good of other medicinal plants and herbs.

Herbs of purgative properties, which are grown on a soil permeated with the specific virtues of water or earth matter, should be culled as the most effective of their kind. Smilarly, herbs of emetic virtues should

Chap. XXXVII.] SUTRASTHANAM. 339 .

be culled from a ground permeated with the essential virtues of fire, sky and air.

Herbs exercising both purgative and emetic virtues should be culled from ground exhibiting features common to both the two aforesaid classes of soil. Similarly, herbs possessed of soothing properties (Sanshamanam)* are found to exert a stronger action in the event of their being reared on a soil permeated with the essential properties of sky.

All medicinal herbs and substances should be used as fresh as possible, excepting Pippalı, Vidanga, Madhu, Guda, and Ghritam, (which should be used in a matured condition i.e. not before a year. The milky juice or sap of a medicinal tree or plant should be regarded as strong and active under all circumstances. Herbs and drugs, that had been culled or collected withm the year, might be taken and used in making up a medicinal recipe in a case where fresh ones would not be available.

Authoritative Verses on the Sub- ject-Medicinal herbs and plants should be recognis- ed and identified with the help of cowherds, hermits, huntsmen, forest-dwellers, and those who cull the fruits and edible roots of the forest. No definite time can be laid down for the culling of the leaves and roots of

• Herbs or drugs, which in virtue of their own essential properties soothe or subdue a disease without elimmatmg the morbid humours or without exercising any emetic or purgative action.

340, THE SUSHRUT [Chịp: XXXVII.

medicinal plants, etc., such as are used in compounding the recipe, which is called the Patra-lavanam, and which covers, within its therapeutic range, diseases, hich are peculiar to the entire organism (such as Váta-vyádhi, etc) .*

As soil admits of being divided into six different classes according to its smell, colour, taste, etc. so the sap of a medicinal plant may assume any of the six different tastes through its contact with the peculiar properties of the soil it grows on. Tastes such as, sweet, etc., remain latent in water, which imparts them to the soil in a patent or perceptible condition.

A plot of ground, exhibiting traits peculiar to all the five fundamental material principles (such as the earth water, fire, etc.), is said to be possessed of a soil of general character (Sádhárani Bhumı), and medicmnal plants and herbs partake of the specific virtues of the soil they grown on.

Drugs, whether fresh or old, and emitting a contrary smell, or in any way affected as regards their natural sap or juice, should not be used for pharmaceutical purposes.

The virtues of such medicinal drugs and substances such as Vidanga, Pippali, Madhu, and Guda, improve

• Hlence the doctrine, as regards the culling of the different parts of a medicinal plant such as, the leaves, roots, etc., in the different seasons of the year, naturally falls to the ground."

Chap, XXXVI1' SUTRASTHANAM 341

(after' a year). Accordingly all drugs and medicinal herbs, excepting the preceding ones, should be used fresh and"unsoiled, or uninjured by insects.

Blood, nails, or hair etc., of animals, 'officinally laid down to be used in our Pharmacopdtia), should be taken from young and healthy anımals, and the ordure, urine, or milk of an animal, (enjoined to be used for medicinal purposes), should be collected at a time after it has completed its digestion.

The pharmacy and the medicinal store of a physician should oceupy a commendable site and an auspicious quarter of the sky (North or East), and the collected medicines should be kept tied in pieces of clean linen, or stored in earthen vessels and hollow tubes of wood, or suspended on wooden pegs.

Thus ends the thirty-seventh Chapter of the Sutrasthanam in the Sushruta Samhit4 which treats of the Classification of grounds for the culture of medicinal plants and herbs, etc.

CHAPTER XXXVIII.

Now we shall discourse on the Chapter which deals with the general classification of drugs according to their therapeutical properties (Dravya-Sangra- haniya-madhyayam).

These drugs are usually made into thirty-seven different groups (Gana) which are as follows :-

The Vidarigandhadi Group :- The drugs known as Vidárigandhá, Vidári, Sahadevá, Vishvadevá, Shvadanstrá, Prithakparni, Shatávari, Sáriva, black Sáriva, Jvaka, Rıshavaka, Mahásahá, Kshudra-Sahá, Vrihati, Kantakárı, Punarnavá, Eranda, Hansapádı, Vrishchikálı, and Rıshavi, form the group known as the Vidári-gandhádı.

Metrical Text :- The present group of drugs subdues the action of the deranged Vayu and Pittam and proves beneficial in phthisis (Shosha), Gulma, aching of the limbs, Urdha Shvása and cough.

The Aragvadhadi Group :- The drugs known as Áragvadha, Madana, Gopaghontá, Kutaja, Páthá, Kantaki, Pátalá, Murvá, Indrayava, Saptaparna, Nimva, Kuruntaka, Dási-kuruntaka, the two kinds of Karanja, Patola, Kirátttikua, Guduchi, Chitraka, Shángshtá, and Sushavi form the group known as the Áragvadhádi,

Chap. XXXVIII. ] SUTRASTHANAM. 343 . Metrical Text :- The group under discus- sion destroys the deranged Kapham and the effects of poison and proves beneficial in cases of Meha (morbid discharges from the urethra), Kushtha. fever, vomiting and itching of the body and acts as a purifying (aseptic) agent in the case of an ulcer.

The Varunadi Group :- The drugs known as Varuna, Ártagala, Shigru, Madhu-Shigru, Tarkári, Mesha-Shrıngı, Putika, Naktamála, Morata, Agni- mantha, the two kinds of Sairıyaka, Vımvi, Vasuka, Vasira, Chitraka, Shatávar, Vilva, Ajashringi, Darbhá, and the two kinds of Vrihatı form the group known as the Varunádı.

Metrical Text : -The group is possessed of the efficacy of reducing the deranged Kapham and fat and proves efficacious in cases of cephalaegia, Gulma and internal abscesses.

The Viratarvadi Group :- The drugs known as Virataru, the two kinds of Sahachara, Darbha, Vrikshádani, Gundrá, Nala, Kusha, Kásha, Ashma- bhedaka, Agnimantha, Moratá Vasuka, Vasira, Bhalluka, Kuruntaka, Indıvara, Kapotavanká, and Shvadanstrá enter into the composition of the group known as the Viratarvádi.

Metrical Text :- The group subdues all dis- orders incidental to the deranged state of Váta and

344 THE SUSHRUTA SAMHITA. [ Chap. XxkVIIt.

proves curative in Ashmari, Sharkara, Mutra- krichhra, Mutrágháta and urinary troubles. The Salasaradi Group :- The group of medicinal drugs, known as the Sálasárádi, consists of Sálasára, Ajakarna, Khadira, Kadara, Kálaskandha, Kramuka, Bhurjja, Meshashringi, Tinisha, Chandana, Kuchandana, Shinshapa, Shirisha, Asana, Dhava, Arjuna, Tála, Sháka, Naktamála, Putiká Ashvakarna, Aguru and Káliyaka. Metrical Texts :-- The group of the drugs, known as the Sálasárádi Gana, destroys the germ of Kushtha, absorbs the deranged fat and Kapham and proves beneficial in morbid discharges from the urethra (Meha), chlorosis or jaundice (Pándn). The Rodhradi Group :- The group of medi- cinal drugs known as the Rodhrádı consists of Rodhra, Sávararodhra, Palásha Kutannata, Ashoka, Phanji, Katphala, Elabáluka, Sallaki, Jingini, Kadamva, Sálá and Kadali.

Metrical Texts :- The group is antidotal to the deranged Kapham and fat, is astringent in its properties, removes vaginal and uterine disorders, neutralises the effects of poison (anti toxic) and acts as a styptic and purifying agent in a case of ulcer and arrests all secretions and excretions of the body. The Arkadi Group :-- The drugs known as the Arka, Alarka, the two kinds of Karanja,

Chap. XxxVil.1, : SUTRASTHANAM. 345

Nágadanti, Mayuraka, Bhárgi, Rásná, Indrapushpi, Kshudrashvetá Maháshvetá, Vrishchikáli, Alavaná and Tapasha-Vriksha, enter into the ' composition of the' group known as the Arkádi Gana.

Metrical Texts :- The group knowh as the Arkadi destroys Kapham, fat, and the effects of poison. It acts as a vermifuge and a specific aseptic agent in the case of an ulcer and proves curative in diseases of the skin.

The Surasadi Group :- The drugs known as Surasá, white Surasá, Famjjhaka, Arjaka, Bhustrina, Sugandhaka, Sumukha, Kálamála, Káshamarda, Kshavaka, Kharpushpá, Vidanga, Katphala, Surasi, Nirgundi, Kuláhala, Indurakarniká, Phanjı, Práchi- vala, Kákamáchi and Vishamushtika form the group known as the Surasádı Gana.

Metrical Texts :- The group acts as a vermifuge and is an aseptic agent. It subdues the deranged Kapham and proves beneficial in catarrh, non-relish for food, asthma and cough.

The Mushkakadi Group :- The group of medicinal drugs known as the Mushkakadi consists of Mushkaka, Palásha, Dhava, Chitraka, Madana, Shinshapá, Vajra-Vriksha and Triphalá.

Metrical Text :- The "present group is possessed of the therapeutic virtue of destroying fat and 44

346 THE SUSHRUTA SAMHITA. [ Chap. XXXVIII.

removing the defects of semen. Meha, piles, jaundice, chlorosis, gravels and urinary calculi in the bladder are the diseases which yield to its curative efficacy.

The Pippalyadi Group: -The group of medicinal drugs known as the Pippalyádi consists of Pippalı, Pıppalı mulam, Chavya, Chitraka, Shringavera, Maricha, Hastı-Pıppali, Harenuka, Elá, Ajamodá, Indrayava, Páthá, Jıraka, Sarshapa, Mahá-Nimva-Phala, Hıngu, Bhárgi, Madhurasá, Ativishá, Vachá, Vıdanga and Katurohini.

Metrical Text :- The present group acts as a good appetiser and is an absorbant of intestinal mucous and unassimilated lymph chyle. The range of its thera- peutical application includes catarth, deranged Kapham and Vatam, non-relish for food, abdominal glands, colic and gastralgia.

The Eladi Group :- The group of medicinal drugs known as the Elad1-Gana consists of Elá, Tagara, Kushtha, Mánsi, Dhyámaka, Tvaka, Patra, Nága- pushpa, Priyangu, Harenuka, Vyághranakha, Shukti, Chandá, Sthauneyaka, Shriveshtaka, Chocha, Choraka, Válaka, Guggulu, Sarjarasa, Turushka, Kunduruka, Aguru, Sprikka, Ushira, Bhadradáru, Kumkuma, Punnága and Keshara.

Metrical Text :- The therapeutic virtue of the group consists in subduing the action of Vayu and

Chap. XXXVIII.] SUTRASTHANAM. 347

Kapham and in neutralising the effects of poison. It is a cosmetic and arrests the eruption of pimples and other vegetations on the skin such as rash, urticaria etc. and checks the itching sensation mcidental thereto.

The Vachadi and Haridradl Groups :- The groups known as the Vachádı and Hardrádı Ganas, respectively consist of Vachá, Mustá, Ativishá, Abhayá, Bhadradáru, Nágakeshara (Vachádi), Haridrá, Dáruharidrá, Kalashi, Kutaja seeds and Madhuka (Haridradı).

Metrical Text :- These two groups are the purifiers of breast milk and specifically act as the assimilators of the deranged humours of the body, their curative properties being markedly witnessed mn cases of mucous dysentery (Ámátisára).

The Shyamadi Group :- The drugs known as Shyámá, Mahá-Shyámá, Trıvrıt, Dantı, Shan- khini, Tilvaka, Kampillaka, Ramyaka, Kramuka, Putrashroni, Gavákshì, Rájavriksha, the two kinds of Karanja, Guduchi, Saptalá, Chhagalántri, Sudhá and Suvarnakhiri, form the group known as the Shyámádi Gana.

Metrical Text :-- This gioup is possessed of the therapeutic virtue of curing amdominal glands and acts as an anti-toxic. It proves beneficial in Anáha

348 THE SUSHRUTA SAMHITA. [ Chap, XXXVII.

(epistasis), abdominal dropsy and diarrhœa and is one of the most reliable purgatives in cases of obstinate constipation of the bowels with suppression of urine and distention of the abdomen (Udávarta).

The Vrihatyadi Group :- The drugs known as+ Vrihati, Kantakárıká, Kutajaphala, Páthá and Madhuka combinedly form the group known as the Vrihatyádı Gana.

Metrical Text :- The group is a good digestant or assimilator of the deranged humours. It subdues the deranged Vátá, Pitta and Kapham and proves efficacious in cases of nausea, water-brash, dysuria and non-relish for food.

The Patoladi Group' :- The drugs known as Patola, Chandana, Kuchandana, Murvá, Guduchi, Páthá, and Katurohmi form the group known as the Patoládı Gana.

Metrical Text :- The group is a febrifuge and anti-toxic, and its therapeutic action consists in destroy- ing the action of the deranged Pittam and Kapham. It restores the natural relish of the patient for food, removes vomiting, and proves beneficial in ulcers, and itching erythematous eruptions.

The Kakolyadi Group :- The drugs known as Kakoli-Kshira-Kakoli, Jivaka, Rıshabhaka, Mudga- : parni, Mashaparni, Medá, Mahámedá, Chhinna-ruhá,

Chap, XXXVZTI.) SUTRASTHANAM.

Karkata-Shringi, Tugákshiri, Padmaka, Prapaundarika, Riddhi, Vriddhi, Mridviká, Jıvanti and Madhuka, com- binedly form the group known as the Kakoiyádi Gana.

Metrical Text :- The group of medicinal drugs under discussion subdues the action of the deranged Pittam, blood and Váyu. It increases the quantity of milk in the breast (galactagogue) and favours the accumulation of phlegm (Kapham) in the body. It is a restorative and an elixir and is endued with the therapeutic virtue of augmenting the virile potency of a man.

The Ushakadi Group :- The medicinal drugs and substances known as Ushaka (alkalıne earth) Saindhava salt, Shilájatu, the two kinds of Kasisa, Hingu and Tutthaka enter into the composition of the group known as the Ushakadı Gana.

Metrical Text :- It destroys kapham (mucous), absorbs the fat of the body and proves curative in cases of stone or gravel in the bladder (urinary calculi), dysuria and abdominal glands (Gulma).

The Sarivadi Group :- The drugs known as Sárivá, Madhuka, Chandana, Kuchandana, Padmaka, Káshmari phala, Madhuka-pushpa and Ushira, com- binedly form the group known as the Sárivadi Gana.

Metrical Text :- The group under discussion allays thirst and proves curative ina case of hæmoptysis.

350 THE SUSHRUTA SAMHITA. [ Chap, XXXVIII.

Its therapeutic virtue consists in curbing an attack of bilious (Pittaja) fever and in specifically alleviatıng the burning sensation (Daha) of the body. .

The Anjanadi Group :- The group known as the Anjanádi Gana consists of Anjana, Rasánjana, Nagapushpa, Priyangu, Nilotpala, Nalada, Nalina, Keshara and Madhuka.

Metrical Texts :- An attack of hæmoptysis readily yields to the curative virtue of the group under discussion. It is anti-toxic in its character and allays the mternal burning sensation of the body.

The Parushakadi Group :- The group known as the Parushakádı Gana consists of Parushaka, Drákshá, Kat-phala, Dádıma, Rájádana, Kataka-phala Sháka-phala and Triphalá.

Metrical Text :- It subdues the deranged Váyu, allays thirst, acts as a cordial, increases one's relish for food and cures the diseased or abnormal com- ponents of urine or its defects.

The Priyangvadi Group :- The group of medicmal drugs known as the Priyangvádı Gana consists of Priyangu, Samangá, Dhátaki, Nága-pushpa, Chandana, Kuchandana, Mocharasa, Rasánjana, Kumbhıka, Srotohnjana, Padma-keshara, Jojanvalli, and Dirghamulá.

The Amvashthadi Group :- Drugs known as Amvashthá, Dhátaki flowers, Samangá, Katvanga,

Chap. XXXVIII ] SUTRASTHANAM. 351 . Madhuka, Vilva-peshiká, Rodhra, Sávara-Rodhra, Palásha, Nandi-Vriksha and Padma keshara, enter into the composition of the group known as the Amvashthadi Gana.

Metrical Text :- The two medicinal recipes or groups prove beneficial in a case of deranged Pitta, favour the healing of ulcers, bring about the adhesion of fractured bones and prove curative in cases of dysentery where the stools are found to consist of lumps of thick and matured mucous (Pakvátisára.)

The Nyagrodhadi Group :- The drugs known as Nyágrodha, Audumvara, Ashvattha, Plaksha, Madhuka, Kapıtana, Kakubha, Ámrá, Koshámra, Chorakapatra, the two sorts of Jamvu, Piyála, Madhuka (Maula), Rohmni, Vanjula, Kadamva, Vadarı, Tınduki, Sallaki, Rodhra, Sávara-Rodhra, Bhallátaka, Palásha, and Nandı-Vriksha, combinedly form the group known as the Nyágodhrádı Gana.

Metrical Texts :- This group proves bene- ficial in cases of ulcer, cures all disorders of the uterus and vagina, favours the adhesion of fractured bones and all sorts of secretions of the body in addition to its astringent properties (Sangráhı) and proves curative in a case of hæmoptysis. It is an anti-fat and assuages the burning sensation of the body.

The Guduchyadi Group :The 'drugs known as Guduchi, Nimva, Kustumvuru, Chandana, and Padmaka, combinedly form the group known as the Guduchyádi Gana.

Metrical Text :- It is a good appetiser, and acts as a general febrifuge and successfully combats such symptoms as nausea, want of relish for food, vomiting, thirst and burning sensation of the body.

The Utpaladi Group :- The drugs known as Utpala, Raktotpala, Kumuda Saugondhıka, Kuvalaya, Pundarika and Madhuka constitute the group known as the Utpaládı Gana.

Metrical Texts :- This group is possessed of the therapeutic virtue of allaying thirst and corrects the deranged Pittam and the vitiated blood. It assuages the burning sensation of the body and proves curative in cases of vomiting, in Hridroga (Angina pectoris), in syncope, mn hæmoptysis and in cases of poisoning as well.

The Mustadi Group :- The group of drugs known as Mushtádı Gana is composed of Mustá, Haridrá, Dáru-Haridrá, Haritaki, Ámlaki, Vibhitaka, Kushtha, Haimavatı, Vachá, Páthá, Katu- rohini, Shárngashta, Ativishá, Dravidi, Bhallátaka and Chitraka.

Metrical Text: The group underd destroys the deranged Shleshma, cures uterine and vaginal disorders, purifies the breast milk of a mothsga and acts as a good digestant (Páchana).

The Triphala Group :- The drugs known Haritaki, Ámlaki and Vibhitaka, constitute the group known as the Triphaládi Gana.

Metrical Text :- The present group destroys the action of the deranged Vayu, Kapham and Pittam and proves curative in Meha, and in diseases of the skin (Kushtham). It is a good appetiser, improves the eyesight and proves beneficial in chronc intermittent fever (Vishama-jvåra).

The Trikatu Group :- The Trikatu group consists of Pippali, Maricha and Shringavera.

Metrical Text :- It destroys fat and Kapham, proves curative in cutaneous affections, leprosy (Kushtha), and morbid discharges from the urethra, and is possessed of the virtue of curing abdominal glands, catarrh, dullness of the appetite and indigestion.

The Amlakyadi Group :- The group known as the Ámlakyádi Gana consists of Ámlaki, Haritaki, Pippali and Chitraka. -

Metrical Text :- The present group of medici- nal drugs acts as a general febrifuge and may be used 45

354 THE SUSHRUTA SAMHITA [ Chap. XXXVIIİ.

with advantage in fevers of whatsoever type. Moreover, it is an aphrodisiac and acts as a general tonic or resto- rative and appetiser, destroying the deranged Kapham and improving the eyesight.

The Trapvadi Group :- The group known as the Trapvadı Gana consists of Trapu, Sısa, Támra, Rajata, Krıshna-Lauha, Suvarna and Lohamala.

Metrical Text :- The present group Is regarded as a good vermifuge and possessed of the virtue of neutralising the effects of chemical poison orginated through incompatible combinations Its therapeutic range covers jaundice, chlorosis, Meha (morbid secre- tions from the urethia), Hridroga (heart disease), thirst and maladies incidental to the effects of poison.

The Lakshadi Group :- The drugs known as the Lákshá, Árevata, Kutaja, Ashvamára, Katphalam, Harıdrá, Dáru-Harıdrá, Nımva, Saptachchhada, Málatı, and Tráyamáná form the Lákshádı Gana.

Metrical Text :- This consists of astringent, bitter and sweet taste (Rasa) and acts as a good vermifuge and a purifying (aseptic) agent in cases of bad, malignant or indolent ulcers. Diseases due to the deranged Kapham and Pittam prove amenable to its curative properties, whch extend to cases of cutaneous a ffections (Kushtham) as well. Now we shall describe

Chap. XXXVIII.] SUTRASTHANAM. 355 the five groups of medicinal roots (Mulam), each consisting of similar number of components.

The Svalpa Panchamulam Group :- The group known as the mmnor group of five roots (Svalpa-Pancha-Mula) consists of the roots of medicinal plants known as the Trikantaka, the two species of Vrihati, Prithakparni, and Vidárigandha.

Metrical Texts :- The compound possesses a taste blended of astringent, bitter and sweet. It is a tonic and aphrodisiac, subdues the deranged Váyu and proves soothing to the deranged Pittam.

The Mahat Panchamula Group :- The one known as the great or the major group of five medicinal roots (Mahat-Pancha-Mula) consists of the roots of such trees as Vilva, Agmmantha, Tuntuka, Pátála and Káshmari.

Metrical Texts :- It is bitter in taste and subdues the deranged Kapham and Vatam. It is light (easıly digestible) and appetising, and acquires a sub- sequent sweet taste m its reacton (Anurasa).

The Dashamula Group :- The two preceding groups in combination form the one techm- cally known as the Dasha-Mulam (the ten roots), which is possessed of the virtue of destroying the deranged Váta, Pittam and Kapham. It proves beneficial in cases of asthma and difficult respiration. It acts as a good

THE SUSHRUTA SAMHITA { Chap. XXXVIII

digestant in respect of undigested lymph chyle, etc and is used with satisfactory results in all types of fever.

The Valll-Panchamulam Group :- The group consisting of the roots of the five medicinal creepers known as Vidári, Sarivá, Rajanı, Guduchi and Aja-Shringi, is called the Valli-Panchamulam.

The Pancha-kantakam Group :- Simi- larly, the group consisting of the five medicinal (thorny) shrubs known as Karamıadda, Trikantaka, Sairiyaka, Shatávari, and Gridhranakhi, 1s called the Pancha-Kantaka

Metrical Texts :-- The two preceding groups prove curative in Hæmoptysis and mn all the three types of anasarca or œdema (Shopha). 'Moreover, it has the incontestable virtue of arresting all sorts of urethral discharges and is a potent remedy in all cases of seminal disorders.

The Pancha-Trina Group :-- The group consisting of the five medicinal herbs (of the grass species) and known as Kusha, Kásha, Nala, Darbha, Kándekshuka, is called the Pancha-Trina.

Metrical Texts :- Cases of Hæmoptysis, renal defects or of uninary diseases are found to speedily yield to the curative efficacy of the compound internally administered through the medium of cow's milk. Metrical Texts :- The first two of the afore-

Chap. XXXVIII SUTRASTHANAM. 357

said groups of Panchamulas (viz., the Svalpa and the Vrihat Panchamulas) are possessed of the virtue of destroying the deranged Váta, while the one standing in the bottom of the list (Trina-Panchamula) is endued with the property of killing the deranged Pittam. Those stand- ing third and fourth in order of enumeration (the Valh and Kantaka Panchamulas) subdue the deranged Kapham.

The groups of medicinal drugs and roots have thus been briefly described, which will be more elaborately dealt with later on in the chapter on Therapeutics.

. An intelligent physician should prepare plasters, decoctions, medicated oils, Ghritas (medicated clarified butter) or potions, according to the exigencies of each individual case .* The groups enumerated above should be therapeutically used according to the nature of the deranged humours involved in each individual case. Only two, three or four drugs of the same medicinal group, or a similar number of drugs chosen from the the different groups, or a group of medicinal drugs mn its entirety, or in combination with another, should be used according to the indications of any particular case, as the physician, in his discretion, would determine.

• Additional Text :- These drugs may be duly culled in all seasons of the year, and should be stored in a room protected from smoke, blasts of cold, wind and rain.

Thus ends the thirty-eighth Chapter of the Sutrasthanam in the Sushruta Samhit4, which deals with the classification ef drugs according to their therapeutical use.

CHAPTER XXXIX.

Now we shall discourse on the Chapter which treats of medicinal drugs possessed of cleansing (cathartic) or soothing effects (Samshodhana-Samsha- maniya-madhyayam).

Emetic Drugs :- The drugs known as Madana fruits, Kutaja, Jimutaka, Ikshváku, Dhámágarba, Krıta-vedhana, Sarshapa, Vıdanga, Pippali, Karan- jaka, Prapunnáda, Kovidára, Korvudára, Arishta, Ashva- gandhá, Vidula, Vandhujivaka, Shvetá, Shanapushpi, Vımvı, Vachá, Mrigerváru and Chitrá, etc. are possessed of emetic properties. Out of these the fruits (seeds) of plants preceding Kovidara in the abovesaid list (from the Madana fruits to those of the Prapunnáda) and the roots of plants from Kovidára to its close, should be used.

Purgative Drugs :- The trees, plants, herbs and creepers, etc. known as Trivritá, Shyámá, Dantı, Dravantı, Saptalá, Shankhini, Vishániká, Gavákshi, Chhagalantrı, Snuk, Suvarnakshıri, Chitraka, Kinihı, Kusha, Kásha, Tilvaka, Kampillaka, Ramyaka, Pátalá, Puga, Haritaki, Āmalaka, Bibhitaka, Nılıni, Chatur- angula, Eranda, Putika, Mahávrıksha, Saptachchhada, Arka, and Jyotishmati, etc. are possessed of purgative properties. Of these the roots of plants, which precede

Chap. XXXIX.] SUTRASTHANAM. 359

Tilvaka in the above list, should be used for purgative purposes. The barks of trees from Tilvaka to Pátalá in the same list should be used for similar purposes. The pollens or dust of the Kampilla seeds, and of the fruits of trees from Eranda to Puga, the leaves of Putika and Aragvadha. and the milky exudations of the remaining members of the list, should be similarly used.

The expressed juice of Koshátaki, Saptalá, Shankhini, Devadálı, or Káravelliká is both emetic and purgative.

The Errhines :- The following drugs, viz. Pippali, Vidanga, Apámárga, Shigru, Siddhárthaka, Shırisha, Maricha, Karavıra, Vımvi, Girıkarnıká, Kınıhı, Vachá, Jyotıshmati, Karanja, Arka, Alarka, Lashuna, Atıvishá, Shringavera, Tálısha, Tamála, Surasá, Arjaka, Ingudı, Meshashrıngı, Mátulungi, Murangı, Pılu, Játı, Shála, Tála, Madhuka (Maula), Lákshá and Hıngu, together with such substances as rock-salt, spirits, cow's urine and watery exudation of cow dung should be regarded as errhines (Shirovirechanam. The fruits (seeds) of plants from Pippali to Maricha enumerated in the above-said list, the roots of plants commencing with Karavira and ending with Arka, the bulbs of those whose names precede Talsha in the same list, the leaves of those commencing with Tálisha and ending with the Arjaka therein, the barks of Ingudi and Meshashringi, the flowers of Mátulungi, Murungi, Pilu and Játi, the essence (Sára) of Shála, Tála

360. THE SUSHRUTA SAMHITA. [ Chap, XXXIX.

anđ Maduhka (Maul) trees, the gummy exudation (Niryása) of Hingu plants and Lákshá trees, as well as salts which are but the saline modifications of earth, Madya (wines) which are but the modified products of Ásava (fermented liquors), and secretions of cowdung, or cow's urine which should be understood to mean the animal excrements, in their crude or natural state, should be used where errhines are indicated.

Samshamaniya Drugs :- Now we shall enumerate the names of drugs and substances which soothe or pacify the deranged humours or principles of the body involved in any particular disease (Sanshamanam).

Vata-Samshamana-Varga :- The follow- ing drugs, viz. Bhadradáru, Kustha, Haridrá, Varuna, Meshshring1, Valá, Ativalá, Artagala, Kachhurá, Sallakı, Kuverákshi, Vırataru, Sahachara, Agnımantha, Vatsá- dani, Eranda, Ashmabhedaka, Alarka, Arka, Shatá- vari Punarnavá, Vasuka, Vasira. Kánchanaka, Bhárgi, Kárpasi, Vrishchiáali, Pattura, Vadara, Yava, Kola, Kulattha, etc. and the drugs forming the group of Vidári- gandhadi-Gana, as well as those belonging to the first two groups of Panchamula (Mahat and Svalpa), are possessed of the general virtue of soothing (restoring to its normal state) the deranged (Váyu) Váta.

Pitta-Samshamana-Varga :- The drugs known as Chandana, Kuchandana, Hrivera, Ushira,

Chap. XXXIX.]. . SUTRASTHANAM. 361 Manjishthá, Payasyá, Vidári, Shatávari;s Gundrá, Shaivala, Kahláta, Kumuda, Utpala, Kadali, Kandali, Durvá, Murvá, etc. and the drugs forming the groups of Kakolyádi, Sárivádi, Anjanádi, Utpaládi, Nyágro -. dhádi, and Trina-Panchamula groups generally prove soothing to the deranged Pittam.

Shleshma - Samshamana - Varga :- The drugs known as Káleyaka, Aguru, Tilaparni, Kushtha, Haridra, Shitashiva, Shatapushpa, Saralá, Rásná, Prakiryyá, Udakıryyá, Ingudi, Sumanáh, Kákádani, Lángalaki, Hastikarna, Munjátaka, Láma- jjaka, etc. and the drugs belonging to the groups of Valli and Kantak Panchamulas and those composing the Pippalyádi-Varga, Brihatyádi-Varga, Mushkádi- Varga, Vachádi, Surasádi and Áragvadhádi groups are generally possessed of the efficacy of restoring the deranged Shleshma to its natural state.

The choice of a medicine whether for cleaneing or soothing purposes should be determined by the consideration of the strength (intensity) of the disease, and the 'stamina and the digestive function of the patient under treatment. A medicine (of a soothing or Samshamanam efficacy), which is stronger than the disease it has been applied to combat with, not only checks it with its own soothing virtue but usually gives rise to a fresh matady, on account of its surplus energy being not", requisitioned into 46

362 THE SUSHRUTA SAMHITA. [ Chap, XXXİX. 4

"action, nor its being used up by the weakened and conquered original distemper. It is thus stored up in the organism for the working of fresh mischief. A medicine, which proves stronger than the digestive function of a patient, impairs his digestion, or takes an unusually greater length of time to be digested and assimilated into his organism. A medicme, which is stronger than the physical stamina of a patient, may bring on a feeling of physical languor, fits of famnting, loss of consciousness, delirium, etc. Similarly, an over- dose of a cleansing (cathartic) medicme may work similar mischief. On the 'other hand, medicines of inadequate pot wnd accordmngly unequal to the strength of oshar as well as medicines in in- adequate doses dato produce any tangible effect. Hence medicines of adequate potencies should be alone administered in adequate doses.

Authoritative verses on the sub- ject :- A prudent physician should prescribe a mild purgative for a patient enfeebled by the action of the deranged and accumulated bodily humours and laid up with a disease in which such a cleansing (cathartic) or emetic remedy is indicated. The same rule should hold good in the case of a patient enfeebled through causes other than physical distempers, and whose bowels are easily moved, and in whom the fecal matter, etc. are found to have been dislodged

Chap, XXXIX.] SUTRASTHANAM. 363

from their natural seats or locations. Decoctions (including extracts and cold infusions of medicinal herbs) in doses of four Palas weights, and pastes and powders in doses of two Palas weights, should be prescribed in a disease of ordinary intensity. Corrective medicines (Purgatives and Emetics) may be safely exhibited even in a weak patient with loose or uncon- stipated bowels, if they are found to be stuffed with a spontaneous accumulation of fecal matter (Dosha) etc. mnspite of such looseness or easy motion.

Thus ends the thirty-ninth Chapter of the Sutrasthanam in the Sushruta Samhita, which treats of drugs of cleansing (corrective) and soothing properties.

CHAPTER XL.

Now we shall discourse on the Chapter, which treats of drugs and their flavours, virtues, potencies and chemical actions. (Dravya-Rasa-Guna- Virya-Vipaka-Vijnaniya-madhyayam).

Certain professors of the Áyurveda hold that a medicinal drug or substance is pre-eminently the most important matter with which the science of medicine is concerned. First because, a drug, as a substance, has a definite and continuous existence, which its attributes (such as, taste, etc.,) do not possess. As for example the tastes, etc., which characterise a fruit in its unripe stage, are not perceived in its ripe or matured condition. Secondly because, a drug is real (Nitya) and invariable, whereas its attributes are but transitory and accidental at the best. As for instance the real character of a drug cannot be destroyed whether it be powdered or pasted. Thirdly because, a drug or a substance never can lose its own generic character. As for example, a drug possessed of attributes peculiar to the fun- damental matter, earth, can never be transformed into one of watery attributes-a truth which does not hold good of its attrbutes. Fourthly because, a drug or a substance is an object of all the five senses of a man, whereas its attributes of tastes, etc.

Chap, XL. ] 365

are respectively accommodated to the faculty of special sense organs. Fifthly because, a drug or a substance is the receptacle of the attributes of taste, ete., while the latter are the things contained. Sixtbly because, a dictum of medicine can be commenced with the name of a drug or substance. As for example, it is quate natural to say that the drugs such as Vidári Gandhá, etc., should be pressed and boiled. But it sounds preposterous to utter that the sweet taste should be pulverised and boiled. Seventhly because, the greater importance of a drug or substance has been laid down in the Shastras of medicines inasmuch as medical recipes have been described by the names of their component ingredients such as Mátulunga, Agnimantha, etc., and not described as the tastes of Mátulunga, Agnimantha etc. Eighthly because, the attributes of tastes, etc., depend upon the drugs and substances (of which they are the attributes) for their progressive maturity. As for example, the taste of a drug or substance varies with its growth and is different m its raw (immature) and ripe (mature) conditions. (Hence a drug is more im- portant than its attributes of taste, etc.) Ninthly because, a drug may prove curative through the efficacy of one of its component parts or principles as in the case of Mahávriksha, the milky exudations of which are possessed of therapeutical virtues, which cannot be said of its taste. Hence a drug or a substance (Dravyam) is the most

366 THE SUSHRUTA SAMHITA. [ Chap, XL. . important factor (which the science of medicine has got to deal with). A substance or drug necessarily implies action and attributes with which it is intimately con- nected and of which it is the primary cause, or to put it more explcitly, these attributes have an inseparable inherence in and are intimately associated with the substance by way of cause and effect (Samaváyi- Káranam).

Others, on the contrary, who do not endorse the above opinion, accord the highest importance to the attribute of taste (Rasa) of a drug or sub- stance. Firstly because, it is so laid down in the Ágamas (Vedas), which mnclude the science of medicine (Áyurveda Shástram) as well, and masmuch as such statements as " Food is primarily contingent on its tastes and on food depends life" occur therein. Secondly because, the essential importance of taste may be inferred from such mjunctions or instructions of the piofessors of medicine as, " sweet, acid' and saline tastes soothe or pacify the deranged bodily Váyu." Thirdly because, a drug or a substance is named after the nature of its taste, as a sweet drug, a saline sub- tance, etc. Fourthlv because, its primary importance is based on the inspired utterances of the holy sages (Rishis) which form the sacred hymns and verses of the Vedas,"and such passages as " sweets to be collected for the purposes of a religious sacrifice," etc., are to be

Chập, XL. ] SUTRASTHANAM. 367 . found in them, Hence taste is the most important factor in the science of medicine and forms the primary attribute of a medicinal drug. But, later on, we shall have occasion to speak of that.

Certain authorities however, (who reject the two aforesaid theories), hold the potency (Viryam) of a drug to be the most important factor in medicine inas- much as its therapeutic action, whether purgative, emetic, or both, or cathartic, or pacifying, or astrmn- gent, appetising, pressing (diawing to a definte head) or liquefacient, or constructne, tonic (vitalisıng) or aphrodisiac, or inflammatory, absorbing, caustic, or bursting, or intoxicating, soporific, killing or antitoxic, depends upon its potency. The potency of a drug is either cooling or heat-making owing to the two- fold (hot and cool) nature of the temperament of the world. According to several authorities the potency of a medicinal drug may be classed as either hot or cool, emollient or dry, expansive or slimy, mild or keen, so as to embrace the eight differ- ent attributes in all. These potencies of medicinal drugs serve their respective functions by overpowering their (drugs') tastes with their specific strength (inten- sity) and virtues. As for example the decoction of the roots belonging to the group of the Mahá- Panchamulam, though possessed of an astringent taste which is subsequently transformed into a bitter

368 . THE SUSHRUTA SAMHITA. [Chap, XL.

one, acquires the virtue of pacifying the deranged Vayu out of its heat-making potency. Similarly, the pulse known as Kulattha though possessed of an astringent taste, and onion though endued with a' pungent one, respectively soothe the same deranged humour of the body through the oleaginous character of their potencies. On the other hand, the expressed juice of sugar-cane, though possessed of a sweet taste, tends to augment or aggravate the deranged Váyu owing to its cooling potency. The drug Pippali, though a pungent substance in itself, proves soothing to the deranged Pittam, owing to its mild and cooling potency. Sımilarly, an Amalakam frutt, though acid in taste, and Saindhava, though saline, respectively tend to pacify the deranged Pittam. The drug Kakamáchi, though of a bitter taste, and fish, though sweet, respectively aggravate the Pittam, owing to their thermogenetic potency. Similarly, Mulakam (Radish), though pungent, increases the Kapham of the body, on account of its emollient potency , and Kapittham, though acid, soothes; and honey, though sweet, tends to pacify the deranged Kapham owing to the dry character of its potency. The aforesaid instances have been cited by way of illustration.

Authoritative verses on the sub- Ject :- Tastes, which are possessed of dry, light.or

Chap. XL. 1 SUTRASTHANAM. 36ģ

expansive potencies, fail to pacify the deranged Váyu, though otherwise they may prove soothing to that deranged humour. Similarly, tastes, which are or- dinarily reckoned as pacifiers of the deranged Pittam, fail to produce that effect in the event of their being endued with a keen, light or heat-making potency. Likewise, tastes, which are commonly found to soothe the deranged Kapham, tend to aggravate it in the event of their being possessed of potencies which are respectively heavy, cool and emollient in their character .* Hence the potency of a drug is the most important factor in the science of medicine.

But certain authorities dissent from the above-said view, and attach the highest importance to the process of digestive (chemical) reaction (Vipáka) for the reason, that all ingested food, properly or improperly digested in the stomach, proves wholesome or other- wise to the body. Certam authorties on the subject hold that digestion develops all the several tastes.t

According to others, tastes such as, sweet, pungent and acid, follow upon the completion of the process of digestion (by way of reactionary result or transformation).

• Flavours such as, sweet, acid and saline, subdue the deranged Vayu. Tastes such as, sweet, bitter and astringent are antibihous in their efficacy, while thosc, which are pungent, bitter and astringent, are antiphlegmagogic in their virtues. t The process of digestion is followed by a reactionary taste, which may, be either sweet, purgent acid, astringent, bitter or saline. 47

370 THE SUSHRUTA SAMHITA. { Chap. XL.

It is needless to say that the hypothesis is based on erroneous data, inasmuch as the fact of acid digestion (acid taste developed at the lose of the digestive process or reactionary acidity) is contrary both to the properties of matter and the collective ex- perience of the race embodied in the dictum of the Shastras, and which should be rather ascribed to the acid taste of the Pittam remaining in an undigested or unassimilated condition owing to imperfect gastric digestion. The probability of a saline dgestion (a reactionary saline taste following upon the close of the digestive process) should be necessarily presumed, if the fact of an acid digestion were to be upheld as a tested and corroborated principle of medical science. The hypothesis of an acid digestion (re- actionary acidity) does not preclude the possibility of a similar saline one owing to the participation of the natural taste (saline) of the bodily Kapham in the process of digestion, as is said of Pittam in the preceding instance. Hence the theory that only three tastes, such as sweet, acid, and pungent are developed through digestive reaction, appears to be untenable, and naturally points to the doctrine that a sweet taste (partaken of by a man) brings on a sweet tasted digestion ; an acid taste (reactionary acidity) begets acid digestion, and so on, a taste of whatsoever kind partaken of by a man imparting its specific character to his digestive reaction.

Chap. XL. ] SUTRASTHANAM. 371 . Those, who adhere to the last. named doctrine, endeavourto substantiate it by the following analogy, and argue that as milk kept boiling in a basinplaced over.a fire does not change its natural sweetness (with the change of its temperature), as cereals such as Shali- rice, wheat, barley, Mudga, etc. sown broadcast in the ground do not part with their inherent, generic attributes (through their successive stages of develop- ment), so the tastes of food-stuff do not alter even after being boiled in the heat of the digestive organs.

Others, on the contrary, assert that weak tastes are naturally merged in the strong ones in the course of digestion. And since the consensus of expert opinions on the subject serves only to increase the confusion on account of their differences and bigoted antipathy, we shall judiciously refrain from indulging in idle theories on the subject.

Only two kinds of digestion (digestive reactionary tastes) have been noticed in the Shastras, such as, the sweet and the pungent, the first being heavy and the second light. The specific properties of the five essential material principles of the world such as, the earth, water, fire, air and sky may be roughly described as heaviness and lightness, the two attri- butes which appertain to their fundamental natures. Heaviness forms the characteristic attribute of earth

372 THE SUSHRUTA SAMHITA. [ Chap, XL.

and water, while lightness stands for the essential properties of fire, air and sky. Hence the digestion of all food-stuff may be described as oither heavy (Guru) or light (Laghu).

Authoritative verses on the sub- Ject :-- Of substances under the process of digestion, those, which are characterised by attributes, specifi- cally belonging to earth and water, are called substances of sweet (heavy) digestion ; while those which aie permeated with the specific properties of air, fire and sky are called substances of pungent (light) digestion (easily digestible articles of food). We have fully stated the text of the controversy as regards the primary importance of drugs and their tastes, virtues, potencies and digestive reactions, as well as the views of those who build their theories on the separate or exclusive importance of any of the five afore-said factors. The wise and the erudite set an equal importance to each of them, and ascribe the curative efficacy of a medicine to the co-opera- tion of all these five factors. A drug or a sub- stance sometimes destroys or originates a deranged condition of the humours through the dynamical action of its native or inherent properties, sometimes in virtue of its specific potency and sometimes by natural taste or digestive (chemical) reaction. Digestive reaction is impossible without drug potency. There is

Chap. XL. J SUTRASTHANAM. 373

no potency without a taste, and taste without a drug or substance is an absurdity. Hence a substance (vegeta- ble or otherwise) is the greatest of them all. A taste and a substance are correlative categories from the time of their origin, like a body and an embodied self in the plane of organic existence. Since an attribute per se can not be possessed of another attri- bute, the eight kinds of potency (properties) can only appertain to a substance and not to a taste, which is an attribute in itsclf. Substances are digested in an organic body and not the six tastes sımply for the reason of their being invisible and intangible in themselves. Hence a substance is the greatest of all the aforesaid five factors (of substance, taste, virtues, etc.) and the attributes lie mnherent in the substance.

Unscrutable and unthinkable are the virtues of drugs (medicines), which are above all rules of syllogism ; and hence drugs (medicines), which have been observed to be efficacious from time immemorial, as well as those laid down in the scriptures on medicines, should alone be used in the course of a medical treatment. A learned physician should think it a sacrilege to logically dispute the efficacy of a medicine of tested virtue, and which has been adopted after generations of careful observation and is instinc- tively pronounced by men as a beneficial remedy.

374' THE SUSHRUTA SAMHITA. [ Chap, XL.

No amount of logic will alter the nature of things, nor persuade the drugs of the Amboshtha group to exercise a purgative virtue. Hence an intelligent physi- cian should adhere to the officinal recipes given in the books on medicine, and not introduce innovations, however logical or probable, into the realms of applied or practical Therapeutics.

Thus ends the fortieth Chapter of the Sutrasthanam in the Sushruta Samhita, which deals with drugs and their flavours, virtues, and digestive (chemical) transformation

CHAPTER:XLI, Now we shall discourse on the Chapter, which treats of the specific properties of, drugs (Dravya- Vishesha-ViJnaniya-madhyayam).

The five fundamental principles* such as the earth (Kshithi), water (Ápa), fire (Teja), air (Marut) and Sky (Vyoma) enter into the composition of all substances in the world, and the predominance of any of them in a particular substance determines its character. Accordingly a thing is denominated as a substance of dominant earth principle, or one marked by a pre- dominance of fire, air or ether.

Parthiva Drugs :- A thing or substance, which is thick, pithy, compact, dull, immobile, rough, heavy (hard to digest), strong smelling and largely has a sweet taste marked by a shade of astringent, is called a substance of dominant earth (Parthivam) matter. Such a thing increases the firmness, strength, hardness and rotundity of the human body, and is possessed of gravity (the virtue of moving the bowels).

Apyam Drugs :- Similarly, a thing or subs- tance, which is cold, moist, glossy, devoid of keenness, takes time to be digested, is mobile, compact, soft,

• These may be translated as Solid, Liqhid, Gas, Ether, and Btherion in the parlance of modern science.

376 THE SUSHRUTA SAMHITA. [ Chap. XLI.

slimy, sappy, and is largely endued with an acid, saline or sweet taste marked by a shade of astringent, is called a substance of dominant water (Apyam) principle. Such a thing soothes and imparts a glossy character to the body, keeps it moist, favours the adhesion of its parts, and increases its liquid contents.

Taijasam Drugs :- A thing or substance, which is heat-making, pungent and keen, subtle in its essence, permeates the minutest capillaries, and is dry, rough, light, and non-slmy in its character and has strong properties and a taste which is largely pungent marked by a shade of saline, is called a substance of the dominant principle of fire (Taijasam). Such a thing naturally evinces an up-coursing tendency in the body, produces a burning sensation in its inside, helps the process of digestion and spontaneous bursting (of abscesses), increases the temperature of the body, strengthens the eyesight, improves the complexion and imparts a healthful glow to it.

Vayaviyam Drugs :- A thing or substance, which is subtle in its essence, and is dry, rough, light, cold and non-slimy, increases tactual sensation and is endued with a largely astringent taste marked by a shade of bitter, is called a substance of the dominant principle of air (Váyaviyam). Such a thing removes the slimy character of the internal organism, produces lıght-

Čhap, XLÌ. ] SUTRASTHANAM. $77

ness, dryness and emaciation of the body, and increases the speculative or contemplative faculty of the mind. '

Akashiyam Drugs :- A thing or sub- stance, which is smooth, unctuous, and is subtle in its nature, soft or pliant in its consistency, expansive (mn the internal organism), porous, soundy and non-slimy in its character without any definite taste, is called a substance of the dominant principle of sky (Ákáshıyam). Such a substance produces softness, light- ness and porosity of the body.

It may be mnferred from the foregoing illustrations that there is not a single substance in the world but is endued with certain curative virtues. Drugs or substances, used in specific combinations and according to the indications of a disease under treatment, prove curative in virtue of their native virtues and potencies. The time, during which a drug or a medicine exerts its curative virtues, is called its Kála or the period of action. That which immediately results from the use or application of a medicinal remedy is called ts Karma or physiological action. The principle, in virtue of which the action is performed, is called its potency or Viryam. That, in which the action takes place, is called its receptacle or Adhikaranam. The means by which it is effected is called its agency or Upáya, while that what it accomplishes is called its therapentic effect or Phalam.

Of these the drugs of purgative virtue are possessed

THE SUSHRUTA SAMHITA. ' t Chap. XLt.

of attributes which specifically belong, to the earth and water. Earth and water are heavy, and natur- ally gravitate downward owing to their heaviness. Honce it is inferred that purgative drugs are largely endued with the specific attributes of earth and water, in virtue of which they are more strongly attracted towards the centre of the earth (gravity). Drugs endued with emetic properties are possessed of attributes which form the characteristics of fire and air. Fire and air are light, and naturally ascend upward owing to their lightness. Hence it is inferred, that emetic (Vamana) drugs are largely possessed of attributes, which are upcoursing in their nature. Drugs or substances endued with both emetic and purgative virtues are charac- terised by attributes belonging to both the aforesaid elements (earth and fire).

Drugs, which soothe the deranged bodily humours, are permeated with qualities which specifically belong to the principle of the sky. Astringent (Sangrahaka) drugs are endued with attributes, which specifically belong to the air owing to the drying character of the latter element. Appetising (Dipana) drugs are largely possessed of attributes which belong to the material principle of fire. Lekhana (Liquefacient) drugs or sub- stances are endued with attributes which belong to fire and air. Constructive or restorative (Vringhanam) drugs or substances are endued with 'attributes which speci-

Chap. XLL. ] 4 SUTRASTHANAN.

fically belong "to earth and water. Thesd 'inferences should be carefully remembered at the time of ipre- scribing medicines.

14 Authoritative verses on the sub- Ject :- The deranged bodily Váyu readily yields to the curative efficacies of drugs possessed of attributes, specifically belonging to the earth, fire and water, while the deranged Pittam is speedily soothed or restored to its normal state by drugs having attributes, specifically belonging to the earth, water and air. Similarly, the deranged Kapham is pacified by drugs possessed of attributes which characterise the sky, fire and air.

• The bodily Vayu is increased by the use of drugs possessed of attributes which specifically belong to the sky and air, while the Pittam is increased by the use of those which are largely endued with the specific attributes of fire. The bodily Kapham of the body is. increased by the use of drugs which are largely endued with the specific attributes of the earth and water. Thus having ascertained the dominant attributes of drugs, a physician should use them for the pacification of two or more of the deranged " humours of the body according to the exigencies of a case.

Of the eight-fold potencies of a drug, such as cooling, thermogenetic, oleaginous, heavy, parchifying, plastive, keen and slimy, keennew and thermogenetic

:380 THE SUSHRUTA SAMHITA. [ Chnp, XLI.

potency should be ascribed 'to the attributes of fire .; cooling potency and that of engendering slime, to the predominance of the attributes of water in a drug or substance ; oleaginousness, to the predominance of the attributes of the earth and water; plasfive potency, to the predominance of the attributes of water and the sky ; parchifying potency, to the excess of the attributes of air; non-slimy potency (Vaishadyam), to the predo- minance of the attributes of earth and ar ; and heavy and light digestion, to the same cause.

Of these, oiliness and thermogenetic potency prove curative in iespect of the deranged Váyu, while cooling potency, plastive potency, and that of engendering slime subdue the deranged Pittam. Keenness, parchifying and non-slimy potencies conquer the deranged Kapham. Substances, which are heavy in digestion, destroy the deranged Váyu and Pittam, while those which are light in drgestion (easıly digestible substances) prove curative in respect of the deranged Kapham.

Of these, softness coldness and heat may be per- ceived by touch The properties of slimmness and its opposite may be perceived by the eyes and touch. The properties of dryness and oiliness of a drug may be percerved with the eyes; keenness of a drug from the fact of its producing pain in the mouth ; and [heat and cold, by the sensation of comfort (pleasure) or discomfort-A. Text] The fact of heavy (insufficient)

Chap. XLI.] SUTRASTHANAM 381 . digestion should be inferred from the frequent passing of stool and urine, as well as from the expec- toration of Kapham, while the contrary should be presumed from the constipation of the bowels, retention of urine and disorders of the abdominal Váyu (flatulence, distension of the abdomen, etc.). A specific taste is detected in material principles of similar properties. As for evample, a drug or a substance, which is heavy and endued with a sweet taste, should be deemed as belonging to the group of the earthy matter (largely possessed of attributes characterising earth-mattcr). Similaily, a substance, which is sweet and r'ly in its character, should be regarded as belonging to one in which the principle of water predominates.

Authoritative verse on the sub- Ject :- Properties, which characterise drugs and substances, may be as well found in a human organism, and the normal* continuance, aggravation or dimi- nution of the deranged humours is due to the action of the drugs (substances).

Thus ends the forty-first Chapter of the Sutrasthanam in the Sushruta Samhita which treats of specific properties of drugs.

CHAPTER XLII.

Now we shall discourse on the Chapter, which treats of the specific properties of flavours (Rasa- Vishesha-Vijnaniya-madhyayam).

The properties of sky (Ákásha), air (Pavana), fire (Dahàna), water (Toya) and earth (Bhumi) are sound touch, colour, taste and smell, each of the preceding elements possessing properties less by one than those of the one immediately succeeding it in the order of enumeration .*

[Since a matter is designated after the name of the preponderant natural element, which enters mnto its composition], taste is said to be a water-origined prin- ciple. All material elements are inseparably connected with one another, and there is a sort of interdependence among them, each one contributing to the continuance of the other and jointly entering, to a more or less extent, into the composition of all material substances. This water-origined flavour (Rasa), which becoming mo- dified through its contact with the rest of the material

*To put it more explicitly the property of sound belongs to the sky (Akásha). The properties of sound and touch appertain to the air (Vayu). The properties of sound, touch and colour form the characteristics of Fire (Teja). Sound, touch, colour and taste form the specific properties of water (Toya). Sound, touch, celour, taste and smell mark the earth matter (Bhumi),

Chap. XLIt.1 'SUTRASTHANÁM.

elements, admits of being divided into sik different kinds, such as sweet, acid, saline, pungent, bitter and astringent. These, in their turn, being combined with one another, give rise to sixty-three different kinds .: A sweet taste is largely endued with attributes which specifically appertain to the material principles of earth and water. An acid taste is pre-eminently possessed of attributes, which belong to the elementary principles of earth and fire A saline taste is mostly endued with attributes which characterise the elements of water and fire. A pungent taste is largely possessed of attributes, which mark the elementary principles of air and fire. The specific attributes of air and sky predominate in a bitter taste. The specific properties of earth and air should be regarded as dominant in an astringent taste.

Tastes such as sweet, acid and saline are endued with the virtues of subduing Vayu. Tastes such as sweet, bitter and astringent are possessed of the virtue of subđuing the deranged Pittam. Tastes such as pungent, bitter and astringent tend to subdue the deranged Kapham. The Váyu is a self-origined principle in the human organism. The Pittam owes its.origin to the bodily heat (Agneya), while the origin of Kapham is ascribed to the presence of watery (Saumya) principle in the body. Tastes such as sweet, etc. are augmented by

384 THE SUSHRUTA SAMHITA. ' [ Chap. XEII.

causes in which they have their origin, and prove soothing or pacifying in respect 'of causes other than those which produce them.

According to certain authorities, there are only two kinds of tastes, owing to the two-fold (hot and cold) nature of the temperament of the world. Of these the tastes such as sweet, bitter and astringent are cold in their properties, while the pungent, acid and saline ones exercise fiery or heat making virtues. The tastes such as sweet, acid and saline are heavy and emollient in their character, while the pungent, astringent and bitter ones are dry and light The watery (Saumya) tastes are cold. The fiery (Ágneya) ones are hot.

Coldness, dryness, lightness, non-sliminess, suppress- ion (of the urine or ordure) form the characterstic properties of the Váyu. An astringent taste should be considered as possessed of the same properties as the Váyu, and hence it (astringent taste) increases the coldness, dryness, lightness, non-sliminess and arres- tiveness of the latter with its specific coolness, dryness, lightness, non-sliminess and arrestiveness.

Heat, pungency, dryness, lightness, and non-slimi- ness form the specific properties of the Pittam. A pun- gent taste, which is possessed of the same properties as the Pittam, respectively increases the heat, pungency,

Chap, XLII ] . SUTRASTHANAM. . 385 dryness, lightness and non-sliminess of the -latter with the help of similar properties of its own,

Sweëtness, oiliness, heaviness, coldness 'and slimi- ness form the specific properties of Kapham. A sweet taste, which is possessed of the same properties as the Kapham, respectively increases the sweetness, oiliness, heaviness, coldness and sliminess of the latter with the help of similar properties of its own. A pungent taste is endued with properties which are contrary to those of the Kapham, hence the sweetness, oiliness, heaviness, coldness and sliminess of the latter, are respectively destroyed by the pungency, dryness, lightness, heat and non-sliminess of the former. These have been cited only by way of illustration.

Characteristics of Tastes :- Now we shall describe the characteristics of tastes. A taste, which is pleasant, proves comfortable to, and contributes to the life-preservation of a man, keeps his mouth moist, and increases the quantity of bodily Kapham, is called Sweet (Madhura). A taste, which produces tooth-edge and increased salivation, and increases the relish for food, is called aoid (Amla). A taste, which imparts a greater relish to food, pro- duces sallvation and softness of a part, is called saline (Lavana). A taste, which produces a burning sensation at the tip of the tongue attended with a tingling of the part and headache, and is instantaneously followed 49

386 THE SUSHRUTA SAMHITA. ( Chap. XLII.

by a running at the nose (fuent coryza) is called pungent (Katuka). A taste, which gives rise to a. sort of sucking sensation at the throat, removes the slimy character of the cavity of the mouth, gives rise to the appearance of goose-flesh on the skin, and increases the relish for food, is called bitter (Tikta). A taste, which brings about the dryness of the mouth, numbs the palate, obstructs the throat, and gives rise to a drawing, pressing sensation in the region of the heart, is called astringent (Kasháya).

Specific virtues of tastes : -Now we shall describe the specific virtues of tastes. Of these, the sweet taste is possessed of the virtue of increasing the quantity of lymph-chyle, blood, flesh, fat, bone marrow, albumen (ojas), semen, and milk in a parturient woman. It materially contributes to the growth of bones, strengthens the eyesight, favours the growth of hair, improves the complexion of the body, brings about the adhesion of fractured bones (Sandhanam), and purifies the blood and the lymph- chyle. Likewise, it proves wholesome to infants, old and weak men and ulcer-patients (suffering from Endocarditis-Urah-Kshata) and s most coveted by bees and ants. It exhilarates the mind as well as the five sense-organs, relieves thirst, swooning and a burning sensation of the body, and originates Kapham. Similarly, it favours the germination of intestinal

Chap. XLIt. . -SUTRASTHANAM. 387. . parasites. Largely and exclusively partaken of, it brings on cough, dyspnœa, flatulence (Alasaka), vomiting, sweet taste. in the mouth, hoarseness of the voice (aphonia), worms in the intestnes, tumours, elephantisis, Vasti-lepa (mucous deposit in the blauder), Gudopolepa (mucous or slimy deposit in the anus), and Abhisandya (ophthalmia), etc.

Acid taste :- An acid taste should be regard- ed as a digestant of assimilated food, and is endued with resolving, appetising and carminative properties. It sets in the natural emission of flatus and urine, restores the natural movements of the bowels, lessens the tendency to spasms, and gives rise to an acid (digestive) reaction in the stomach, and to a sensation of external shivering. It orginates a slimy or mucous secretion and is extremely pleasant or relishing. An acid taste, though possessed of the aforesaid virtues, brings on tooth-edge, with sudden closing of the eyes, appearance of goose flesh on the skin, absorption of Kapham and looseness of the body in the event of its being largely partaken of to the exclusion of all other tastes. Owing to its fiery character, the taste under discussion sets in a process of suppuration in cuts or burns, or in incised, lacerated or punctured wounds, as well as in those, which result from external blows, or are due to fractures, swellings, or falls, or are brought about as the after effects of any idiopathic distemper,

388 THE SUSHRUTA SAMHITA. [ Chd: XLIt.

or which are tainted with the urine of any venomous animals or through contact with any poisonous animal or vermin. It gives rise to a burning sensation in the throat, chest and the region of the heart.

saline taste :- A saline taste is possessed of corrective (purgative and emetic) virtues, favours the processes of suppuration and spontaneous bursting of swellings, brings about the looseness or resolution of any affected part (ulcer), is heat-engendering in its property and proves incompatible with all other tastes. It cleanses the internal passages or channels of the organism and produces softness of the limbs and members of the body. A saline taste, though possessed of the aforesaid properties, may bring on scabies urticaria, œdematous swellings, loss or discolorati on of the natural complexion of the body, loss of virile potency, dstressing symptoms affecting the sense-organs, inflammation of the mouth and the eyes, hæmoptysis, Váta-rakta (a kind of leprosy) and acid eructations etc., in the event of its being largely partaken of to the exclu- sion of all other tastes.

Pungent taste :- A pungent taste is endued with appetising, resolving (Pachana) and purifying properties in respect of ulcers etc.), and destroys obesity, languor, deranged Kapham and intestinal parasites. It is antitoxic in its character, proves curative in

Chap. XLIL. 3 SUTRASTHANAM.

cases of Kushta (skin diseases) and itches, and removes the stiffness of the ligaments. It acts as a sedative and reduces the quantity of semen, milk and fat. A pungent taste, though possessed of the aforesaid virtues, may bring on vertigo, loss of consciousness, dr ness 'of the throat, palate and lips, burning, sensation and a: high temperature of the body, loss of strength, tremor, a sort of aching or breaking pain, and a neuralgic pain (Vata Shula) in the back, sides and the extremities, etc. in the event of its being latgely partaken of in exclusion of all other tastes.

Bitter taste :- A bitter taste serves to restore the natural relish of a person for food and brings on a sense of general languor. It is a good appetiser, and acts as a good purifying agent (in respect of ulcers, etc.), and proves curative in itches and urticaria. It removes thirst, swoon and fever, purifies mother's milk, and is possessed of the virtue of drying up urine, ordure, mucous, fat and pus, etc. A bitter taste, though possessed of the aforesaid properties, may bring on numbness of the limbs, wry-neck, convulsions, facial paralysis, violent headache, giddiness, and an aching, cutting and breaking pain, as well as a bad taste in the mouth in the event of its being largely partaken of in exclusion of all other tastes.

Astringent taste :- An astringent taste is possessed of astringent, healing, styptic (Stam-

THE SUSHRUTA SAMHITA. [ Chap: XLII4

. bhana), purifying, liquefacient, drying and contracting virtues. It lessens secretions from mucous membranes. An astringent taste, though possessed of. the above- said properties, may bring on the peculiar type of heart disease known as (Hridioga) parchedness of the mouth, distention of the abdomen, loss of speech, wry-neck (Manya Stambha), throbbing or quivering and tingling sensations in the body with contraction of the limbs and convulsions, etc.

Now we shall make a general classification of the drugs according to their taste.

Madhura-Groups .- The drugs forming the groups known as the Kakolyadi-Gana, as well as thickened milk, Ghee, lard, marrow, Shalı and Shashtıka rice, Yava, Godhuma, Másha pulse, Shringátaka, Kasheruka, Trapusha, Erváruka Alávu, Kálaukata Ankalodya, Piyála, Pushkara, Vijaka, Káshmarya, Madhuka (Moula), Drákshá, Kharjura, Rájádana, Tála, Nárikela, modifications of the expressed Juice of Ikshu (Sugarcane), Valá, Atıvalá, Átmaguptá, Vidári, Pyashyá, Gokshuraka, Kshiramorata, Madhuliká, and Kushmánda etc. are generally included within the Madhura group.

Acid Groups :- The fruits known as Dádima, Ámalaka, Mátulánga, Ámrutaka, Kapittha, Karamarda, Vadra, Kola, Práchiná-Ámalaka, Tintıdhi,

Chap. XLII. ] SUTRASTHANAM 391

Koshámra, Bhavya, Párávata, Vetraphala, Lakucha, Amla-Vetash, Dantashatha and curd, whey, Sura, Shukta, Sauvira, Tushodaka and Dhányamla, etc. are generally included within the acid group.

Saline Group :- The different kinds of salt such as, Saindhaba, Sauvarchala, Vida, Pákya, Romaka, Sámudraka, Paktrima, Yavakshára (nitrate of potash), Ushara and Suvarchika collectively form the Saline group.

Pungent Group :- The component drags which form the groups known as the Pippalyádi and the Surasadı-Ganas and Shigru, Madhu-sigru, Mulaka, Lashuna, Sumukha, Shitashiva (camphor), Kushtha, Devadáru, Harenuká, Valguja-phalam, Chandá, Guggula, Mustha, Langalaki, Shukanasa and Pilu etc. and the components of the group known as Salasaradı gana collectively form the pungent group.

Bitter Group :- The component members of the groups of medicinal drugs known as the Aragva- dhádı-Gana and the Guduchyadi-Gana together with Mandukparni, Vetra-karira, Harıdrá, Dáruharidrá, Indra-yava, Varuna, Svadu-kantaka, Saptaparna, Vrıhati, Kantakárı, Shankhini, Dravanti, Trivrıt, Kritavedhana, Karkotaka, Káravellaka, Vártáka, Karira, Karavıra, Sumanah, Sankha-pushpi Apámárga, Tráyamáná, Ashoka, Rohini, Vaijayanti, Suvarchalá,

THE SUSHRUTA SAMHITA.

Punarnavá, Vrishikáli and Jyotishmati, etc o constitute the bitter group.

Astringent Group :- The component mem- bers of the groups known as the Nyágrodhade-Gana, the Amvashtadi-Gana, and the Priyangvádi and the Rodhrádi Ganas, Triphalá, Shallaki, Jambu, Ámra, Vakula, Timduka fruits, Katakha fruits, Shaka fruits, Pashánabhedaka, the fruits of trees known as the Vanaspatis (lit : lords of the forest, such as the Vata, the Ashvattha etc.) and most of the component members of the group known as the Salasaradi Gana, as well as Kuruvaka, Kovidáraka, Jivantı, Chilli, Pálanká and Sunishanuaka, etc. and grams and pulse of the Nevára and Mudga species, collectively form the astringent group.

These tastes, in groups of different combinations, number sixty-three in all; as for example, fifteen, computed by taking two at a time ; twenty, computed by taking three at a time ; fifteen, computed by taking four at a time ; six, computed by taking five at a time and six, being severally computed, thus making up an aggregate of sixty-three.

Authoritative verse on the sub- Ject :- The man, who gradually habituates him- .self to the use of each of the six aforesaid tastes,

enjoys a sort of immunity from their injurious action in the same manner as, a strong man, who makes him- self successively accustomed to the action of the three deranged humours of his bouy, is not easily affected by their pathogenetic properties.

Thus ends the forty-second Chapter of the Sutrasthanam in the Sushruta Samhita, which treats of the specihc properties of Hlavours.

50

CHAPTER XLIII. .

Now we shall discourse on the Chapter, which treats of the mode of administering emetics (Vamana-Dravya - Vikalpa-Vijnaniya- madhyayam).

Of all emetic fruits the Madana (seeds) should be deemed as the best (most active). Madana fruits should be dried in the sun and powdered. Then a Pala weight (eight tolas) of the powder should be stirred in a decoction of Pratyakpushpi, Sadá-Pushpı, or Nimva, and given to the patient with honey and Saindhava salt, for emesis. As an alternative, a potion consisting of the powders of raw Madana fruits, stirred in a decoction of Vakula and Ramyaka, and heated in fire, should be administered with the addition of honey and rock-salt. A gruel, consisting of sesamum rice and powders of green Madana fruits, boiled together, should be given to the patient. Likewise matured though not ripe Madana fruits should be stored in a box made of the blades of Kusha grass. The box should be plastered over with a composition of cowdung and clay and kept buried in a bushelful of Yava, Tusha, Mudga, Másha pulse or Sháli rice for eight consecutive nights. Then having extracted them, fully burst out, with the heat of the covering grain, their kernels should be separated from

Chap. XLIII. ] SUTRASTHANAM. 395

their seeds and dried in the sun. Then having pasted them with curd, honey and the levigated paste of sesamum they should be again dried in the sun, after which they should be kept mn a clean vessel. A Pala weight of the aforesaid prepared powder should be pounded in a decoction of Yastimadhu or of any of the drugs of the Kovidárádı group over mght, and given to the patient on the following morning, through the medium of honey and Saindhava salt. The patient should take it looking towards the north or the east, and the following benedictory Mantra should be recited on the occasion.

Metrical texts : -"May the gods Bramha, Daksha, Ashvis, Rudra, Indra, the earth goddess, the moon, the sun, the fire, the wind, the concourse of holy sages (Rishis) and the material elements with the ( urative properties of drugs they origmnate and nourish, preserve thee. May the potion prove wholesome to you, as the elivirs prove wholesome to the Rishis, the nectar to the gods, and ambrosia to the good Nagas."

This emetic medicine should be specially employed in cases of catarrhal fever, catarrh, and mnternal abscess. In case of insufficient or unsatisfactory action of the potion, the drugs known as Pippali, Vachá, and a paste of Gaura-Sarsapa and Saindhava salt should be added to it.'It should be administered warm and in repeated doses until the symptoms of emesis would fully

3y6 THE SUSHRUTA SAMHITA. [ Chap. XLIH.

appear. In the alternative, powders of Madana kernels soaked in and saturated with their decoction and subsequently dried, should be administered through the same vehicle (decoction of the Madana kernels) ; or milk cream boiled with the kernels of Madana fruits should be administered with honey; or a barley gruel made with milk prepared as above should be prescribed for the purpose. This emetic measure should be resorted to in cases of Hæmatemesis or in Hæmorrhage from the bowels or generative organs and burning sensation in the heart due to the action of the deranged Pıttam.

Milk, boiled with the kernel of a Madana fruit, should be curdled, and the cream of the curd or the curd itself so prepared should be used for emetic purposes in cases of water-brash, vomiting, syncope and dyspnœa. The essence (Rasam) of the seed pulps of Madana fruits should be pressed out and condensed in the manner indicated in connection with the extraction of oil (Sneha) of Bhallátaka, and the patient should be made to lick that condensed essence in cases where the Pittam would be found to have shifted into the natural seats of Kapham. Sun-dried and pulverised Madana fruits, mixed with a decoction of Jivanti, may be administered in its stead.

A decoction of the kernels of. Madan seeds (Majja), saturated with powders of Pippali, Yadi or a potion consist-

Chap. XLIII. ]. . SUTRASTHANAM. 397 .

ing of the same powder mixed with a decoction of Nimva or Rupika, should be prescribed in cases of lymphatic (Kaphaja) diseases due to acts of Santarpanam (use of emollient remedies), or the emesis in such cases should be effected with a decoction of Madhukam, Káshmarı and Drákshá saturated with the aforesaid powder. Thus the emetic remedies made of Madana fruits are discharged.

Pulverised Jimutaka flowers may be used in the same manner and through the same medium or with the same adjuvants and for same purposes, as the preceding (Madana fruit). Jimutaka fruits should be pulverised in their raw or unripe state and dried in the sun, and a gruel made with milk boiled with the same powder should be given to a patient for emesis; or milk-cream, boiled with the powder of Jimutaka fruits (lit :-- flowers*) powdered in their mature or hardened (Romesha) state, should be given ; or the surface cream of milk boiled with the powders of full grown (Aromasha), greenish yellow Jimutaka fruits, or a Surá (wine) made of their decoction should be prescribed. These emetic remedies should be used in cases of disinclination for food through the action of deranged Kapham (lymphatic derangements), cough, dyspnœa, jaundice and in phthisis as well, like the compounds of Madana fruits described

• Fruits include fowers

398 THE SUSHRUTA SAMHITA. [Chap. XLIII.

before. Mature Kutaja or Kritavedhana fruits may be used for emetic purposes in similar combinations and through similar mediums as the Madana fruits described betore. Powders of Iksháku fruits (Kushuma), similarly prepared with milk, curd, etc., may be used for emetic purposes in cases of cough, asthma, vomiting and non-ielish for food due to the action of deranged Kapham (lymphatic dısorders).

The emetic compounds of Dhámárgava flowers are identical with those of the kernels of Madana fruits, the former being regarded as specifically indicated I cases of chemical poisonng, Gulma (mnternal gland), abdominal dropsy, cough, asthma, as well as in diseases due to the action of deranged Kapham (lymphatic dısorders) "The pulps or kernels of Kritavedhana seeds should be soaked in the expressed juice of emetic drugs and subsequently reduced to powder. The powder, so prepared, should be strewn over an Utpala or any other flower and the patients should be made to smell it in the case where the Kapham would be found to have changed its seat with the bodily Váyu. Likewise, in cases of excessive derangement of the bodily humours, the patient should be given a stomachful of barley gruel and then made to eject the contents of his stomach by causing hım to smell such a medicated flower. Sternutatoric (Shiro-virechanam) or emetic or purgative drugs prove most efficacious after

Chap, XLIII. ] SUTRASTHANAM. 399

being soaked in or saturated with the expressed juice of their own.

Authoritative verses on the sub- ject :- Thus a general outline of the leading characteristics ot the emetic drugs in general has been given. An intelligent physician should choose an emetic remedy in consideration of the season of the year and the strength of the disease, and should try to set in the process of ejection in a patient either with the help of the expressed juice, paste or powder of the piescribed drug duly administered through the medium of an article of food ot drink, o1 through an electuary.

Thus ends the forty-third Chapter of the Sutrasthanam in the Sushruta Samhita which deals with the choice and mode of administenng emetics

CHAPTER XLIV.

Now we shall discourse on the Chapter, which treats of the choice of purgatives (Virechana- Dravya-Vikalpa - ViJnaniya - madhya- yam.)

Metrical Texts :- Of the purgative roots, the roots of reddish Trivrita should be deemed the most effective. The barks of Tilvaka and the fruit known as Haritaki are the most potent of all purgative barks and fruts. Similarly, the oil of castor seeds (Eranda-Taila), the expressed juice of Káravelliká and the milky exudations of Sudha plant are the most effective of all such purgative oils, ex- pressed juices and milky exudations of plants, etc. These drugs or substances form the principal purgative remedies (In our pharmacy), and we shall discuss the mode of their administration m successive order.

A purgative remedy consisting of the sound and matured roots of Trivritam, soaked in the expressed juce of the principal purgative drugs and subsequently pulverised and mixed with a considerable quantity of Saindhava salt and powdered Nágara, should be administered through the medium of curd or sour rice gruel, etc. to a patient, suffering from a disease due to the derangement of the bodily Vayu.

Chap. XLIV 1 SUTRASTHANAM. ,40i. The same powder mixed with modifications of sugar- cane juice (such as treacle, sugar etc.), or with decoctigns of drugs belonging to the Madhuradi group . (Ķakolyádi-gana), or with milk, should be prescribed for, ,a patient laid up with Pittaja distemper." In diseases due to the deranged action of the Kapham the same powder should be administered with a decoction of Guduchi, Arishta or Triphalá, or with the addition of pulverised Vyosha and cow's urine.

One part of the same powder (Trivrit), mixed with one part of old treacle and the drugs known as Trivarnaka, and Tryushana, should be administered for purgative pur- poses in a disease (due to the concerted action of the deranged Váyu and Kapham). As an alternative, a Prastha mea sure (four seers) cf the decoction of the Trivrit roots, mixed with a Kudava measure (half a seer) of their paste, and a Karsha (two tolás) weight of Saindhava salt and Nágara, and boiled together, and then formed into a condensed compound should be used; or one part of the paste of the same roots, mixed with half a part each of rock-salt and powdered Nágara, should be administered through the vehicle of cow's urine. A compound consisting of one part of each of the following drugs viz., powdered Trivrita roots, Nágara and Haritaki, and a half part of each of such drugs as powdered Maricha, Devadaru, Vidanga and ripe Puga nuts, mixed with rock-salt, and administered through 51

402. THE SUSHRUTA SAMHITA. [ Chap. XLIV.

the medium of cow's urine, should be considered as an effective purgative (in diseases of whatsoever type).

Powders of purgative drugs taken in adequate measures and soaked in their own juice should be boiled with their roots and made into pills (Gutiká) with clarified butter and administered as occasion would arse. As an alternative, powders of pur- gative drugs pasted with clarified butter boiled with their roots should be made into boluses, and the intelligent physician should administer them through the medium of clarified butter, prepared as above, whenever necessary. A quantity* of treacle should be kept boiling over an oven, and a (halt part) of the pu'verised purgative roots should be cast into it, a little before it is completely boiled. Then the basin should be taken off the fire, and powders of aromatic drugs known as Trnjáta strewn over it, and the compound sub- sequently made mnto boluses (Gutiká) of adequate sıze according to the requirements of the case under treatment.

One part of any of the pulverised purgative drugs (such as the Trivrit roots, etc.) should be boiled with four parts of their own decoction, and one pait of pow- dered wheat steamed in the fumes of a separate quantity of a similar boiling decoction, should be pounded with a quantity of clarified butter boiled and prepared with

• The quantity of old treacle should be equal to the aggregate weight of the other drugs in the compound under similat circumstances.

Chap. XLIV. ] SUTRASTHANAM. ' 493 . the same decoction. Then having cooked a quantity of thin treacle m a separate atensil, powders of wheat and purgatrve drugs prepared as above, should be cast into it, immediately before being completely cooked, and the vessel should be taken down from the oven and allowed to cool. Then this confection (Modaka) should be perfumed with aromatic drugs and regarded as ready for use. In short, this purgative Modaka is good food as well.

Purgative preparations of Mudga, etc. :- The soup of Mudga pulse saturated with the decotion of a purgative drug, and taken with clarified butter and rock salt, acts as a good purgative as well. Similarly, soups of other pulses (such as the Musara, etc.) soaked in a decoction of any of the purgative drugs and drunk with the aforesaid adjuvants, exert purgative virtues. Drugs possessed of emetic properties may be used through the preceding media of pulse- soups as well.

A bit of sugar-cane should be longitudinally split, and then paste of Tribhandi should be placed in its middle ; then it should be tied up (with the blades of Kusha grass), and plastered over with a coat of clay, and inserted in a gentle fire of dung cake. After that, it should be taken out of the fire, fully roasted ; the juice squeezed out and cooled, would prove a good purgative to a patient laid up with a Pittaja distemper.

THE SUSHRUTA SAMHITA. [ Chap. XLIV.

A compound consisting of equal parts of' sugar and powdered Ajagandhá, Tvakkshiri, Vidári and Trivrit and licked with honey and clarified butter, proves curative in a'fever with thirst and a burning sensation of the body.

*A compound consisting of one part of pulverised Trivrit and a quarter part each of the drugs known as Tvak, Patram and Maricha, and administered with an adequate quantity of honey and sugar, should be regarded as a good purgative for delicate persons.

A Pala weight of sugar should be boiled with a half Kudava weight of honey, and Trivrita powders to the weight of a quarter part (of the combined weight of honey and sugar) should be added to the boiling compound at the later part of the cooking. The remedy should be administered cool, and looked upon as a good purger of Pittam.

A compound consisting of equal parts of pow- dered Trivrit, Shyámá (Vriddha-Daraka), Yavakshára, Shunti and Pippali, and taken with honey, acts as one of the most effective purgatives in diseases due to the action of the deranged Kapham.

Over-ripe Pathyá, Káshmari, Dhátri, Dádima and Kola fruit taken with their seeds or stones, should" be boiled (with a quantity of water weighing , sixteen times their combined weight). The decoc- tion thus obtained should be boiled with (castor)

Chap, XEIV. 1 . SUTRASTHANAM. 4°5 oil, and the juice of Amlaphala etc. (to the weight of a quarter part thereof), should be added to it. The whote shouid be boiled togethet until reduced to a considerable consistence. The powders of the three aromatic drugs (Trisugandha) and Trivrit* should be then added to it, which should be administered to a patient as an electuary with honey. This remedy will prove a good purgative in respect of a delicate person of Kaphaja temperament. A compound, consisting of one part of powdered Nili fruit, one part of powdered Tvak and Ela,and two parts of pulverised Trivrit, and mixed with an adequate quantity of sugar, and taken with honey and the juice of Amlaphalam, should be regarded as a purgative remedy possessed of the virtue of destroying the concerted action of the three deranged humours of the body.

A compound, consisting of equal parts of powdered Trivrit, Shyámá (Vriddhadáraka), Pippali and Triphalá and made into a confection (Modaka) (with the addition of honey and sugar), should be regarded as one of the most potent cures (purgatives) for Sánnipata (simul- taneous derangement of the three vital humours), hæmoptysis and fever.

A compound consisting of three parts of Trivrit,

• The weight of honey and pulverised Tvrit should be equal to a fourth part of the entire quantity of medicine taken at a time. 1'

406 THE SUSHRUTA SAMHITA. [ Chap XLIV. 0 one part of Triphalá, one of Yavakshára, one of Krıshná (Pippali), and one of Vidanga, pounded together and used as an electuary with. the addi- tion of honey and clarified butter, or made into boluses (Gutiká) with treacle, proves curative in cases of enlarged spleen, in Gulmas due to the action of the deranged Kapham and Váyu, in Halımaka Chlorosis), as well as in cases of abdominal dropsy, etc. The present remedy (purgative) is one of the most harmless purgative compounds (of our pharmacopœia). A pur- gative compound consisting of Shyámá (Vriddhadáraka), Trivrit, Nil1, Katvı, Mustá, Durálabhá, Chavya, Indra- yava and Triphalá, adminıstered thiough the vehicle of clarified butter, essence of meat, or water, is com- mended to persons of dy temperaìnent. Preparations of Purgative Asavas (Wines) :- All purgative drugs* should be duly boiled in water. Three parts of the decoction thus prepared should be mixed with two parts of cold powdered barley (Phantam) and again boiled over a fire. Then after boiling it, it should be taken down from the oven, cooled and poured into a pitcher previously coated inside with a special plaster.t Then according to the difference of the season (cold or hot),

• Several authorities exclude the plant known as Sudhá (Manasá), while others stick to Trivrita alone in cxclusion of all other drugs t A new earthen pitcher is fiist washed with water and dricd in the shade Then its inside i5 coated with a plaster of honey and powdered Pippal and is fumigated with the fumes of Aguru (Eagle wood).

Chap. XLIV 1 SUTRASTHANAM. 407 . the pitcher should be kept buried in a heap of paddy for a month, or a fortnight. It should be taken out and understood to be ready for use as soon as it would emit a winy or fermented odour Asavas (fermenting liquours)' of animal urines and alkalıne substances should be likewise prepared in the foregoing manner.

Preparations of purgative rice Sura (Wines) etc. :- Quantities of Masha pulse and Shálı 1ice should be respectively first soaked and washed m a decoction of purgative roots Then they should be dried and pounded together and made into balls, which should be subsequently dried in the sun and agam pulverised. After that a separate quantity of Shali rice steamed in the vapours of the aforesaid decoction, and kept apart, should be made into cakes. Then thiee parts of these cakes should be mixed with one part of the aforesaid powdered ball. The compound thus obtamned should be soaked in an adequate quantity of that purgative decoction previously kept apart in an earthen pitcher of the plastered type, described before. The Surá should be deemed ready for use, as soon as it would emit the pecuhar honey-like smell. Surás of emetic drugs should be likewse made in the same manner. Preparations of purgative Souvira- kas (Barley Wines) :-- Tuvrt roots and drugs

• For imparting to it the necessary Enzyme.

408 THE SUSHRUTA SAMHITA. [ Chep. XLIV.

belonging to the groups of Vidárigandhá and major Panchamulam, as well as Murvá, Shárngashtá, Sudhá, Haimavati, Triphalá, Ativishá and Vachá should be mixed together and then set apart in two equal parts. A decoction should be made of one of them, while the other should be reduced to a state of powder. After that, a quantity of well thrashed and huskless barley should be soaked in the aforesaid decoction for seven days, and should be subsequently dried and fried a little. Then three parts of the latter and one part of the aforesaid powder (powdered Trivrita roots etc.) should be mixed together and soak- ed in the aforesaid cold decoction of those drugs. The mixture should be then kept into an earthen pitcher of the foregoing type and administered in ade- quate doses as soon as the characteristic winy smell ot the mixture (Játarasa) would be detected. The pre- paration is called the purgatıve Sauvirakam. *

Preparations of purgative Tusho- dakam (fermented liquors of barley with husks) :- The drugs enumerated in connection with the foregoing preparation should be mixed together and divided in halves and kept in two separate vessels. One half of the mixture should be well-thrashed and tied up in a. piece of clean linen with a quantity of unthrashed barley in husks and should be boiled with a decoction of Ajashringi in a separate basin. Then barley in husks

SUTRASTHANAM,A . should be separated from the rest of the romponents of the mixture'after it has been thoroughly cooked. Then three parts of these barley grains subsequenly thrashed should be again soaked in their decoction, and a fourth part of the aforesaid pulverised drugs (such as the 'roots of Trivrit, etc.) should be added to it, and the entire mixture should be kept in an earthen pitcher of the before mentioned type. This preparation is called Tushodakam (lit: Washings of husks', and should be used as soon as the characteristic smell of fermentation (Jatarasa) would be emitted from the pitcher. The processes of preparing Sauvirakam and Tushodakam have been described. They should be used after the expiry of six or seven mghts from the date of their being mn the pitcher.

The rules and processes regarding the preparation of Trivrit compounds hold good in cases of similar pre- parations made of the rest of purgative drugs (such as, Danti, Dravanti, etc.)

The roots of Danti and Dravanti should be first pulled up and collected, after which they should be dried in the sun, After that, they should be mixed with honey and pasted Pippali and placed in a box of Kusha grass firmly tied up and plastered with a layer of clay. The box should be put into a fire of dried cowdung cakes. The compound inside the plastered grass box should be cooked according to the process of Putapaka, 52

410 THE SUSHRUTA SAMHITA. [ Chap. XLIV,

and should be taken out and used in diseases due to the action of the deranged Kapham and Pittam and in combination and through vehicles described in connec- tion with the purgative compounds of Trivrit.

Pastes (Kalkas) and decoctions of Danti and Dra- vanti should be boiled with clarified butter, and Chakra Tailam (sesamum oil pressed mn an oil mill). The clarified butter, thus cooked and prepared, would prove curative in cases of Erysipelas, Kaksha, burning sensation of the body and Alaji, while cases of Meha, Gulma, retention of flatus, (kapham) and obstruction of the bowels would piove amenable to the oil above described. Diseases due to the retention of urme, semen and Váyu or fecal matter readily yield to one of the four oily substances (Chatuh-sneha, oil, clarified butter, lard and marrow) cooked and prepared with the paste and decoction ot Danti and Dravantı.

A compound consisting of Danti, Diavanti, Maricha, Kanakáhvayá, Yavásaka, Vishva-veshaja, Mridviká, and Chitraka powdered together and successively soaked in cow's urmne for seven days, should be administered for purgative purposes, through the med:um of clarified butter. A diet of powdered barley, stirred m honey, should be given to the patient after the assimilation of the abovesad medicine. Diseases such as indigestion, pain at the sides, jaundice, enlargement of the spleen as well as those due to the combmned action of the

Chap. XLIV. ] SUTRASTHANAM. . deranged Kapham and Pittam readily yield to the curative efficacy of this purgative remedy.

Twenty pulverised Pathyás mixed with the powders of Danti and Chitraka roots, each weighing a Pala in weight, as well as with two tola weights each of powdered Pippali and Trivrit, should be cooked with eight pala weights of treacle. The com- pound thus prepared should be made mto ten large balls of confection (Modaka), each of which should be taken on every tenth day. Warm water should be used for drinking and bathing purposes while using the medi- cine, which does not entail any stiict regimen of conduct (as non-exposure to cold wind, etc.). It proves curative mn dysentery, jaundice, pile and cutaneous affections and subdues the three deranged humours of the body.

Trivridashtaka :- The nine following drugs, viz. Trıkatu, Trijáta, Mustá, Vidanga and Ámalaka taken in equal parts, and eight parts of Trivit, and two parts of Danti roots should be separately pulverised and sieved through a piece of thin linen. The powders thus prepared should be pounded together and mixed with six parts of sugar and a little quantity of honey and rock salt .* Cold water should be given to the patient after he had taken the medicine, which proves curative

• The term little (Ishat) in the present instance stands for a quarter part.

THE SUSHRUTA SAMHITA. ' [Chap. XLIV.

in colic pain in the bladder (Vasti-Shula), thirst, fever, vomiting, anasarca (Shotha), chlorosis and vertigo. It does not entail any strict regimen of conduct like other purgatives and acts as a good eliminator of poison. The compound is called the Trivridáshtakam and is specially recommended m Pittaja affections. Persons, suffering from diseases due to the action of the deranged Pittam and Kapham, should take the medicine through the vehicle of milk. The medicine should be prescribed for rich persons, owing to its dietetic character.

Purgative barks :- The external skin of the Lodhra bark, to the exclusion of its inner lining, should be taken and pulverised. The powder, thus prepared, should be divided into three equal parts, two of which should be soaked in a decoction of the same (Lodhra) bark and filtered twenty-one times according to the process laid down in connection with the preparation of alkals. The remaming third part of the powders should be soaked in the aforesaid filtered decoction and subsequently dried in the sun, and again soaked mn a decoction of the drugs, which collectively go by the name of Dashamulam. The medicine should be prescribed in forms (wines, electuaries, etc.) pre- viously described in connection with the Trivrit compounds.

The mode of preparing and administering purgative medicines out of barks endued with similar virtues has

Chap, XLIV. ] SUTRASTHANAM 413 been described. We shall presently deal with those made with purgative fruits.

Fruit 'Purgatives :- Sound and stoneless Haritakis administered in the way of Trivrit com- pounds prove curative in all fornis of disease and in malignant sores and internal abscesses. They are the best of elixirs and improve the intellectual faculties. Haritaki and Vidanga, as well as rock salt, Nágaram, Trivrit and Maricha mixed in equal parts and taken with cow's urine, act as good purgatives. Similarly, powders of Haritaki, Bhadra-dáru, Kushtham, Puga-phalam, Saindhava salt and Shringaveram taken through the medium of cow's urine, act as good purga- tive. Foi purgative purposes, a man should lick a com- pound conssting of the powders of Nilıni fruits, Nagara, Abhayá and treacle and subsequently drink a good draught of warm water. A compound composed of Haritakıs pasted with a decoction of the drugs con- stituting the gioup of Pippalyádi and a bit of Saindhava salt, exerts an instantaneous purgative action.

Haritakis eaten with Nagaram or treacle and with a bit of rock salt added to it, is an excellent stomachic. The specific virtue of Haritaki consists in restoring the normal condition of the bodily Vayu (laxative), in rejuvenating an used up or exhausted frame, and in soothingly invigorating the sense organs. Haritaki destroys all diseases, which are due to the use of

414 THE SUSHRUTA SAMHITA: [ Chap. XLIV.

sweet or richly cooked dishes (Santarpanam) such as, thirst, etc. Amalakam is cooling, and refrigerent ; it sub- dues Pittam and Kapham and is antifat m its virtues. Vibhitakam is cooling ; it subdues Pittam and Kapham. The gioup of medicinal fruits known as the Triphalá consists of Haritaki, Amalakam and Vibhitakam, which are collectively marked by an acid-astringent taste with a shade of bitter and sweet. Powdered Triphalá regularly taken with clarified butter of a three quarter part of its own weight acts as a regular panacea and is endued with a rejuvenating virtue.

All fruits possessed of purgative properties, should be used in the manner described in connection with Haritakı with the exception of Chaturangulas. The Chaturangula fruit should be collected in the proper season, and then kept buried for a week in a bed of sand. After that, thev should be unearthed and dried in the sun, and their stones or seeds (lit marrow) should be taken out. Then the essential oil of the seeds should be extracted by pressing them in an oil-mill lıke the seeds of sesamum, or by boiling them with water (hot expression). The oil is a good purgative for a child up to its twelfth year.

Hot water taken after having licked a compound consisting of Castor oil saturated with powdered Kushthá and Trikatus, acts as a good purgative. Castor oil taken with a decoction of Triphalas, double its own

Chap. XLIV. ] SUTRASTHANAM. 4/5

measure, or with milk or extract of meat, acts as a good purgative, which should be prescribed for infants, old men, of persons debilitated from the effects of ulcer cachexia, or of delicate constitution.

I have finished describing the preparation and applı- cation of fruit purgatives. Now hear me, O Sushruta, discourse on similar milky exudations of plants and trees, etc. which are possessed of purgative properties. The milky juice of a Sudha plant is the strongest of all purgatives, which being mprudently used by a medical ignoramus, may be attended with dangerous consequences, while the same in the hands of a judicious physician proves strong enough to dis- integrate a mighty accumulation of deranged humours and to successfully combat many an irremediable dis- temper.

One part of the decoction of each of the drugs constituting the group of major Panchamulam and Vrihatı, etc. should be mixed with one part of the milky juice of a Sudhá plant (thus forming an eighth part of the whole compound). After having boiled it over a charcoal fire, the compound should be taken with two Tola (kola) weights of any acid liquid (such as wine, sour rice gruel, cream of curd, etc.) mn the manner of Trivrit compounds. A gruel made of nce saturated with the milky exudation of a Mahavriksha, or a sweetened, porridge-like preparation of the same substance (Utká-

416 THE SUSHRUTA SAMHITA. [ Chap, XLIV.

rika) made with treacle, should be deemed as possessed of purgative properties: As an alternative, an electuary composed of sugar, clarified butter and the milky juice of a Snuhi plant, should be used for purgative purposes.

Powders of Pippali soaked in the milky juice of the same plant should be used with rock salt for moving the bowels. Powdered Kampillakam made into boluses with Snuhi juice may be as well prescribed for the same end. Powders of Saptalá, Shankhını, Danti, Trıvrit and kernel of Aragvadham, should be saturated with cow's urine and then soaked in the milky juice of a Snuhi plant successively for seven consecutive days .* A smell of the powder thus prepared and strewn over the flower-garlands, and clothes worn by a man whose bowels are easily moved, acts as a mild purgative.

The use and preparation of purgative remedies concocted with roots, barks and milky exudations of plants, etc. have been described, which should be prescribed after carefully considering the nature of the case under treatment and according to their specific mndications.

A compound consisting of three Shána weights (one tola and a half) of powdered Trivrit, three

• The mode of preparing the porrdge is as follows -First the wheat should be saturated with the milky juice of a Maha Vriksha and then macerated The powder should be then cooked with milk and treacle and made into a thick porndge

Ćhap. XLIV. ] SUTRASTHANAM.

Shána weights of powdered Triphala pulp, and three Shána weights of powdered Vidanga, Pippali and Yavakshára; mixed and pounded together, should be licked with honey and clarified butter, or they should be made into a confection with treacle for purgative purposes. The medicine does not entail any strict regimen of diet and conduct. It is one of the most effective remedies (of our pharmacopœia) and proves curative in Gulmas, enlargement of the spleen, cough, Halımakam ( chlorosis ), non-relish for food and in diseases due to the action of the deranged Kapham and Vayu. A wise and mtelligent physician should administer purgative medicines through the vehicles of clarified butter, oil, milk, Madya (wine) cow's urine, meat essence, or through the expressed juice of drugs, or through articles of food, or in forms of electuary. The six kmnds of purgatives are the milky exudations, expressed juices, pastes, decoctions, cold infusions and powders of medicinal drugs or herbs, and each of these preceding factors should be deemed stronger than the one immediately following it in the order of enumeration.

Thus ends the forty-fourth Chapter of the Sutrasthanam in the Sushruta Samhita, which treats of the choice of purgatives.

53

CHAPTER XLV.

Now we shall disceurse on the Chapter, which deals with the rules to be observed in respect of liquid substances in general (Drava-Dravya-Vidhi- madhyayam).

Water Group :- Atmospheric, or rain water is possessed of a non-patent taste. It is ambrosial in its nature, pleasant and beneficial to life. It is enlivening,* mnvigorating or strength-giving, + re- frigerent, frigorific, antipyrotic, anti-hypnotic, and conquers vertigo, drowsmness and fits of fainting. It is most wholesome to the. human body. After having fallen upon the surface of the earth it acquires one of the six different tastes according to the nature of its receptacle such as, a river, or a Nada (a river with a masculine name), a pond, a tank (Vápi) t, a Kupa §, a Chunti |, a fountain, an Artesian spring a Vikira T, fallow land (Kedár), or a pond covered over with a growth of aquatic plants

• Enlivens the body during fits of fainting and such like cases. t Imparts strength to the exhausted or emaciated frames $ A tank or a large well with its sides protected by buttresses of masonry work. $ A well with flights of masonry steps descending to its bottom. I An ordinary well, unprotected by buttresses and unprovided with steps. T A flow of subterranean water dug out of a bed of sand.

Chap, XLV. } SUTRASTHANAM. 419

(Palvala). Certain authorities maintain that heavenly or atmospheric water having fallen on a red, brown, grey, yellow, blue or white coloured soil, respectively. assumes a sweet, acid, saline,,pungent, bitter or an astringent taste. But the theory is not a sound one in as much as the comparative predominance of the attributes of the five material principles in a particular soil determines the taste of the water contained therein. Water, contamned or collected in a soil marked by a predominance of the attributes of earth-principle, acquires an acid and saline taste. Water, contained in a soil marked by a predominance of the attributes of fire, acquires a bitter and pungent taste. Water, contained in a soil marked by a pre- dominance of the attributes of air, acquires an astringent taste. The sky is devoid of all tastes, and hence, the water contained in a soil, which is largely possessed of the specific attributes of that element, is characterised by the absence of any taste whatever. Only the last named kind should be used for drinking purposes where atmospheric water would not be available. Atmospheric water (Antariksha Jalam), in its turn, may be divided into four classes such as, rain water, hail water, frost water or dew, and snow water, of which the first is the best for its lightness. Rain water may be divided into two classes such as the Gangam and the Sámudram,

420 THE SUSHRUTA SAMHITA: [ Chap XLV.

according as the rain-cloud is charged with vapours evaporated from the bosom of the Ganges or the sea. Gangetic rain generally descends in the month of Ashvina, but both kinds should be subjected to a test. The test in the case of Gángam rain water consists in exposing to it, for a Muharta (forty-eight minutes), a quantity of undiscoloured Shali rice in a silver bowl which is not extremely softened by boiling. To ascertain whether it is Gangetic rain water or not, Gangetic rain water should be ascertained from the fact of the aforesaid Shalı rice not being in any way affected mn its colour; whereas a change in its colour under exposure, as well as the fact of its being formed into shreddy or seedy balls mixed with slimy secretions, would indicate that the rain water had been formed of the vapours of the sea (Sámudram), and should be regarded as extremely unwholesome. Rain water from a cloud entirely formed of sea-vapours and collected in the month of Áshvina, is as wholesome as what is technically known as Gangetic ramn water, but the latter is the best of the several kmnds of atmos- pheric water.

The means of collecting atmospheric (rain) water is as follows :- A broad piece of clean and white linen should be hung out in the open air, (with a stone placed across the middle to dip its centre of gravity). The rain water thus collected should be kept in a

Chap, XLV. ] SUTRASTHANAM. 421

vessel. As an alternative, rain water flowing from the waterspouts of a house should be collected in a clean receptacle, and subsequently poured nto a golden, silver or an earthen vessel. The water thus collected can be taken at all times, and may be substituted by any other terrestrial water in the event of its not being available at the time.

Terrestrial water ıs generally marked by a pre- dominance of the specific properties of the sky, and admits of being grouped tunder seven sub-heads such as, well-water, river-water, lake-water, tank-water, fountain water, spring (Artesian) water, and Chunti (well unprovided with masonry steps) water. Atmospheric or spring water should be used for their high efficacy during the rains (Varsha). All kinds of water may be used in Sharat on account of their clearness. Lake or tank water should be used in Hemanta ; well and foun- tam water, in spring* (Vasanta) and summer; and Chunti water, as well as all water not of recent origin, nor due to an excessive down-pour or inundation, should be used during Právrit.

Metrical Texts :- He falls an easy victim to internal and external diseases (cutaneous affections), etc., who drinks of or bathes in a pool of water,

• The " rains " in the present passage should be interpreted to mean the end of the rainy season or the month of Ashvina, and not the month of Bhadra, as its use is specially forbidden in that month,

422 THE SUSHRUTA SAMHITA. [ Chap, XLV.

which is full of poisonous worms, or is saturated with urine or fecal matter, or is defiled with germs of vermin or decomposed animal organisms, or is covered over with the growths of aquatic plants, or is strewn over with withered and decomposed leaves, or which in any way is rendered poisonous and contaminated, as well as he, who drinks and bathes in the freshly collected water of a pool or a reservoir during the rains.

A sheet of water, which is entirely covered over with the growths of aquatic plants such as, moss, zoophytes, water weeds, lotus leaves, etc, or which looks turbid owing to oozy mire, or is not exposed to the currents of fresh air, nor ilfamined by the sun or the moon, and is possessed of a definite smell, colour, and taste, should be regarded as contaminated or defiled (Vyápannam). Water may be affected with regard to the six categories. of touch, sight, taste, smell, potency, and chemical transformation or re-action (lit : digestion). Roughness, sliminess, warmth, and the production of a shivering sensation (lit : tooth-edge) are the tactual defects (Sparsha-Dosha) of defiled water, whereas a varied colour, and the presence of mire, sand, and shreds of moss are the defects, which mark its look or appearance (Rupa-Dosha). A distinct taste marks the water, which is affected as regards its taste (Rasa-Dosha), while an unpleasant smell is the characteristic

Chap. XLV. ] SUTRASTHANAM .. 423

of the water, which is affected as regards its smell (Gandha-Dosha). The water, which being taken gives rise to thirst and to a sense of heaviness of the limbs, colic, and a flueut coryza, is said to be affected or vitiated in its potency (Virya-Dosha), whereas that, which takes a long time to be digested, or is retained in the stomach for an inordinate length of time, is said to be affected as regards digestion or chemical transformation (Vipáka-Dosha). Atmospheric water is free from the abovesaid defects. The defiled or contaminated water should be purified by boiling it, or by heating it in the sun, or by immersing a red-hot iron, or hot sands or stones in the same, and its smnell should be removed by perfuming it with the Nágeshvara, Champaka, Utpala, or Pátalá flowers, etc.

Metrical Texts :- Water should be drunk perfumed in a golden, silver, copper or an earthen goblet, or in a bowl made of bell metal or of precious stones. Contaminated water, as well as rain water accumulated in an improper season, should never be used for drinking purposes, inasmuch as it tends to derange the fundamental humours of the body, and is positively injurious to the human system. The man, who drinks, or bathes in, any contaminated water without previously purifying it as before directed, incurs the risk of being speedily affected with œdema, jaundice, cutaneous affections, indigestion, dyspnœa,

424 THE SUSHRUTA SAMHITA. [ Chap. XLV.

cough, catarrh, colic pains, abdominal glands, ascites or any other dreadful disease.

There are seven modes of purifying water such as, by immersing the Kataka fruits, the gems known as the Gomedha, the roots of lotus plants, or of aquatic mosses, a piece of linen, or a peal, or a crystal in a pitcher or vessel containing it. The bottoms of a water pitcher are made of five different shapes such as, the Phalakam (rectangular wooden stool), the Tryashtakam (octagonal wooden tripod), the Manju Valayam (rıng made of the blades of Manju gass), the Udaka-Manchiká (wooden scaffold for a pitcher) and the Shiky (pendent bracket). There are seven ways of cooling water, such as by exposing a water pitcher to currents of air, immersing a water pitcher (tied round with a piece of wet cloth) neck-deep in a vessel full of water, churning it with a stick, by fanning, o1 siphoning it by means of a piece of linen, or by burying a water pitcher underneath a bed of sand, or by keeping it suspended in a pendent bracket.

Metrical Texts :- The water, which is devoid of all smell or taste, and is pure, cool, limpid, transparent, refrigerent and pleasant, should be regarded as possessed of all the commendable traits. The water of rivers, (which drain the Jángala countries) and flow into the western sea, is light, and therefore wholesome. The water of rivers, which traverse

Chap. XLV. ] SUTRASTHANAM. ' 4z5

the marshy (Anupa) countrios and empty themselves into the eastern sea, is heavy and therefore not com- mended to 'be used. The water of rivets, which run into the southern sea, is neither too heavy nor too light owing to the fact of its traversing countries which have a Sádhárana character.

The water of rivers, which have their sources in the Sajhya mountains, begets cutaneous affections ; while the water of those, which rise from the Vindhya mountains, produces Kushtha and Jaundice. The water of rivers, which rise on the mount Malaya, begets worms and in- testinal parasites, while the water of those, that have their sources in the Mahendra mountain, begets elephantisis and abdominal dropsy. The water of rivers, which rise on the Himalaya, produces angina pectoris, (Hridroga), anasarca, diseases of the head, elephantisis, or goftre in persons using it for the purposes of life. Similarly, the water of rivers, which dram the eastern portion of the country of Avanti, or flow through its western part, begets piles ; while the water of those, which rise on the mount of Páripátra is wholesome, strength-giving, and conducive to health.

Metrical Texts :- The water of clear and swift-running rivers is light, while the water of those, which are sluggish in their courde and are covered with mosses and other aquatic plaats, is heavy. The water of rivers, which run through Marudesha (Modern 54

426 THE SUSHRUTA SAMHITA. [ Chap. XLV.

Marwar) is possessed of a bitter saline taste, or is endued with a sweet taste blended with a shade of the astringent, and is easily digestible and stength-giving in its properties.

Every kind of terrestrial water should be collected early in the morning, since it is obtained the clearest and coolest at that part of the day ; and since these two attributes by far form the most commendable traits in water.

Metrical Texts :- The water, which gets the light of the sun in the day and reflects the moon in the night, and which, moreover, neither produces Kapham nor a parched condition in the pody, should be regarded as one in virtue with the atmospheric water. Atmos- pheric water, collected in a good and proper receptacle, has the virtue of subduing the three deranged humours of the body, and acts as a pure tonic and elixir, its vntue varying with the excellence of the vessel in which it is contained. The cool and limpid washings of the gem known as the Chandrakánta Manı (the moon- stone) should be regarded as possessed of the mystic virtue of warding off the attacks of monsters and. demons, and of subduing the deranged Pittam. They are beneficial in fever and in cases of poisoning marked by a burning sensation of the body, etc.

Cold water usually proves beneficial in epileptic fits,

Chap. XLV. 1 SUTRASTHANAM.

. in hot seasons, and in a burning sensation of the body due to the deranged action of the Pittam, in blood- poisoning, .hæmoptysis, abuse of wine (Madátya), loss of consciousness, fatigue or exhaustion, vertigo, Tamaka and vomiting. The use of cold water should be avoided in pain at the sides (pleurodynia ?), in catarrh, in rheumatism, in diseases of the larynx, in distention of the stomach by gas or air, in cases of undigested fæces, in the acute stage of fever, and just after the exhibition of any emetic or purgative remedy, in hic-cough, and immediately following upon an oily or fatty drink (Snehapána). River water pro- duces Váyu and a parched condition in the body, and is light, stomachic and (Lekhana) liquefacient. On the contrary, that which is heavy, comparatively denser in its consistency, sweet, and cooling, brings on catarrh. The water of a lake 'Sarasam) quenches thirst and is strength-giving, light, sweet and astringent. The water of a pond or a tank (Tadága) produces Váyu, and is sweet, astringent, and pungent in digestion. The water from a Vápi (a large tank) subdues the deranged Váyu and Kapham, and generates Pittam, and is pungent in taste and is found to be charged with a solution of alkali. The water from a Chunti is a good digestant, sweet, and parchifying, though it does not give rise to Kapham m the system. The water from a well (Kupa) generates Pittam and is appetising. It subdues the deranged Kapham, and is light and alkalıne. The

THE SUSHRUTA SAMHITA: [Chap XLV.

water of a fountain is light, appetising, and pleasant, and destroys Kapham. The water of an Artesian spring is sweet, and subdues Pittam. It is antacid in its digestive reaction. The water from a Vikira is light, appetising, pungent, and is charged with potash (Khára). The water accumulated in an open field, or in fallow land, is heavy to digest and tends to augment the deranged humours of the body. The water of a Palvalam is possessed of the same virtue as the preceding one, with the exception that it greatly aggravates the deranged humours of the body. Sea-water has a fishy smell, and a saline taste ; it aggravates all the three deranged humours of the body. The water of an Ánupa (marshy) country is the source of many an evil. It is extremely condemnable, as it increases the slimy secretions of all the bodily organs, etc. The water of a Jangala country is free from the preceding baneful traits. It is faultless, acid in its digestive reaction (Vidáhi), is possessed of all com- mendable traits, and is pleasing and refrigerant. The water accumulated in a Sádhárana country is light, cool, pleasant and appetising (Dıpanam).

Warm water subdues the deranged Vayu and Kapham. It is antifat, appetising, diuretic, (Vasti- shodhak) and febrifuge. It proves beneficial in cases of cough and dyspnœa, and is wholesome at all times. Water boiled down to a quarter part of its original

Chap. XLV. } " SUTRASTHANAM: 499

quantity and then cooled down with all its froth and ebullitions removed, is light and limpid, and may be safely commended to the use of all. Water, boiled overnight, should not be knowingly "given to a thirsty person inasmuch as it has acquired an acid taste and will augment the internal Kapham of the body, and becomes positively injurious. Water boiled and subsequently cooled down should be given to a person suffering from any of the diseases due to an abuse of wine or to Pittam, or from a complaint brought about through the concerted action of the three deranged humours.

The water found inside the shell of a cocoanut is heavy,* demulcent, cool, pleasant and appetising etc. It is diuretic, (Vastı shodhaka) spermatopoietic, and subdues Pittam and thirst. The use of water boiled and subsequently cooled down is recommended in dysentery, burning of the skin, hæmoptysis, diseases due to the abuse of wine, or to the effects of any imbibed poison, as well as in thirst, vomiting, catarrh, vertigo and loss of consciousness. Water should be taken as little as possible by a person suffering from any of the following diseases viz., loss of relish for food, catarrh, water-brash, œdema, any of the wasting diseases, impaired digestion, abdominal dropsy, cutaneous affection, fever, diseases affecting the eyes, ulcer and diabetes (Madhumeha, etc).

• Light according to Jejjada.

430 THE SUSHRUTA SAMHITA [ Chap. XLV.

The Milk Group :- The milk of a cow, she- goat, she-camel, ewe, she-buffalo, mare, she-elephant, or of a woman, is what generally comes to the use of man .*

The milk is the white fluid essence of drugs and cereals, which enter into the food of the aforesaid milk- giving anımals, and is therefore the best of all nutritive substances (literally life-giving). It is heavy, sweet, slimy, cold, glossy, emollient, laxative and mild.

Hence it proves congenial to all sentient animals. And since milk is kindred m its nature to the essential principles of life and so very congenial to the panzoism of all created animals, its use may be unreservedly recommended to all, and is frot forbidden m diseases due to the deranged action of (Váyu) or Pittam, or in ailments affecting the mind (Mánsa), or the vascular system of man. Its beneficial and curative efficacy may be witnessed in cases of chronc fever, in cough, dyspnœa, phthisis and other wasting diseases, in Gulma (abdominal glands), insanity, ascites, epileptic fits, in vertigo, in delmium, in buining sensation of the body, in thirst, in diseases affecting the heart and the bladder, in chlorosis and dysentery, in piles, colic and obstinate constipation, in Grahani, Praváhika,

• From the construction of the present sentence in the orgmnal texts, we are warranted to include the milk of a doe, or of a she-mule, or of a cow- rhinoceros in the list, as they sometimes prove beneficial for external appli- cations.

Chap. XLV.] ' SUTRASTHANAM. 431

miscarriage and other diseases peculiar to the female repioductive organs, and in hæmoptysis. It is a refrigerant and acts as a bracing beverage after physi- cal exercise. It is a sacred, constructive, tonic, spermato- poietic, rejuvenating and aphrodisiac. It expands the intellectual capacities of a man, brings about the adhe- sion of broken or fractured bones (Sandhána) rejuvenates used and exhausted frames, forms an excellent enemata, mcreases the duration of life, and acts as a vitaliser. It is an emetic and a purgative remedy, and imparts a healthy rotundity to the frame, and which through its kindred or sımilar properties augments the quality of bodily albu- men (Ojah) and is the most complete and wholesome diet for infants, old men and persons suffering from cachexia witnessed in cases of ulceis in the chest, as well as for persons debilitated from insufficient food, sexual excesses or excessive, physical labour.

Metrical Texts : -Cow-milk is demulcent, and does not set up or mncrease the normal quantity of slimy secretions in the internal channels of the body. It is heavy and is a good elixir, and proves curative in hæmoptysis. It is cold, and sweet both in taste and chemical reaction. It subdues both Váyu and Pittam and is accordingly one of the most efficient of vitalising agents.

The milk of a she-goat is possessed of properties similai to those of a cow, and is specially beneficial to

433 THE SUSHRUTA SAMHITA. [ Chap. XLV.

persons suffering from phthisis .* It is light, astringent, appetising (Dipana), and is efficacious in dyspnœa, cough and hæmoptysis (Amlapitta-A. T.). The milk of a she-goat prcves curative in all diseases owing to the smallness of her limbs and her agile habits, as well as for the fact of her drinking comparatively a less quantity of water and living upon bitter and pungent herbs. The milk of a she-camel is parchifying, heating, light, palatable and possessed of a little saline taste. It proves curative in œdema, abdominal glands, ascites, piles, intestinal worms and Kushtha, and is a good antitoxic agent. The milk of a ewe is sweet, demulcent, heavy and proves aggravating in disorders of Pittam and Kapham. It forms a good diet in Kevalaváta and in cough due to the deranged condition of the bodily Váyu.

The milk of a she-buffalo is sweet in taste, tends to impair digestion and mncreases the slimy secretion of the organs. It is heavy, soporific, cooling, and contains more fatty matter than cow's milk.

The milk of a she-animal with unbifurcated hoofs (Ekashapha) such as, the mare, etc., is tonic, light, parchifying, sweet and acid in taste, leaving a saline after-taste, and proving curative in cases of rheumatism restricted to the extremities.

• It has been recently discovered by a German physician that tuber- ealosis lmcilli do no not thrive in goat's-blood-Translator.

Chap. XLV. ] SÜTRASTHANAM. 433

The milk of a woman is cold and sweet, leaving an astringent after-taste. It proves beneficial as an errhine and acts 'as a good wash in eye diseases. It is whole- some, vitalising, light and appetising. The milk of a she-elephant is sweet though it leaves an astringent after-taste. It is spermatopoietic, heavy, demulcent, cooling and tonic. It invigorates the eyesight.

The milk of a she-animal, milched in the morning, is heavy, cold and takes a long time to be digested owing to her entire repose (literally want ot physical exercise or locomotion) duung the might, when cooling attributes preponderate. Simlarly, the milk milched in the evening is found to be possessed of refrigerant and eye-invigorating properties. Moreover, it restores the bodily Vayu to its normal condition owing to the physical labour undergone by the animal in the day time, exposed to the rays of the sun and the currents of free air. Cold or unboiled milk is extremely heavy, and serves to inciease the slimy secretions of the organs, whereas by boiling it is freed from those injurious traits. But this rule does not hold good in the case of woman's milk, which is wholesome in its natural or unboiled state. Freshly milched warm milk should be regarded as extremely wholesome, which, being cooled down, loses its efficacious virtues and becomes unwholesome. On the contrary, over-cooked milk is heavy and fat-making 55

434 THE SUSHRUTA SAMHITA. [ Chap. XLV.

(lit :- imparting stoutness to one's body). The milk, which emits a fetid smell, or has become discoloured and insipid, or has acquired an acid taste and looks shreddy and curdled, or tastes saline, should be regarded as unwholesome and injurious.

The Curd-group :- There are three kinds of curd such as, the sweet, the acid, and the extremely acid curd. Milk curd generally leaves an astringent after-taste. It is demulcent and heat-making in its potency, as well as spermatopoietic, vitalising and auspicious. It proves curative in Pinasa (nasal catarrh), intermittent fever (Vishama Jvara), dysentery, non- relish for food, difficult urination, and general cachexia. Metrical Text :- Oweet curd greatly in- creases the slimy secretions of the organs and the quantity of fat and Kapham in the body. Acid curd deranges the Pittam and the Kapham, while the extremely acid curd vitiates the blood. Curd, which has been not perfectly curdled (Mandajatam) is acid in its (digestive) chemical reaction, acts as an inordinately strong purgative and diuretic agent, and deranges the three fundamental humours of the body.

Curdled cow's milk is demulcent, sweet in digestion, appetising, srength-increasing and acrid. It subdues the bodily Váyu and imparts a relish to one's food. Curd prepared with the milk of a she-goat is light,

Chap. XLV.] SUTRASTHANAM. 435

and subdues the detanged Pittam and Kapham. It proves curative in Vata amd wasting diseases, and is a good appetiser. Its beneficial effect is witnessed an 'cases of piles, dyspnœa and congh. Curd, pre- pared with the milk of a she-baffalo, is sweet in digestion, and spermtopoietic. It pacifies the deranged Váyu and Pittam, and serves to augment the normal quantity of bodily Kapham. It is specifically a demulcent substance. Curd prepared with the milk of a she-camel is pungent in digestion. It is found to be charged with alkali, and is heavy and a purgative, A continued use of curdled camel's milk proves curative m Váta, piles, cutaneous affections (Kushtha), worms in the intestines, and abdomimal dropsy. Curd prepared with the milk of a ewe proves aggra- vating in derangements of the Váyu and Kapham, as well as in cases of piles. It is sweet in taste and its chemical reaction increases the slimy secretions of the organs, and tends to derange the bodily humours. Curd, prepared with the milk of a mare, is appe- tising. It proves injurious to the eyes, and tends to augment the bodily Váyu. It is parchifying and hot in its potency, and is astringent in taste. It diminishes the secretions of stool and urine. Curd prepared with the milk of a woman is demulcent, sweet in digestion, tonic, pleasant, heavy, and specially beneficial to the eyes. It subdues the dernged. humours and is specially efficacious in its virtues, and is the best

436 THE SUSHRUTA SAMHITA. [Chap. XLV.

of all kinds of curd, and of all emollient remedies (Santarpanam). Curd prepared with the milk of a she-elephant, is light in digestion, subdues Kapham, and is heat-making in its potency. It impairs digestion, leaves an astringent after-taste and increases the quan- tity of fecal matter. Of all the preceding kinds of curd, the one prepared with cow's milk should be regarded as the best in virtue and quality. This curd well filtered through a piece of clean linen, imparts a relish to the food, whereas the curd, which had been prepared with boiled milk, should be deemed the most efficacious. The cloth-filtered curd subdues the deranged Vayu. It is demulcent and restorative, though it tends to increase the Kapham without bring- ing about a similar augmentation of the Pittam. The curd prepared with boiled milk subdues the deranged Váyu and Pittam, imparts a relish to the food, and acts as a good stomachic remedy. It increases the strength and the root principle of life. The cream of curd is heavy and spermatopoietic. It subdues the deranged Váyu, ımpairs digestion and is phlegma- gogic and aphrodisiac. Curd made without cream is parchifying, astringent and arrests stool and urine (Vistambhi), It increases the bodily Vayu. It is appe- tising and is comparatively lighter, a little astringent in taste, and imparts a relish to food.

The use of curd is generally prohibited in (Vasanta)

Chap. XLV ] SUTRASTHANAM.' 437 . spring, (Grishma) summer, and (Sharat) autumn, whereas it is recommended during the rains (Varsha) and in the forepart of winter (Hemanta), and in the cold season proper (Shishira). The residuary sediment of cuid (Mastu) is frigorific and refrigerant, light and purifying to the internal channels of the body. It has a sweet and astringent taste and is anti-aphrodisiac. It destroys the deranged Váyu and Kapham, and is pleasant and palatable. It acts as a speedy purga- tive, and impaits strength to the svstem and relish to the food. In this group have been described the virtues of the seven kinds of curd such as, the sweet, the acid, the extremely acid, the curd of incomplete curdling, the curd of boiled milk, curd cream, and the creamless curd, as well as the residuary sediment (Mastu).

The Takra Group :- The Takra (whey) is sweet and acid in taste, and leaves an astringent after- taste. It is light, appetising and heat-making in its potency, and has a parchifying effect upon the organism. Its curative efficacy is witnessed in cases of chemical or combinative poisoning, œdema, dysentery, diarrhœa, jaundice, piles, enlarged spleen, abdominal glands, non- relish for food, intermittent fever, thirst, vomiting, water- brash, colic and obesity. It subdues the deranged Vayu and Kapham, and is non-aphrodisiac: It is sweet in its digestive reaction and pleasant to the system, It

438 THE SUSHRUTA SAMHITA. [ Chap. XLV. . proves curative in difficult urination, and in diseases due to the abuse of emollient medicinal remedies and applications.

Metrical Texts :- A compound made of equal parts of curd and water and subsequently churned so as to have the contained cream or butter completely skimmed off, and which is neither too thick nor too thin, is called Takram. It possesses a taste blended of the sweet, acid and astringent. Waterless curd, churned with the entire butter or creamy sub- stance inherent in it, is called Gholam (a kind of whey). The use of Takram is prohibited in the hot season, nor should it be given to a weak person, nor to one suffering from an ulcer, or laid up with an attack of hæmoptysis, or to one suffering from epileptic fits, vertigo (Bhrama), or from a burning sensation in the body. The use of Takram is recommended during the cold months of the year, as well as to persons suffering from diseases due to the action of the deranged Kapham, or from suppression of stool or urine, etc., or from the effects of the deranged Váyu.

Again sweetened Takram soothes the deranged Pittam and aggravates the Kapham. Acid Takram subdues the Váyu and produces Pittam.

Metrical Texts :- In a case of deranged or disordered Vayu, acid Takram should be drunk mixed with rock-salt, and with sugar in disorders of the Pittam,

Chap. XLV. J. SUTRASTHANAM. ,439 . while in a case of deranged Kapham it should be mixed with Yavakahara and the powders of the drugs known as Vyosha. .Takrakurchika (Inspissated mılk) is astrin, gent (Grahi), parchifying and hard to digest. It produces Váyu. The Manda or the residuary sediment ot a com- pound made of the aforesaid Kurchiká and Dadhi Takram (curd-whey) is lighter than whey. Kiláta is heavy, hypnotic, spermatopoietic and subdues Váyu. Similarly, Morathat and Piyushat are sweet to the taste and restorative and aphrodisiac mn their properties.

Fresh butter (Navanita) is an albuminous substance, and is light, sweet, cooling, demulcent, pleasant, appe- tising, slightly acid and astringent. It subdues the deranged Vayu and Pittam. It is spermatopoietic, antacid in its reaction, and conduces to the improve- ment of one's memory and intellectual capacities. It proves beneficial in cases of consumption, cough, dyspnœa, ulcer, piles and facial paralysis.

Butter (of a few days standing) is heavy. It increases the quantity of fat and Kapham, and imparts strength and rotundity to the body, and proves especially wholesome to children. Butter made of thickened milk is the best of all oily or (Kshira) substances. It

• Boiled milk curdled and subsequently heated and made into a paste is called Kiláta. + The milk of a cow recently delivered, of a calf is called Piyusha till the seventh day after its birth, while, it is subsequently called Moratha till it is perfectly purified and becomes fit for tie use of man.

440 THE SUSHRUTA SAMHITA. [ Chap. XLV.

is sweet, cooling and astringent ; and imparts softness to the body, improves the eye-sight, and proves curative in hæmoptysis and eye-dıseases.

Cream subdues the deranged Váyu. It 1s a pleasing (Tarpani) tonic, is spermatopoietic, demulcent, palatable, heavy and sweet in taste and digestion, and proves remedial to hæmoptysis.

Metrical Texts :- The virtues and properties of these modifications of curdled cow-milk have been described in detail since it is the best of all kinds of milk described before. The virtues and properties of sımilar preparations made from the milk of other animals should be regarded as identical with those of the milk of the animal out of which they have been prepared.

Clarified Butter (Ghritam) :- Ghritam or clarified butter is Saumya or cooling in its essence and potency, and is mild and sweet. It slightly in- creases the slimy secretions of the organs, and acts as a lubricating moistener, proving efficacious in Udávarta insanity, eplepsy, colic, fever (chronic) and distention of the abdomen from the suppression of stool and urine (Ánáha). It is appetising and subdues the Váyu and the Pittam. It improves memory, intelligence, complexion, voice, personal beauty, amiability of features and the principle of strength (albumen, Ojas) in the body.

Chap. XLV. ] SUTRASTHANAM. 44I

It is vitalising, rejuvenating, spermatopoietic and heavy. It improves the eyesight, increases the quantity of bodily Kapham and the duration of life. It is sacred and is regarded as an appeaser of adverse fate. It eliminates poison from the body and wards off the invasions of monsters and demons.

Metrical Texts :- Clarified butter made of cow milk is sweet in digestion, and cool in its potency. It subdues the deranged Vayu and Pittam, and serves to eliminate poison from the system. It improves the eyesight and possesses excellent tonic and invigorating properties. Cow- butter, in its clarified state, is the best of all kinds of butter. Clarified butter made of the milk of a she-goat is appetising (Dipanam), eye-invigorating and strength-increasing. It proves a wholesome diet in cases of cough, dyspnœa and consumption (any wasting disease), and is light in digestion. Clarified butter prepared with the milk of a she-buffalo is sweet, heavy in digestion, and proves remedial in hæmoptysis. It 1s cooling and increases the quantity of bodily Kapham, and subdues the deranged Vayu and Pittam. Clarified butter made with the milk of a she-camel is anti-toxic, appetising and pungent in digestion. It subdues the deranged Vayu and Kapham, and proves curative in œdema, worms in the intestines, cutaneous affections, abdominal glands, and ascites. Clarified butter made with the milk of a ewe is light in 56

442 THE SUSHRUTA SAMHITA. [Chap. XLV.

digestion. It does not enrage Pittam, and prover beneficiol in caces of rigour, phthisis (Sheshs) and in dimanes due to the action of the deranged Vayw bnd Kapham, as well as in those which affect the female organs of generation. Clarified butter made with the milk of a mare (lit :- any female mammal with unbifurcated hoops) is light in digestion, heat- making in its potency, and astringent in taste. It is appetising, anuretic, and subdues the action of the deranged Kapham.

Caified butter made with the milk of a woman is possessed of eye-invigorating virtues, and should be regaded as the prototype of divine ambrosia on earth. It is light (m chgestion), anti-toxic, stomachic, and constructive. Clarifed butter prepared with the milk of a she elephant is astringent m taste, and brings about a suppression of stool and urine. It is bitter, lght, and stomachie (Agnikara), and proves earative in cutaneous affections (Kushtha), poisoning, worms in the intestines, and derangements of the Kapham.

Butter churned out of thickened milk and clarified (Kshira Ghritam) is astringent, and proves beneficial in eye-diseases, hamoptysis, epileptic fits, and vertigo.

The condensed upper stratum of clarified butter (Jhrit-manda) acts as a laxative, cures aching pain in the vagina, ears, eyes, or in the haad,

Chep. XLW ]. . SUTRASTHANAM. 443

and is recammended to be ased as an errhine, an cnna or as eyechops.

Old clarified butter is 'laxative and pungent in* digestion. It subdues the three deranged bodily humours, and prores curative in epileptic fits, obestty, insanity, abdominal dropsy, fever, chemical poison- ing, cdenm, hysteria, and in achmng pain in the vagina, cars, eyes or head. It ss appetising and is recommended te be used as eye-draps and enema, and for sternutatory purposes.

Authoritative verses on the sub- Ject : -Old or matured clarified butter proves curative mn Timira (Gutta Serena), dyspnœa, catarrh, fever, cough, epileptic fits, and Kushtam, in cases of poisoning, mental aberration, and hysteria ascribed to the influence of malignant planets. Clarified butter matured from eleven to a hundred years is called the Kumbha Gritam (Pitcher clarified butter), while that, which is older than the one of the preceding kind, is called the Maha GLritam (the great clarified butter). Kumbha Ghritam is said to be possessed of the mystic potency of warding off the invasions of monsters, while the Maba Ghritam is highly efficacious, sacred, and specifically cerative in the disease known as Timia. It acts as a prophytactic agzinst the malignant intluences of all evil spirits and baneful plamets, aud shouid be taken

444 THE SUSHRUTA SAMHITA. [ Chap. XLV.

by men in whom Vayu predominates. It subdues the deranged Kapham, and improves the strength and intellect. .

The Oll Group :-- Oils, which belong to the category of fiery (Agneya) substances, are hot or heat- making in their potencies, irritating, and sweet in taste and digestion, and are constructive (Vrinhanam), and pleasant. They expand through the entire system im- mediately after being drunk or rubbed (Vyaváyı), and are subtile, clear, heavy, and laxative (Sara). They tend to expand the bone-joints and contribute to their free and easy movements (Vikásı). They act as spermatopoietics (Vrıshyam), and purify the skın, improve the memory, and impart softness to the skin and complexion. They are flesh-making and strength-impaiting, and increase the firmness of the body. They are possessed of eye- invigorating virtues, and are anuretic, liquefacient (Lekhana), bitter and stomachic (Pachana). They cure Váyu and Kapham. They are vermifuge and pro- duce a slight Pittam, leaving an astringent after-taste. They relieve aching pain in the head, ears, and the female organs of generation (Yon), act as purifying agents in respect of the uterus, and prove curative in urticaria.

The use of sesamum oil is recommended in cases of cut, cleft, punctured, severed, lacerated, blistered, thrashed or contused wounds and ulcers, and in burns

Chap. XLV, ] SUTRASTHANAM. 445

and scalds whether due to the application of heat or any vesicant alkaline solution, as well as in bites of wild beasts and birds, etc., and act beneficially in baths, unguents and lubrications.

Metrical Texts :- Oil should be used in snuffing, and as enematas (Vasti), eye-drops, ear-drops, as well as in seasoning soups, curries and cordials, etc. It pacifies the bodily Váyu.

Castor Oil is sweet, hot 'in its potency, irrtating and appetising. It leaves a pungent astringent after-taste, and is subtile. It acts as a cleansing agent in iespect of the internal channels of the body, and is wholesome to the skin It is spermatopoietic, sweet in digestion (Vipáka), and rejuvenatıng. It purifies the semen, vagmna, and iemoves vaginal and uterine disorders, and contributes to the preservation of sound health. It improves the memory, complexion and intellect (of its user), subdues the bodily Vayu and Kapham, and cleanses the system from all mjurions principles by inducing purging.

Oils obtamned from the seeds of Nımba, Atası, Mulaka, Jımutaka, Vrıkshaka, Krıtavedhana, Arka, Kampillaka, Hastikarna, Prilhviká, Pılu, Karanja, Ingudi, Shıgru, Sarsapa, Suvarchalá, Vidanga or of Jyotishmati seeds, are irritating, light, non-heat-making in their potency, and pungent in taste and digestion. They act as a good laxative, and prove curative in diseases due to the

THE SUSHRUTA SAMHITX, [ Chap. XLV.

deranged Vayu, or Kapham, as well as in cases of Kushtha, Frameha, head disease, and intestinal parasites.

Metrical Texts :- Kshauma (Linseed) oil is · sweet. It subdues the bodily Vayu and is strength- giving, and pungent in digestion. Devoid of any eye- invigorating properties, it is hot though demulcent, and heavy. It increases the Pittam.

' Mustard oil is light, and acts as a vermifuge. It proves curative in itch and cutaneous affections, reduces Vayu, Kapham and fat, and is pungent, appetising and Lekhana (liquefacient). Oil obtained from the seeds of Ingudi is a vermifuge, and is lıght, and slıghtly bitter in taste. It proves curative in Kushtha and parasitic disorders, and affects the strèngth, semen and the eyesight of its user. The oil obtained from Kuchumbha flowers is pungent in digestion and leads to the derange- ment of all the bodily humours. It is irritating, and acid in its reaction (Vidah). It is devoid of any eye-cleans- ing property and brings on hæmoptysis.

The Oils obtained from the Kiráta-tıktaka, Atimuktaka, Vibhitaka, Nárikela, Kola, Akshoda, Jivanti, Piyála, Karvudára, Surjavalli, Trapusa, Erváruka, Karkáru, and Kushmanda seeds, etc. are sweet in taste, potency and digestion, and tend to pacify the deranged Vayu and Pittam. Cooling in their potency, they increase the stimy secretions of the organs, impair digestion, and help the copious evacuation of stool and urine,

Chap. XLV. ] .. SUTRASTHANAM. .447 .

The Oils of the Mudhaka (Maula), Kislmarya, and Palaaha seeds are sweet and astringent. They pacify the deranged Kapham and Pittam. The oils of the Tavaraka and Bhallataka are heat-making, sweet and astringent, and leave a bitter after-taste. They prove curative in diseases due to the action of deranged Vayu and Kapham, as well as in obesrty, Meha, cutaneous affections, and intestinal worms, and cleanse the system both by their emetic and purgative actions. The Oils obtained from the piths (Sara' of such trees as, Sarala, Devadáru, Gandira, Shinshapa and Aguru, are bitter, pungent and astringent mn their tastes, and act as purifying agents in respect of bad ulcers. They prove curative in skın diseases and destroy the deranged Váyu, Kapham, and intestinal worms. The Oils obtained from the seeds of Tumvi, Koshamra, Danti, Dravanti, Shyámá, Saptalá, Niliká, Kampillaka, and Shankhini, are bitter, pungent and astringent in their tastes. They serve to cleanse the system from all impurities and baneful principles through their purgative properties. They act as purifying agents in respect of malignant ulcers, and prove curative in. diseases due to the deranged Vayu and Kapham, as well as in skm-diseases (Kushtha), and parasitic complaints. Yavatikata-oil tends to subdue all the deranged humours, is slightly bitter, and acts as a good elizir. It is appetising, acid, and liquefacient .. It is holy and wholesome (Pathyam), and serves to, improve the memoay of its user. The

448 THE SUSHRUTA SAMHITA. [ Chap. XLV.

Oil from Ekaishiká seeds is sweet, and extremely cooling. It subdues the Pittam, increases the Kapham and aggravates the Váyu. The Oil of the seeds of mango stones is slightly bitter in taste, and extremely aromatic. It subdues the Vayu and Kapham. It 1s parchifying, sweet and astringent, palatable, and not highly Pittam-makıng.

Metrical Texts :- The therapeutic properties of the oils from the seeds of fruits, which have not been specifically described in the present chapter, should be considered as identical with those of the fruits or seeds of which they have been so pressed out. All the vegetable oils (Sneha) described above should be regarded as possessed of the virtue of subduing the bodily Vayu, and they possess some of the properties, which specifically belong to sesamum oil. Sesamum oil is the most commendable of all oils inasmuch as the very word, which signifies oil (Táilam), is etymologically derived from Tilam (sesamum).

The oil, myosin (Vasa), fat, marrow, and Ghritam obtained from animals, which lıve in villages (Grámya), or fiequent the marshy swamps (Anupa), or are aquatic (Audoka) in their habits, are heavy, heat-making in their potency, and sweet in taste. They subdue the bodily Vayu, while those obtained from Jangala (such as deer, etc.) or carnivorous animals, or from those possessed of unbifurcated hoofs, are light, cool in their

Chap. XLV. ] SUTRASTHANAM. 449

potency, astringent in taste, and prove curative in cases of hæmoptysis. The fat, marrow, etc. of anftnals of the Pratuda and Vishkira species (doves, pigeons, etc) reduce the bodily Kapham. Of clarified butter, oil, myosin (Vasá), fat and marrow of animals each is heavier in digestion, and possesses a greater power of subduing the bodily Váyu than the one immediately preceding it in the order of enumeration.

The Honey Group :- Honey is sweet, and leaves an astringent after-taste. It is parchifying, cold, stomachic, cosmetic, tonic, light, softening, palatable, liquefacient (Lekhanan), and fermenting (Sandhánam). It acts as a purifying and healing agent in respect of ulcers and eyes, is aphrodisiac, astringent, and tends to permeate all the minutest channels and capillaries of the organism. It is antifat and pacifies the deranged Pittam and Kapham, and proves curative in hiccough, Meha, dyspnœa, cough, dysentery, vomiting and thirst. It is a vermifuge, antitoxic and demulcent, and influences the subduing of the three deranged humours. Owing to its lightness it subdues the deranged Kapham, and proves a good antidote to the deranged Váyu and Pittam owing to its sliminess, sweetness and astringent taste.

Metrical Texts :- Eight different kinds of honey are commonly used sucht as, the Pauttikam, Bhrámaram, Kshaudram, Mákshikam, Chhátram, 57

450 THE SUSHRUTA SAMHITA. [ Chap. XLV

Arghyam, Auddalakam and Dalam." Of these the honey obtamed from the hives of bees, known as the Puttikas, is hot and parchifying owing to, their habit of sucking the juice or sap of flowers and plants without eliminating therefrom other foreign or poisonous matter, that might have become naturally or accidentally mixed with it. This kind of honey is intoxicating and acid in its re-action, and tends to aggravate the Váyu, blood and Pittam. It acts as a liquefacient or dis- cutient agent. Honey, known as the Bhramaram, Is extremely heavy owing to its extremely sweet taste and slimy character, while the one known as the Kshaudram is extiemely cool, light and liquefacient. Honey known as the Makshikam is lighter, dryer and more efficacious than the honey of the preceding class (Kshaudram), and proves specially benencial in cases of dyspnœa, etc. Honey, known as the Chhatram, is

• (1) The kind of honey obt uned from hives of large, yellow bees, is called the Pauttikam (2) The kind of honey obtained from hives of bees of the Bhramara specics 15 called Bhiamaram (3) The kind of honey obtained from hives of small, tawny biown bees is called the Kshaudram (4) The kind of honey obtained from the hives of large, brown Lees of the Makshika species is called Mak shıkam. (5) The kind of honey obtaned from the umbrella shaped hives of bees of the Chhatra species is called Chhátram (6) The honey obtained from the hives of thin-mouthed bees of the Argha species often found in ant-hills 1s called Aighyam (7) The kind of honey obtained from the hives of small brown bees of the Uddálakam species is ralled Auddalakam (8) The kind of honey found accumulated in lenves of honey-bearing plants is called Dálam

Chap. XLV. 1 SUTRASTHANAM 451 . sweet in digestion, heavy, cooling and slimy. It acts as a vermifuge, proves curative in hæmoptysis, psoriasis and Meha, ånd is possessed of a high efficacy. Honey known as the Arghyam is possessed of properties highly beneficial to the eye. It is a greater subduer of Pittam and Kapham than any other kind of honey, is astringent in taste, and pungent in digestion. It is a bitter tonic and does not generate Vayu mn the system. Honey known as the Auddalakam improves the voice and relish for food. It is antitoxic, and proves curative in cutaneous affections. It is heat-mak- ing in its potency, and acid and astringent in taste. It generates Pittam, and is pungent in digestion. Honey, known as the Dalam, is paichifying and proves beneficial in cases of vomiting and Meha. Fresh honey is constiuctive and aphrodisiac, acts as a mild laxative, and to a small extent subdues the deranged Kapham Old honey is astringent and liquefacient, and reduces fat and obesity Honey, that has attained a thickened or condensed state in course of time (Pakka Madhu), tends to subdue the three deranged humours, while thmn and immatured honey (Áma Madhu) is possessed of contrary properties, and tends to agitate the three fundamental humours of the body. In conjunction with many other drugs and medicmnal remedies, honey proves curative in vanous diseases, and partakes of the virtues of the drugs o1 substances with which it is so used (Yoga-Váhıka).

452 THE SUSHRU

G Honey is not collected from the flowers of any particular species. On the other hand, the honey- making bees cull it from the sap and juice of flowers and plants, which are mcompatible with one another in respect of their nature, taste, virtue, potency and re-actionary (chemical) effect. For these reasons, and further from the fact of it being prepared by poisonous bees, honey becomes positively injurious after contact with heat or fire, and accordingly the use of hot or boiled honey is forbidden.

Metrical Texts :- On account of its poisonous contact in its origin honey exerts a similar injurious virtue. Used mn a boiling or heated state, or in a hot country, or during the hot season of the year, or in a heated state of the body, honey is sure to prove fatal like poison. Honey is specially made injurious by hot contact owing to its placidity and coolness, and further for the reason of its being collected from the sap of a variety of flowers and plants. Atmospheric water (rain-water), like heat, serves to impart an injurious character to all kinds of honey (except the one known as the Árghyam Madhu).

Metrical Texts :- For emetic purposes honey may be administered with any other hot substance, inasmuch as it is intended in such a case that the imbibed honey, instead of being retamed or

Cha. XíV. 1 SUTRASTHANAM. 453 . digested in the stomach, should be ejected immediately after its use.

Undigested honey is more painful, or gives rise to a greater discomfort than all other undigested substances in the stomach, more so because internal fermentation and use of hot water, which are usually resorted to in a case of deranged digestion, can not be used in a case of undigested honey retained in the stomach, owing to the poisonous nature of the chemical change (Vipáka) it undergoes therein in contact with hot substances in general. Hence, undigested honey is as fatal as any poison.

The Sugar-cane group : Sugar-cane 1s sweet in taste and digestion, heavy, cool, demulcent, strength-giving, spermatopoietic, and diuretic. It produces Kapham in the body, and proves remedial in hæmoptysis, and helps the germination of worms in the intestines.

Metrical text :- There are many species of sugar-cane such as, the Paundraka, Bhiruka, Vanshaka, Shataporaka, Kántara, Tápasekshu, Kástekshu, Such1- patraka, Napala, Dirghapatraka, Nilapora, and Koshakrit. Now we shall deal with the specific

• Though the use of honey withhot substances is not forbidden in such cases, still many an experienced physician of the Ayurvedic school thinks it safe to refram from its use, lest it might be retained in the stomach for a considerable time, or find out a downward outlet and pass off with the stool.

454 THE SUSHRUTA SAMHITA. [ Chap. XLV.

virtues of each of them. The Sugar-cane of the Paundraka and Bhiruka types is cooling, sweet, demul- cent and constructive. It produces Kapham and is laxative without giving rise to imperfect gastric diges- tion. It is heavy and spermatopoietic. The Sugar- cane of the Vanshaka species is possessed of sımılar properties as the two foregoing ones, though a little alkaline in its constitution, while that of the 1 Shatapora species is a little more heat-making than that of the preceding class, and is found to subdue the deranged Vayu. The Sugar-cane of the Kántara and Tápasa species is possessed of the same virtues as that of the Vanshaka class. The Sugar-cane of the Kástekshu species is identical in its properties with that of the aforesaid Vanshaka class, though it tends to agitate the bodily Váyu. The Sugar-cane of the Suchipatra, Nilapora, Naipala and Dirghpatra species produces Váyu in the system, and subdues the Kapham and Pittam It is slightly astringent in taste and indigestible (gives rise to acidity after digestion). The Sugar-cane of the Koshakara species is heavy (in digestion), cooling and pioves curative in cases of hæmoptysis and wasting diseases in general. , Sugar-cane is extremely sweet about the roots, sweet at the middle, and saline at the tops and joints.

The juice of a sugar-cane when eaten raw is not ' marked by any acid ieaction after digestion. It is

Chap. XLV.] SUTRASTHANAM 455

spermatopoietic, and subdues the Vayu and the Kapham, and is pleasant to the taste. The juice of sugar-cane otherwise pressed out is heavy in digestion, is long. retained in the stomach, and is followed by ieactionary acidity, and arrests the evacuation o1 stool and urine. The juice of ripe sugar-cane is heavy in digestion, possessed of laxative properties, keen, and demulcent. It subdues the Vayu and Kapham. The mnspissated or half boiled juice of sugar-cane (Phanitam) is sweet in taste and heavy. It increases the slimy secretions of the organs, acts as a flesh-builder, and is devoid of all spermatopoietic properties. It brings about a simul- taneous derangement of the three bodily humours.

Common treacle is found to be charged with a little alkalı. It is sweet in taste and not too cooling. It acts as a demulcent and purifier of the blood and urine It subdues the deranged Vayu and, to a slght extent, deranges the Pittam as well. It increases fat, Kapham, and corpulency, and is possessed of tonic and spermatopoietic properties. White and purified (Shuddha) treacle is sweet in taste, and purifies the blood. It subdues the deranged Vayu and Kapham, and is one of the most wholesome diets for man. Its efficacy increases with its years.

The different modifications of treacle such as, the Matsandiká, Khamda, and Sharkara- (sugar) which are progressivly more refined, should be deemed as gaining

456. THE SUSHRUTA SAMHITA. [ Chap, XLV.

more in their cooling, demulcent and aphrodisiac pro- perties, and getting heavier in digestion in each of the successive stages of refinement. They are successively more frigorific, and beneficial in cases of hæmoptysis."

Metrical Texts :- To the properties considered as specially belonging to each of these modifications of treacle should be attributed its power of producing its own refinement and efficacy. The virtues of sugar such as, laxativeness, etc., should be regarded as proportional to its refinement, freedom from alkaline saturation, and the actual quantity of sweetening matter (lit. substance) contained in it.

Sugar prepared from concentrated honey (Madhu Sharkara) is parchifying and liquefacient. It proves beneficial in cases of vomiting and dysentery, is pleasant, has a sweet and astringent taste, and is sweet in digestion. Sugar prepared from a decoction of Yavása Sharkará (Durálabha) has a sweet and astringent taste, leaves a bitter after-taste, and is possessed of laxative properties, and subdues the deranged Kapham. All kinds of sugar tend to assuage burning sensations in the body, and prove curative in hœmoptysis, vomiting, epileptic fits, and thirst. The sweet and concentrated extract (Phánitam) of Modhuka flowers should be regarded as parchifying. It produces Váyu and Pittam, and subdues Kapham. It is sweet, astringent in its digestive transformation, and deranges the blood.

Chap. XLV. ] SUTRASTHANAM. 457 Madya Varga ( Wines and spirits) :- AlL species of wine are acid in taste, and appetising. They generate Pittam, ard impart a greater relish to one's food. They act as mild purgatives, subdue the deranged Váyu and Kapham, and are pleasing, exhilarat- ing and diuretic.

They are light mn digestion and give rise to a kind of re-actionary acidity They are keen and heat-makıng, stimulate the sense organs, expand the jomts and increase the discharge of urine and stool. Now hear me specifically desube the pioperties of each kınd of wine.

Metrical Texts :- The wine known as the Madvirkam and piepared trom the juice of such fruits as grapes and raisins, does not give rise to any sort of reactionary acidity atter its use, and accordingly is not forbidden by leained physicians even in cases of hæmoptysis. It has a sweet taste, and leaves an astringent atter-taste. It is parchifying, light and easy of digestion, acts as an aperient, and proves curative in chronic fevers, phthisis and other wasting diseases.

The wine prepared from the juice of the date palm (Khárjuram) possesses properties, which are slightly different from those of the preceding kınd. It tends to enrage the bodily Vayu, is clear, and imparts a relish to one's food, and reduces fat and Kapham. It is lıght, 58

458. THE SUSHRUTA SAMBITA. [ Chap, XLV.

has a sweet and astringent taste, is pleasing and aromatic and increases the agility of the limbs and

organs. .

The wine known as the Surá (made of rice- paste and other fermenting drugs) proves curative in cough, piles, chronic indigestion and diarrhœa, and retention of urine. It subdues the deianged Váyu and is' tonc and appetising. It purifies the breast milk of a woman and proves beneficial mn all types of diseases of the blood, as well as in wasting diseases. White Sura is used with benefit in all cases of cough, piles, diarrhœa, dyspnœa and catarrh. It builds up new flesh and tissues, and increases the quantity of blood. It is galactagoguic in its effect, and increases the quan- tity of Kapham in the body. The wine known as the Prasanna (the cream or the limpid surface of Surá) may be taken with advantage in vomiting, non-relish for food, aching or colic pain at the sides or about the cardiac region, constipation, suppression of stool and urine or flatus, as well as in all cases of obstinate constipation and derangement of the bodily Váyu. The wine prepared from barley (Yavasura) generates Pittam and tends to enrage the bodily Váyu. It is dry and slightly generates Kapham. The wine prepared from Madhulika (a kind of small barley) is heavy and generates Kapham in the body. It is long retained mn the stomach, and arrests the

Chap, XLV.]' SUTRASTHANAM. 459

evacuation of stool and uine. The Ahshiki (wine prepared from the bark of Vibhitaka trees etc.) is parchifying, digestant, and slightly produces Kapham. It is possessed of aphrodisiac properties. The wine known as the Kohala brings on the simultaneous derangement of the three fundamental bodily humours, is pleasant to the taste, acts as a purgative (Bhedya) and is possessed of aphrodisiac properties. The wine known as the Jagala (the underlying dregs or residue of wine) is astringent and heat-making m its potency, and acts as a digestant. It is parchifying, and proves beneficial in cough, thirst and phthisis. It 1s pleasant to the taste, cures diarrhœa, distention of the stomach, piles and œdema. It forms and subdues the deranged Váyu as well. The wine known as the Vakkasa contmues long undigested in the stomach owing to the fact of it being pithless. It is a good appetiser and tends to enrage the deranged Váyu, and acts as a purgative and diuretic tonic .- A. T.) It is heavy and slightly intoxicating. The' wine known as the Guda Sidhn (prepared with the boiled juice of sugai-cane and Dhátaki flowers, etc. has a sweet and astringent taste, and acts as an appetiser and digestant. Sugar wine Sharkara Sidhu, is sweet in its taste, increases one's relish for food, is appe- tising and diuretic. It subdues the deranged Váyu and is exhilarating, sweet in digestion, and increases the action (lit : rouses up) of the sense organs. The

460 THE SUSHRUTA SAMHITA [ Chap. XLV.

wine known as the Pakka Rasa Sidhu is possessed of properties similar to the preceding kinds (Sharkará Sidhu). It improves the complexion and imparts strength to the system and relish to one's food. It is pleasant, laxative, appetising and proves beneficial in cases of Kapham and piles and reduces swellings. The wine known as the Sheeta Rasika Sidhu (pre- pared from the unboiled juice of Sugar-cane in con- tradıstinction with the precedmg kınds prepared from the boiled juice of sugar-cane), acts as an anti-epispastic, and a digestant and vocal tonic, proves curative in œdema and abdominal diopsy, improves the complevion, removes the suppiession of flatus, urine and stool (Vnandha), and proves beneficial in cases of piles. The wme known as the Akshika Sidhu (prepared from a decoction of Vibhitaka with treacle etc. and improved with the flowers of Dhátaki) proves beneficial in cases of ulcer and jaundice. It is light and astringent, and has a sweet and astringent taste. It subdues the deranged Pittam and purifies the blood. The wine known as the Jamvava Sidhu (wine prepared from the expressed juice of the Jambalin fruit, a decoction of coriander seeds, treacle and Dhátaki flowers, etc.) is anuretic, reduces the quantity of urine, has an astringent taste, and tends to enrage the bodily Váyu. The wine known as the Surásava (Ásava distilled with wine instead of with water) is keen, pleasant, and diuretic. It subdues the deranged

SUTRASTHANAM 461

Váyu and Kapham, or the deranged Váyu alone, and is palatable, and possessed of a more durable intoxicating. power. The wine known as the Madhvasava wine is light, tends to disintegrate the knotty accumulations or collections of phlegm (Chhedi), and proves curative in Meha (unhealthy discharges from the urethia), cutaneous affectioas, and poisoning (antitoxic) It has a taste blended of the sweet and the astringent, is keen and antı-epispastic, and does not generate an abnormal quantity of Váyu in the system. The wine known as the Maireya (prepared from the Paishtisura, tieacle-made spirit and honey) is keen, and has a sweet and astungent taste It is mntovicating, and pioves curative in piles, Kapham and Gulma (abdominal glands'. It is antifat and a vermifuge, and is heavy in digestion, and subdues the deranged Váyu. Wines pre- pared from the juice of grapes or sugar-cane (Ikshu or Dhrakshasava) are tonic and choleric. They subdue the deranged Pittam, and serve to improre the complexion. Sidhu (wine) prepared from the Madhuka flowers is parchifying, takes a long time to be digested, and is followed by an acid re-action. It improves the strength and digestive capacity, and has an astringent taste. It subdues the deranged Kapham; and serves to aggravate the Vayu and Pittam. Wines prepared from the distilled juice of bulbs or roots should be deemed as possessed of pioperties pertaining to them individually. New wine is heavy, bad smelling, insipid,

THE SUSHRUTA SAMHITA [Chap. XLV.

unpleasant, unpalatable, and tends to increase the slimy secretions of the organs. It enrages the deranged humours of the body, takes a long time to be digested, and is followed by an acid re-action. Old Wine is sweet- smelling, acts as an appetiser, and brings on a relish for food. It is pleasant and a vermifuge, and cleanses the internal channels of the organism. It is light and subdues the deranged Vayu and Kapham.

The species of wine known as the Arishta (fermented liquor) 1s highly efficacious owing to the concerted action of a variety of drugs entering into its composition. It proves curative in a large number of diseases, tends to subdue the deranged humours of the body, and is a good appetiser. It subdues the Vayu and Kapham and is laxative and not hostle to the Pittam. It proves beneficial in colicpain, distention of the stomach, abdominal dropsy, fever, enlarged spleen, indigestion and piles. Asava wine prepared from the drugs known as the Pippali, etc. (Pippalyádi Ásava) proves curative mn Gulma (abdominal glands) and diseases due to the deranged Kapham. The Aristhas of other therapeutic virtues will be specially described later on mn chapters on Therapeutics (Chikitsitam). An experienced physician should pre- scribe the different species of wine such as, the Aristha, Ásava, Sidhu, etc., in different diseases in considera- tion of the therapeutic properties of drugs, which enter

Chap. XLV.] SUTRASTHANAM. 463

into their composition, or with which they have been purified, and according as each of them would be indicated in practice. *

The following kinds of wine should always be rejected viz., such as are thick, bad smelling, or insipid or full of worms, or heavy and acid in digestion, un- pleasant, new, strong and heat-makmng in their potency, or which have been preserved in an improper vessel, or which bave been prepared with a comparatively lesser number of ingredients or have been decanted over-night, or are extremely slimy or transparent, as well as the dregs of all kinds of wine.

The wine prepared from a comparatively lesser number of ingredients, or that which is slimy, heavy and takes a long time to be digested, should be deemed as an agitator of the bodily Kapham. The wine which is marked by a deep yellow colour is strong anr .hot, is only imperfectly digested and followed by a kind uf acid re-action. It tends to aggravate the Pittam. The wine, which is frothy or putrified, heavy or msipid or is marked by the germination of worms in its body, or is decanted over-night, tends to enrage or agitate the bodily Vayu. The wine which is well-matured, and possessed of its characteristic taste, and the virtue of improving the appetite and bringing on a relish for food, and which subdues the Vayuland Kapham, and is mild, good, aromatic and exhilarating, should be re-

464 THE SUSHRUTA SAMHITA. [ Chap, X' V.

garded as the only wine fit for use. Wines may be divided into a variety of species according to their different tastes and stiength. The potency o a wine piomoted by the bodily heat of a r'an courses upward through the arteries, and ultimately reaches the heart ; and thence, through its own subti- lity and expansiveness, permeates the entire organism and giadually attacks and overwhelms the organs of sense perception, dethrones the mind from her throne of reason, usurps the permanent seat of intellect, and thus brings on mntovication * A man of phlegmatic tempera- ment (Kapha-prakritı) can carry his wine well, and symptoms of intoxication usually appear later in hım. A man of bilious temparament (Pitta Prakritr), under such circumstances, gets easily intoxicated, while the man whose temperament is marked by a predominance of Váyu is often found to be tipsy after his fiist cup. A man of a Sattvika frame of mind exhibits unde the influence of wine, a decided predilection for fine dress, jollity, and acts of punty and compassion. He sings, or reads, or evinces a strong desire for female company. A man of a Rájasıka frame of mind becomes extremely melancholy or pugnaci- ous in his cups, indulges in despondent reveries, and evinces suicidal tendencies ; while wine in a subject of a Támasika cast of mind exhibits the latent and innate

• These couplets emphatically prove that the framers of ancient Ayuveda were fully conversant with the circulation of the blood-Tr.

Chap. XLV.] SUTRASTHANAM. 465+ vileness' of his soul. Such a person generally sleeps when intoxicated, falsely boasts of his own excellence, and evinces a desire for women with whom connection is forbidden by both social and canonical laws, .

Fermented hquors known as the Shukta (treacle, honey, fermented rice gruel, and curd cream kept in a new and clean vessel underneath a bushel of paddy for three consecutive days) bring on an attack of hæmoptysis. They disintegrate the lumps or knots of accumulated Kapham, are digestant and prove curative in jaundice and diseases due to the derangement of Kapham. They are light and vermifugenous, and strong and heat making in their potency. They act as diuretic, are pleasant, and pungent in digestion. Bulbs and roots pickled in Shukta acquire the properties of the latter. Of the Shuktas prepared with treacle, juice of sugar-cane, or honey, each preceding one should be deemed heavier and as giving rise to greater secretions of internal organs than the ore immediately following it in the order of enumeration.

The different kinds of fermented rice gruel known as the Tushamvu and Sauvira are pleasant and appetising beverages. They prove efficacious in cases of jaundice, worms in the intestines, dysentery, piles, and in diseases affecting the heart. They are possessed of purgative (Bhedi) properties. The fermented gruel known as the Dhányámlam is a good appetiser (tonic-D. R) owing to the fact 59

.466 THE SUSHRUTA SAMHITA. [ Chap. XLV.

of its being a preparation of paddy. As a plaster, it alleviates the burning sensation of the skin, and as a potion it subdues the Váyu and Kapham, and allays thirst. Used as a gargle it forms one of the best remedies for reducing Kapham owing to its keenness. It is light of digestion, acts as a deodorant, removes the sense of exhaustion and bad taste from the mouth, allays thirst, acts as a good appetiser and dissolvent, is possessed of purgative virtues, and is advantageously used as an enemata (Ásthápanam). It is very wholesome to sea- faring men.

The Urine Group :- The urine of cows, buffaloes, goats, sheep, mules, horses, and camels* are commonlythot and bitter, and leave a saline after-taste. They are light and are used as purifying agents, and will prove curative in diseases due to the derangement of the Váyu or Kapham, as well as in worms in the intestines, obesity, poisoning, abdominal glands, piles, ascites, cutaneous affections, œdema, non-relish for food, and jaundice. In general they act as cardiac stimulants (Hrıdyam) and appetisers. Authoritative verses on the Sub- Ject :- They are all pungent, strong, hot, light and have a saline after-taste. They act as blood-purifiers or disinfecting agents, reduce corpulency, actwas vermi-

• The urine of a cow,, she-buffalo, ewe and she-goat should be taken and used, while similar secretions of the male should be taken where man, camel and elephant should be indicated.

Chap. XLV. ] SUTRASTHANAM. ! 467

fuges and are anti-toxic. They subdue the deranged Váyu and Kapham. They prove beneficial n cases of piles, ascites, abdominal tumours, œdema and non-relish for food. They prove beneficial in jaundice, and act as cardiac stimulants, and are possessed of appetising, purgative and stomachc virtues.

The urine of a cow is pungent, strong and hot, and does not generate Váyu on account of its being saturated with alkali. It is light, stomachic, slightly generates the Pittam, and subdues the Vayu and Kapham. It proves beneficial in cases of colic, abdominal glands, ascites and distention of the abdomen, and is used for the purposes of purging and enematas (Asthapanam. In cases, which prove amenable to the use of urine, the urine of a cow should be used to the exclusion of that of any other animal, even to that of an ox.

The urine of a (she) baffalo proves beneficial in piles, abdomnal dropsy, colic, cutaneous affectiors, Meha, imperfect action of emetics or purgatives, constipation, œdema, abdominal glands, and jaundice.

The urine of a (she) goat has a pungent, bitter taste. It slighly agitates the bodily Váyu and proves curative in cases of cough, dyspnœa, consumption, jaundice and chlorosis. The urine of a ewe contains alkali, and has a bitter pungent taste. It subdues the deranged Vayu, and is heat-making in its potency. It proves beneficial in cough, enlarged spleen, abdomi-

468 THE SUSHRUTA SAMHITA. [ Chap. XLV.

nal dropsy, dyspnœa, consumption and in obstinate con- stipation of the bowels. The urine of a horse is appetising and pungent in taste, strong and heat-making in its potency. It subdues the deranged Váyu and Kapham, and cures mental aberrations. It is usually recommended in cases of ringworm and worms in the intestines. The urine of an elephant has a bitter and saline taste. It is keen and purgative, and subdues the Váyu and enrages the Pittam. It is commonly used in the treatment of (Kilása) leucoderma and in the preparation of alkalies. The urine of an ass tends to neutralise the effects of poison generated through the chemical action of two different substances in the organism. It is strong and proves curative in cases of chronic dysentery. It is a vermifuge and subdues the Váyu and Kapham, and is appetising. The urme of a camel proves beneficial in cases of œdema, leprosy, abdominal dropsy, insanity, worms in the intestines, piles and in diseases due to the action of the deranged Váyu. Human urine is strong anti-toxic. I have now briefly described the properties of all kinds of liquid food or drink. An experienced physician sbould prescribe them for the use of his king according to the nature of season and the country in which they are to be applied.

Thus ends the forty-fifth Chapter of the Sutrasthanam in the Sushruta Samhnta which treats of liquds.

CHAPTER XLVI.

Now we shall discourse on the Chapter which treats of food and drink (Annapana-Vidhi- madhyayam).

Having made obeisance to the holy Dhanvantari, Sushruta said :- "You have stated before that food determines the origin of beings and forms the chief source of their bodily strength and complexion, as well as of the albummous (Ojas) principle in their organisms. Food primarily depends upon the six different tastes. Moreover tastes are inherent in substances. Again the substances, with their specific tastes, virtues, potencies and reactionary or chemical transformations, tend to diminish or increase the deranged humours and the fundamental principles of the body, as also to bring about a normal equilbrzm amongst them. Food is the primary cause of the origin, contnuance and dissolution even of such beings as the divine Brahmá, etc. Life is impossible without food. Food is the source of the growth, strength, and healthful glow of organic beings. It is food that imparts strength to the organs of sense and makes them operative in their respective felds of action. It is irregularity (Vaishamya) of diet which brings about ill-health. Diet may be divided into four kinds such as,

470 THE SUSHRUTA SAMHITA. [ Chap, XLVI.

solid food, (Ashitha) drink, Leedham (food taken by licking), and the Khaditam (food that is chewn and assimilated only for the enjoyment of a specific taste). A variety of substances enters into the composition of our food, which admit of being grouped under various preparations and necessarily involve the co-operation of a large number of dynamic- al forces. I am eager to learn of the substances and their specific mnherent properties, virtues, potencies and transformations (chemical reactions) which constitute the daily food of human beings, inasmuch as a physician, who is ignorant of them, is quite helpless in checking or curing any distemper and maintamning health in ındivi- duals. And since food (diet) determines the origin of all created beings, instruct us, O Lord, on the proper regimen of food and drink."

The holy Dhanvantari, thus addressed by Sushruta, replied as follows :- "O child, hear me discourse on the proper regulation of food and drink as requested by you. There are several species of Sháli rice such as, the Lohitaka, Sháli, Kalama, Karda- maka, Pánduka, Sugandhaka, Shakunáhrıta, Pushpán- daka, Pundarıka, Mahásháli, Shita-Bhiruka, Rodhra- Pushpaka, Dirghashuka, Kánchanaka, Mahisha-mastaka, Háyanaka, Dushaka, and Mahá-Dushaka etc.

Metrical Texts-The several species of Sháli rice are sweet in taste, cooling in potency,

Chap. XLVI.] , SUTRASTHANAM 471 . light of digestion, and impart strength to those who use them. They subdue the Pittam and slightly generate Vayu and . Kapham. They are demulcent and tend to constipate the bowels and reduce the quantity of fecal matter. Of these the red species (Lohitaka) is the most efficacious, and subdues the deranged humours. It is diuretic, spermatopoietic, refrigerant, eye-ınvigorating, cosmetic, tonic and pleasant. It improves the voice. Its efficacy has been witnessed in cases of fever and ulcer, and in all other diseases. It is a good dis- infectant and anti-toxic. The other species differ a little in their properties from the preceding one and are successively inferior in quality in their order of enumeration.

Shashtika Group :- The several species of Shashtıka, Kánguka, Mukundaka, Peetaka, Pramodaka, Kákalaka, Asana-Pushpaka, Mahá-Shashthıka, Churnaka, Kuravaka, and the Kedaráka, etc.

Metrical Texts :- They (Shashtikas) are sweet in taste and digestion, and pacify the Váyu and the Kapham. Their properties are somewhat identical with those of Shali rice inasmuch as they are constructive, tonic and spermatopoietic, and increase the Kapham. The Shashtika is pre-eminently the most efficacious of all the other species, and leaves an astringent after-taste in the mouth. It is light, mild, demulcent and imparts strength and firmness to the body. It is astringent and

47¢ THE SUSHRUTA SAMHITA. [Chap: XLVI

sweet in digestion, 'and exhibits properties similar to those of the red Shali. The remaining varieties are inferior in quality, each succeeding one being inferior to the one immediately following it.

Vrihi Dhanyas :- The several species of Vrihis are known as the Krishna-Vrihi, Shalamukha, Jatumukha, Nandimukha, Lávákshaka, Taritaka, Kukkutandaka, Párávataka, and the Pátala, etc.

Metrical Texts :- They have a sweet and astringent taste, are sweet of digestion and hot in their potencies. They tend to slightly increase the secretions of the internal organs and bring on constipation of the bowels. Their general properties are nearly identical with those of the aforesaid Shashtikas. The species Krishna-Vrihi 1s the best of them all. It is light, and leaves an astringent after taste, the remaining varieties gradually deteriorating in quality from the one under discussion.

Shalı rice, grown on burnt land, is light of digestion, has an astringent taste, is parchifying, tends to suppress the emission of urine and the evacuation of stool, and reduces the deranged Kapham. Shali rice grown in a Jangala country has a taste slightly blended of the pungent, astringent, sweet and has a shade of bitter. It subdues the deranged Pittam and Kapham, (generates Váyu -D. R.) and is a good digestant and stomachic. Sháli rice grown in a Kaidára or marshy country has a

Chap. XLVI. ] SUTRASTHANAM. 473

sweet taste with a shade of the astringent. It is tonic and' spermatopoietic, aphro disiac and heavy of diges- tion. It reduces the quantity of excrement, subdues the Pittam, and increases the Kaphamn

Rice of once transplanted paddy p'ants (Ropya) or of those transplanted several times in succession (Ati- ropya) is light, easily digested and comparatively more efficacious. It acts as a constructive tonic and is not followed by any reactionary acnlity after digestion. It destroys the deranged humours and s diuretic. Rice of paddy plants, sprouting trom the stubbles of a pievious harvest, is parchifying. It suppresses the evacuations of stool,. has a bitter and astringent taste, subdues the Pittamy is easily digestible and generates Kapham. I have fully described the good and bad species of grain belonging to the Sháli group. Similarly, I shall speak of Kudhanyas, Mudgas and Mashas, etc.

The Genus Kudhanya :- The several varieties of Kudhanyam are known as the - Kora- dushaka, Shyámáka, Nivára, Shántanu, Varaka, Uddálaka, Priyangu, Madhuliká, Nándimukhi, Kura- vında, Gavedhuka, Varuka, Todaparni, Mukundaka, and Venu-yava, etc.

Metrical Texts :- They generate heat and have a sweet and astringent taste They are parchify- ing and pungent of digestion, subque the Kapham and 60

474 THE SUSHRUTA SAMHITA. [ Chap, XLVI.

tend to produce retention of the urine, and enrage the bodily Váyu and the Pittam. Of these the species known as the Kodrava, Nivára, Shyámáka and Shántanu have a sweet and astringent taste and prove curative in Sheeta pitta (urticaria). The four (black, red, yellow and white) varieties of Priyangus reduce the Kapham and produce a parched condition in the body, each preceding species being superior as regards its virtues to the one immediately following it in the order of enumeration. The species Madhulikas as well as the one known as the Nándimukhi is sweet, cool and demulcent. The species Varuka and Mukundaka are largely possessed of absorbing virtues. The species Venu-yava, is parchify- ing, and heat-making in its potency and is pungent of digestion, brings on retention of the urine, subdues the deranged Kapham, and tends to enrage the bodily Váyu. The several varieties of pulse (Vaidala) commonly used as food are known as the Mudga, Vana-Mudga, Kaláya, Makushtha, Masura, Mangalya, Chanaka, Satina, Triputa, Harenu, and Ádhaki, etc.

Metrical Texts :-- They are generally cool and pungent ef digestion, and have a sweet and astringent taste. They generate the Váyu, arrest the flow of urine and the evacuation of stool, and subdue the Pittam and Kapham. The species known as the Mudga does not excessively generate Váyu in the system but tends to purify and invigorate the

Chap, XLVR J SUTRASTHANAM. 475

organ of vision. The green species is the best of all the varieties of Mudga pulse. The properties of Vanya (Mudga) are similar to those of the common variety.

The species of pulse known as Masura is sweet of digestion and constipates the bowels. The species Makushthaka is vermigenous, while the species Kaláya generates Váyu copiously. The species Ádhaki subdues the Pittam and Kapham, and does not excessively agitate the Vayu in the organism. The species known as the Chanaka generates Vayu and is cooling in its potency. It has a sweet and astringent taste, and produces a parched condition of the body. It subdues the Pittam and Kapham, corrects the deranged blood, and tends to bring on a loss of the virile powers. The species known as Satina and Harenu are astring- ent in their virtues and tend to constipate the bowels. All the varieties of pulse except the Mudga and the Masura tend to produce a distension of the abdonien caused by gas or air in the organısm (Tympanites or Adhmána).

The pulse known as the Masha has a sweet taste, is heavy and pleasant, laxative, diuretic, demulcent, heat-making, aphrodisiac, and specifically sperma- topoietic, tonic and galactogoguic. It subdues the Váyu and increases the Kapham. The species known as the Alasándra (Rájamásha) does not produce Kapham

476 THE SUSHRUTA SAMHITA. [ Chap XLVİ.1 and is neither laxative nor diuretic 'on account of its astringent nature. It is sweet in taste and of digestion, pleasant, glactogoguic and improves a relish for food. The properties of Átmagupta and Kákánda seeds are 'similar to those of the aforesaid Masha pulse. The species known as the Áranya-másha is astringent in taste, produces a condition of parchedness in the system, and is not followed by any reactionary acidity after being digested. The pulse known as Kulattha has an astringent taste, is pungent of digestion and is possessed of astringent properties. It proves cura- tive in cases of urinary calculi arising from" seminal derangement (Shukráshmarı), abdominal glands, catarrh, and cough. The species known as the Vanya-Kulattha subdues the deranged Kapham, and proves curative in cases of Anáha, obesity, piles, hic-cough and dyspnœa. It may bring on an attack of hœmoptysis, and proves beneficial in diseases affecting the eyes. Tilam has a taste blended of the sweet and the bitter with a shade of the astringent. It is astrigent, heat-making, and produces Pittam. It is sweet of digestion, demulcent, toniç, and curative as a plaster for ulcers. It is bene- fiicial to the skin and teeth, improves the intellect and.digestion, is anuretic and heavy, helps the growth ;of hair, and subdues the deranged Vayu.

Of all the different varieties of sesamum,' the black species is the best in respect of efficacy. The white

Chap. XLVI, 1 SUTRASTHANAM. * 477

species occupies a middle'position as regards its virtues, while ' the' remaining varieties should be regarded as of inferior quality.

Barley (Yava) is cooling, sweet and astringent in taste, and pungent of digestion. It subdues the deranged Pittam and Kapham. It is anuretic, beneficial to ulcers; and like sesamum, increases the quantity of stool and the emission of flatus, imparts firmness to the body and improves the voice, complexion and dgestion. It is slimy and produces a condition of extremne parchedness in the system, removes obesity, and subdues fat. It subdues the deranged Váyu, is refrigerant and soothes (purifies) the blood and Pittam. The Atiyavas (a species of barley) is inferior to the barley species in respect of the preceding qualities

Wheat is sweet, heavy, tonic, iejuvicient, sperma- topoietic, and improves the relish for food. It i demulcent and extremely cooling, subdues the Váyu and Pittam, and generates the Kapham. New wheat is laxative and brings about the adhesion of fractured bones or helps fermentation (Sandhánakrit).

The Shimvas (Beans) have an 'astringent taste and produce a condition of parchedness in the system. They are antitoxic, discutient, and reduce the Kapham and the power of sight. They are imperfectly digested and acquire a pungent taste n digestion, though

478 THE SUSHRUTA SAMHITA. { Chap. XLVI.

ordinarily sweet in taste. They cause evacuation of the bowels and emission of flatus.

There are four variteies of Shimva such as, the white, the black, the yellow and the red, of which each preceding species is superior in virtues and qualities to the one immediately following it in the order of enumeration. The Shimvas are heat-making and pungent both in taste and digestion. .

The two varieties of Sahá, as well as the species of beans known as the Mulakashimvi and the Kushimvi, are sweet in taste and digestion, and strength-giving. They tend to subdue the action of the deranged Pıttam.

Raw and unripe pulse beans (Vaidalika Shimvi) produce a condition of extreme parchedness in the system, are long retained in the stomach and but imper- fectly digested. They are relishing but can be digested only with the greatest difficulty, causing the stomach to distend before being digested.

Kusumbha seeds are pungent in taste and digestion, and reduce the deranged Kapham. They are extremely unwholesome, owing to the fact of their being imperfectly digested. Linseed (Atasi) has a sweet taste, is heat-making in its potency, and pungent in digestion. It generates the Pittam and subdues the Váyu. White mustard (Shveta Sarshapa) is

Cháp, XLVI. ] SUTRASTHANAM. 479

pungent in taste and digestion, strong and heat-making in its potency. It gives rise to a condition of parchedness in the system, and diminishes the Vayu and the Kapham. An excessive and continuous use of white mustard may bring on an attack of hæmoptysis. The properties of red mustard seeds are similar to those of the white species.

A crop of Dhanyam grown in an unnatural season, or in any way diseased or blighted, or gleaned before it has ripened, as well as the one raised from a soil naturally uncongenial to its growth, or recently harvest- ed, should be deemed to be of inferior quality.

The use of new (harvested within a year) rice tends to increase the secretions of the internal organs, while that of a year's maturity is light .*

Rice threshed out of paddy, which has commenced sprouting, is heavy, and is long retained in the stomach. It can be but imperfectly digested and tends to affect the organ of vision.

The maturity, preparations (Sanskara), and measures of corn from Shali rice to mustard seeds described in the present Chapter are as follows :- [Rice of two years standing should be regarded as well matured in time and excellent in quality. A thing, which is hard to

• Rice of more than two years standing becomes divested of all its nutritive elements,

480 THE

digest like Vrihi, is made light by frying; Moasures for use should vary according to the keenness of one's appetite.].

The meat Group :- Now I shall describe the properties of the different species of edible meats. The flesh of animals such as those which are aquatic in their habits (Jaleshaya), or frequent marshy lands (Anupa), or dwell in villages (Gramya), or are cirnivorous in their habıts (Kravyabhuja), or are pos- sessed* of unbifurcated hoofs (Ekashapha), or dwell on high ground (Jangala), is generally used as food. Of these each succeeding kind is superior to the one immediately preceding it in the order of enumeration.

Again these animals may be roughly grouped under two broad sub-heads such as, the Jángala (lıving in high ground and in a jungle) and the Anupa (living in marshy places, or near pools and water-courses). The Jángala group may be further divided into eight sub-species, such as the Janghála, the Viscira, the Pratuda, the Guhashaya, the Prasaha, the Parnamriga, the Vileshaya, and the Grámya. Of these the Janghála and the Viscira are the most important. The following animals belong to the Janghála (large-kneed) group-viz. the Ena (black deer), the Harina (red deer), the Rishya (blue deer), the Kuranga (antelope', the Karala, the Kritamala, the Sharabha, the Shvadanstrá, the Prishata, the Chitrila (Spotted deer), the Charustika,

Chap. XLVL] SUTRASTHANAM, 481

the Mriga-inatiiká, etc. These species of venison have a sweet and astringent taste, are light, kesn, pleasant . (palatable),. laxative, and diuretic in their effect. ' They subdue the Vayu and the Pittam.

Metrical Text .- The venison of the Ena species is sweet and astringent in taste, and palatable, and proves curative in useases due to the deranged condition of the Pittam, blood and Kapham. It is astrin- gent in its effect, imparts strength to the system, improves a relish' for food and is a febrifuge. The venison of the Harina (red) species is sweet in taste and digestion, appetising, aromatic, cool, light, and suppresses the discharge of stool and urine and pacifies the deranged humours. Deer which are black are called Ena, while those which are red are called Harina. Those, that are neither red nor black, are designated as Kuranga. The venison othe Mriga-mátriká species is cooling and pror98 curative in cases of hæmoptysis, Sannipáta diseases (due to the concerted action of the three deranged humours), consumption, dyspnœa, cough, and hiccough and creates a relish for food.

Birds such as the Láva, Tittiri, Kapinjala, Vartira, Vartıká, Vartaka, Naptriká, Vátika, Chakora, Kala-“ vınka, Mayura, Krakara, Upachakra, Kukkuta, Sáranga, Shata-Patraka, Kutittiri, Kuruvahuka and Yavalaka belong to the Vishkira species. . [They are so called 6I

[Chap. XLVI. fromt the fact of their picking up their food after - scattering it first with their bills and claws (Skr. kira, to scatter)]. The flesh of a bird of this group is light, cooling, sweet and astringent in taste and tends to pacify the deranged humours of the body.

The flesh of the Láva is light, has a sweet and - astringent taste, is pungent of digestion, and possessed of astringent and appetising properties. It is highly efficacious in diseases due to the concerted humours of the body. The flesh of the Tittirs is slightly heavy, heat-making and sweet in taste. It is spermatopoietic, appetising and astringent. It improves the intellect and complexion, and subdues the three deranged humours. The flesh of the yellow (Gaura) Tittiri proves curative in hic-cough and dyspnœa, and subdues the deranged Vayu. The flesh of the Kapinjala is light and cooling, and proves curative in cases of hæmoptysis, and is recommended in diseases brought about through the deranged condition of the Kapham or Vayu (Manda-vata). The flesh of the Krakara 'or of the Upachakra is light, pleasant (palatable), spermatopoietic, and appetising. It subdues the Vayu and Pittam and improves the intellect. The flesh of the Mayura is astringent and saline in taste, and is beneficial to the skin, helps the growth of hair, improves the voice,

Chap. XLVİ.J SUTRASTHANAM 483

itellect, appetite and relish for food, and imparts strength and vigour to the organs of sight and hearing. The flesh of a wild cock is demulcent, heat-making. and spermatopoietic. It acts as a diaphoretic, imparts tone to the voice and the orgamsm, subdues the deranged Váyu, and is useful as a good constructive tonic. The flesh of a domesticated cock or fowl is possessed of properties similar to those of its wild prototype with the exception that it is heavy, and proves curative in rheumatism, consumption, vomiting and chronic (Vishama-Jvara) fever.

Birds such as the dove, pigeon Bhringarája, cuckoo, Koyashtica, Kulinga, the domestic Kulinga, Gokshada, Dindimánaka, Shatapatraka, Mátrinindaka, Bhedáshi, Shuka, Sháriká, Valguli, Girisha, Alahva, Dushaka, Sugrıhi, Khanjaritaka, Hárıta, Dátyuha, etc. belong to the group known as the Pratuda.

Metrical Texts :- The Pratudas live on fruit, and their flesh has a sweet and astringent taste. It generates Váyu and produces a parched condition in the organism. It is cooling in its potency and reduces the Pittam and Kapham. It suppresses the discharge of urine and reduces the quantity of stool. Of these the flesh of the Bhedáshi tends to vitiate the humours and to derange the three excrements of the body. The flesh of the Kána Kapota (wild'dove) is heavy 'and has a palatable, saline and astringent

484 THE SUSHRUTA SAMHITA. [ Chap. XLVÌ.

taste. It proves beneficial in hamoptysis and is sweet of digestion. The flesh of the Kulinga is sweet, demulcent, and spermatopoietic, and increases the bodily Kapham. The flesh of the domesticated Kulınga is highly spermatopoietic, and proves curative in cases of hæmoptysis.

Animals such as the hion, tiger, wolf, hyena arboreal leopard (Vriksha dipi), cat, jackal, bear, and Mrigaervaruka (a jackal-shaped, deer-eating species of tiger) belong to the group of the Guháshayas (cave-dwelling mammals).

Metrical Texts :- The flesh of anmals belong- ing to this family is sweet, heavy, demulcent and strength-giving. It subdues the deranged Vayu. It is heat-making in its potency, and proves beneficial in diseases affecting the eyes and anus.

The Prasaha Group :- Birds such as, the Káka, Kanka, Kurura, Chása, Bhása, Shashagháti, Uluka, Chillı, Shyena, Gridhra, etc. belong to the family of Prasahas (Carnivorous birds that suddenly dart on their prey). Metrical Text :- The flesh of birds belonging to this group is identical in its virtues, potency, taste and digestive transformation with those of the aforesaid, carnivorous mammals, such as the lion, etc., and is specially beneficial in cases of consumption and kindred wasting diseases.

Chap. XLVI. ] SUTRASTHANAM. 485 The Parna-Mriga Group :- Animals such as the Madgu, the arboreal Musika, the Vriksha-Sháyıka, Avakusha, Puti-ghása and the Vánara, etc. belong to the family of Parna-Mrigas (lit : tree-dwelling arboreal animals).

Metrical Texts :- The flesh of animals of this group is sweet, spermatopoietic and heavy of digestion. It is invigoratmg to the eyesight and beneficial in cases of consumption. It is laxative and diuretic and cures cough, pile and dyspnœa.

The Vileshaya Group: Animals such as, the Shvávit, Shalyaka, Godhá, Shasha, Vrishadansha, Lopáka, Lomasha-Karna, Kadalı, Mrıga-Prıy aka, Ajagara, Sarpa, Musmka, Nakula and Mahá-Vabhru belong to the group of Vileshaya (hole-dwellers).

Metrical Texts :- The general properties of the flesh of animals belonging to this species are to increase the consistency of stool and urine. They are heat-making in potency, sweet mn digestion as those of the preceding group. They subdue the Váyu and generate the Pittam and Kapham. They are demulcent and beneficial in cough, dyspnœa and cachexia The flesh of the Shasha is sweet and astringent in taste. It reduces the Pittam and Kapham and neither produces nor subdues the Vayu owing to its moderately cooling potency. The flesh of the Godhá is sweet of digestion and has a pungent, astringent taste.

486 THE SUSHRUTA SAMHITA. [Chap. XLVI.

It is tonic and constructive and pacifies the Váyu and Pittam. The flesh of the Shalyaka is tasteful, light of digestion, cooling in its potency and anti-toxic, and subdues the deranged Pittam. The flesh of the Mriga-Priyaka proves a wholesome diet in diseases due to the action of the deranged Váyu (Váyu-Roga), while that of the Ajagara is beneficial in piles.

The flesh of a Sarpa (a species other than those specifically described) is curative in piles and derange- ments of the Vayu. It is a vermifuge and anti-toxic (a neutraliser of chemical or resulting poisons). It in- vigorates the eye-sight, is appetising and sweet and improves the intellect. Of these the flesh of the Darvicara is appetising, pungent in digestion, sweet mn taste, and extremely efficacious in eye diseases. It is laxative and diuretic, and subdues the deranged Váyu.

Domestic Animal Group :- Animals , such as horses, mules, cows, bullocks, asses, camels, goats, sheep, and Medapuchhas (fat tailed or Turkish sheep) etc., belong to the group of domestic animals (Grámyas).

Metrical Texts :- The flesh of domestic animals is possessed of constructive, tonic and appetising, properties, is sweet in taste and diges- tion. It destroys the deranged Váyu and produces the Kapham and Pittam. Of these the flesh of the goat is

Chap. XLVI. ] SUTRASTHANAM. 487

moderately cooling in its potency, does not increase the secretions of the internal organs, is heavy and demul- cent, subdues the Pittam and the Kapham, and is bene- fcial in nasal catarrh. The flesh of sheep (mutton) is constructive, tonic and heavy, and generates the Pittam and Kapham. The flesh of the Medapuchcha is aphrodisiac and has properties similar to those of mutton.

Beef is holy and refrigerant, proves curative in dyspnœa, catarrh, cough, chronic tever and in cases of a morbid craving for food (Atyagni), and destroys the deranged Vayu. The flesh of an animal with unbifurcated hoofs (Ekashapha such as, the horse and the mule etc.), has a slightly saline taste, and is possess- ed of properties similar to those of mutton. The flesh of an animal belonging to the Jángala group is said to increase the secretions of the internal organs.' +

The flesh of beasts or birds dwelling remote from a village or pool tends to slightly increase the secretions of the internal organs, while the flesh of an animal living in a village or near a reservoir of water, ex- cessively increases that secretion.

The Anupa Group :- Animals, which are generally found to frequent marahy places (Ánupas) may be divided into five groups, such as, the Kulacharas (frequenting the shores of pools, and lakes), Plavas

488 THE SUSHRUTA SAMHITA. [Chap. XLVI

(divers or swimmers), Koshastha (conchiferous aquatic animals such as, the molluscs , etc.), the Padinas and the (piscatory) Matsya. Of these, the elephant, the Gavaya, buffalo, Ruru (an animal of the deer species which casts its antlers and wanders roaming about in the forests in autumn) Chamara, Srimara (an animal of the Zebra species with green and red stripes), Rohita (red deer), boar, rhinoceros, Gokarna, Kálapuchchaka, together with the Nynku (a species of antlered deer) and the wild cow, etc., frequent the cool shores of swamps and lakes, and are accordingly included within the group vf Kulacharas (shore-dwellers).

The Metrical Texts :- The flesh of an anmal of this group is spermatopoietic and destroys the deranged Váyu and Kapham. It is sweet in taste and digestion, cooling, tonic, demulcent and diuretic, and increases the quantity of Kapham.

The flesh of the Elephant tends to produce a state of extreme parchedness in the system, and is lique- facient and heat-making in its potency. It vitiates the- Pittam and has a palatable acid and saline taste, and destroys the Vayu and Kapham. The flesh of the Gavaya is demulcent and sweet in taste, and proves beneficial mn cough and is sweet of digestion. It tends to increase sexual capacity. The flesh of the Buffalo is demulcent, heat-making (in its potency), sweet,

Chap. XLVI. ] SUTRASTHANAM. 189

spermatopoietic, pleasant and heavy of digestion It increases strength and virility and imparts firmness to the tissues, and is hypnotic and galactagoguic. The flesh of the Ruru is shghtly sweet and leaves an astringent after taste. It is heavy, spermatopoietic and pacifies the Vayu and Kapham.

Similarly, the flesh of the Chamara is demulcent, cures an attack of cough, is sweet in taste and digestion and subdues the deranged Vayu and Pittam. The flesh of the Srimara is heavy and spermatopoietic, leaves an astringent after-taste in the mouth and tends to subdue the deranged Vayu and Pittam. The flesh of the boar (Baráha) or common pig is constructive, tonic, sperma- topoietic and diaphoretic, and imparts a greater strength to the system. It is heavy (as regards digestion), demul- cent, cooling, refrigerant, and pleasant, and destroys the deranged Váyu. The flesh of the rhinoceros has ap as- tringent taste, and is pleasing to one's departed manes in the shape of an oblation (Pitryam). It is sacred, imparts longevity, tends to suppress the discharge of urine, produces a condition of parchedness in the organism, and destroys the deranged Vayu and Kapham. The flesh of the Gokarna is sweet, demulcent, mild (soft), sweet in digestion and proves curative in cases of hæmoptysis, and generates Kapham in the systom.

The Plava Group :- Birds such as the 62

490 THE SUSHRUTA SAMHITA [ Chap. XLVI

Hansa, Sárasa, Krauncha, Chakravákå, Kurura (belong also to the Prasaha group) Kadámva, Kárandava, Jivan Jivaka, Vaka, Valáká, Pundarika, Plava, Sarárı- mukha, Nandımukha, Madgu, Utkrosha, Kácháksha, Mallıkáksha, Shukláksha, Pushkarasháyiká, Konálaka, Amvukukkutiká, Megharáva and Shvetacharana etc. belong to the Plava family. These birds are found to move about in large flocks.

Metrical Text :- The flesh of any one of this family is cooling, demulcent, and spermatopoietic and destroys the deranged Váyu. It proves beneficial in cases of hæmoptysis, is sweet in taste and of digestion, and is possessed of laxative and diuretic properties. The flesh of the Hansa is heavy (of digestion), heat- makıng, sweet and demulcent. It tends to improve the voice and complexion, and imparts strength to the system. It is spermatopoietic, tissue-building and tonic, and proves curative in nervous diseases (Váta-Vikára)

The Conchiferous (Koshastha) Spe- cies :- Animals such as, the Shankha, Shankhanakha (a species of small bivalve molluscs), Shukti, Shambuka and Bhalluka, etc., belong to the Koshastha (conchifer- ous) group.

The Padina Species :- Animals such as, the tortoise, alligator, crab, black crab, porpoise, etc., belong to this species.

Chap. XLVÍ. ] SUTRASTHANAM. 491 Metrical Texts :- The flesh of animals of the Shankha and Kurma orders is sweet in taste and digestion, cooling in its potency, demulcent, and bene- ficial to stool and the Pittam. It destroys the deranged Váyu and produces Kapham. Of these, the species of black crab is strength-giving and heat-making in its potency, and tends to destroy the deranged Váyu The white species is laxative and diuretic m its effect, and tends to bring about an adhesion of fractured bones (or produces fermentation). It destroys the Vayu and - Pittam.

The Piscatory Order :- The piscatory group may be roughly divided mnto two broad sub- divisions, such as the Marine and the River (fresh water) fish. The species such as the Rohita, Pathina, Pátalá, Rájiva, Varmi, Gomatsya, Krıshna-Matsya, Vágunjára, Murala, Sahasra-danstra, etc., belong to the fresh water famıly.

. Metrical Texts :- The fresh water (Nadeya) fish (river fish) are sweet in taste, heavy of digestion, bring on hæmoptysis and destroy the deranged Vayu. They are heat-making in their potencies, spermatopoietic and demulcent and tend to reduce the quantity of stool. Of these, the Rohita leaves an astringent after-taste, and destroys the deranged Váyu This species lives -on such aquatic plants and herbs as grow in fresh-water pools

492 THE SUSHRUTA SAMHITA. [ Chap. XLV.

and do not inordinately generate Pittam. The Páthinas produce Kapham and are spermátopoietic. They are carnivorous and somnolent in their habits, tend to vitiate the blood and the Pittam, and originate dermal affections. The species of fish known as the Murala is constructive, tonic, spermatopoietic and galactagoguic. Fish bred in tanks or ponds are palatable to the taste and demulcent in their effect, while these reared in large lakes are usually found to gain in strength and size, while the species reared in shallow water is weak and stunted.

The Samudra (Marine) Species :- The Timi, Timingila (a species of large whales) Kulısha, Páka matsya, Nirálaka, 'Nandı-Váralaka, Makara, Gargarka, Chandraka, Mahámina, and Rájıva etc., con- stitute the family of marine fish.

Metrical Texts :- Sea fish are heavy, demul- cent, and sweet, and do not inordinately produce Pittam. They are heat-making (in their potency), and spef- matopoietic and beneficial to the stool, and destroy Váyu and generate Kapham.

Sea fish are extremely strength-giving . in their effect owing to the fact of their living on animal food. Fresh water fish are possessed of greater tissue-building properties than their marine kindred, while those which are found in wells and Chuntis

Chap. XLVL. ], SUTRASTHANAM. 493 . are said to be possessed of greater carminative (Vátaghna) virtues than the two preceding orders. Fish reared in tanks (Vapi) are superior to the two preceding species owing to their greater demulcent and palatable pro- perties. River fish are heavy at the middle, owing to the fact of their moving about with the help of their head and tail, while those which are cultured in tanks and ponds (Sarah and Tadága) are specially light about their heads. Fish, which are found in hill streams or fountains, are extremely heavy about the parts a little belov" the region of their head, on account of their being con- fined within narrow lnnits and the consequent absence of any lengthy sweep. Fish reared in large tanks (Sarasi) are lıghter in the foreparts of their body and heavy in their lower parts, as they put their entire pressure upon their breast at the time of swimming. Thus I have finished describing the specific properties of the flesh of animals that frequent swamps or marshy grounds and which increase the secretions of the internal organs of a person using them for food.

Dried or putrid flesh, as well as the flesh of a diseased, *old, emaciated, poisoned, or snake-bitten animal, or of one of extremely tender years or struck with a poisoned dart or weapon, or of that which has fed on unnatural food, should be carefully avoided inasmuch as dried or putrid meat is

494 THE SUSHRUTA SAMHITA. [ Chap. XLVI.

shorn of all its potency. The flesh of a diseased or snake-bitten animal would be found to be poisoned or vitiated in its properties; that of a wounded animal 1s affected, that of an old animal is enfeebled in its potency, and that of an extremely young anımal is immature in its virtue and hence would prove positively injurious to the system.

• Metrical Texts :- Dry meat is heavy, brings on catarrh and a non-relish for food. The flesh of an animal killed by poison is fatal. The flesh of an animal of tender years may produce vomiting. The flesh of an old animal produces cough and dyspnœa, while the use of that of a diseased anımal may be attended with a simultaneous derangement of the three fundamental humours of the body. Putrid meat pro- duces nausea, while the use of that of an enfeebled or emaciated animal tends to aggravate the Váyu.

Meat falling under a category other than those described above should be deemed as good and whole- some. The flesh of a female quadruped, or of a male bird, or of a small-bodied creature of a large-sized genus, and vice versa, is principally recommended to be used amongst quadrupeds, birds, and anımals. Similarly the flesh of a small-sized creature amongst large-bodied ones of the same species should be pre- ferred as food.

Chap. XIVI. ] SUTRASTHANAM 495

Now we shall discourse on the heavy or light character of flesh obtamned from different parts of the body of an animal. Of the difterert fundamental principles of the body from the blood to the semen, each succeeding one is heavier than the one im- mediately preceding it in the order of ennumeration. Sımilarly, (of the different limbs or organs of a quartered anımal such as), the thighs, the shoulders, the loins, the head, the legs, the fore-extremities, the waist, the back, the skin, the kidneys, the liver and the intestines, each succeeding one is respectively neavier than the one immecately preceding it in the order.

Metrical Texts :- The head is heavier than the shoulders ; the shoulders, than the waist ; and the waist, than the back Similarly, the upper parts of the Sakthi thighs) are heavier than their lower ends. Of the seven fundamental principles of the organism (such as the lymph chyle, blood, flesh, fat, bon.e, marrow, and semen) each succeeding one is heavier than the principle immediately preceding it in the order of enumeration The trunks of all anımals are heavy. The lower part of a female frame and the uppe one of a male are respectively heavier [than their upper (fore) and lower (hind) parts.]

The head and breast of a bird are heavier than its other limbs. The trunk or the middle part of a bird is so equipoised as to facilitate the movements

496 THE SUSHRUTA SAMHITA. [Chap. XLVI.

of its pinions in flight. The flesh of a fruit-eating bird produces a state of extreme parchedness in the organism (of a person using it as food,) while that of a carnivorous one acts as a good constructive tonic. The flesh of a bird, which lives on fish, produces Pittam, while that of one, which lives on paddy (Dhánya), subdues the Vayu. Of the animals, that live in dry land or frequent marshy places, as well as of those which are domesticated, or are carnivorous in their habits, or are possessed of unbifurcated hoofs, or live by darting on their preys, or dwell mn holes, or are possessed of long legs, or eat by pricking, or are in the habit of first scattering their food with their claws, the flesh of each preceding one is lighter and tends to give rise to a lesser secretion from the internal organs than the one immediately following it in the order of enumeration.

Of animals belonging to the same genus, the flesh of one, which attains to an abnormally large size, should be rejected as inferor in pith or substance, and heavy as regards digestion. The flesh about the region of the liver of all animals should be regarded as the very best in respect of its dietic proper- ties, in absence whereof the flesh of a young animal not at all used up, or afflicted with any disease and just quartered that day, should be regarded as coming next best.

Chap. XLVI: 1 SUTRASTHANAM 497 Authoritative verse on the sub- Ject :- The age, body, development of limbs, tem- perament, hature, sex, constitution, size and habit of an animal should be taken into consideration before determining whether its flesh is wholesome or not. The measure in which it may be used as food with decided advantage to the organism and to what extent it will purify or improve its virtues, should also be considered.

The Fruit Group (Phala-varga) :-- Now we shall discourse (on the specific virtues) of fruits, such as the Dadıma, Amalaka, Kapittha, Vadara, Kola, Karkandhu, Sauvira, Shımvitikáphala, Mátulunga, Ámra, Ámrátaka, Karamarda, Piyála, Lakucha, Bhavya, Párávata, Vetraphala, Práchinámalaka, Tintıdıka, Nıpa, Koshámra, Amlıká, Náranga, and Jamvira, etc.

Metrical Texts :- (We may describe the general properties of fruits by saying that) they are acid in taste and heavy of digestion, heat-making in their potencies, (expectorant) of (Kapham), generate Pittam and subdue the Vayu. Of the fruits enumerated in the above list the Dádima leaves an astringent after-taste and does not generate the Pittam to an inordinate degree .* It acts as an 'appetiser, brings on

• Charaka and Bhattáraxa Harshchandra exclude Dádima (pome- granate) from the list of Pittakara agents, while Jejjadácharya is of opinion that it neither generates nor subdnes the Pittam. 63

498 THE SUSHRUTA SAMHITA [ Chap XLVÌ.

flesh and a relish for food, is palatable to the taste, and tends to constipate the bowels by (imparting a greater consistency to the fecal matter). Dadımas may be classi- fied into two distinct species according as they are sweet or acid to the taste. The sweet species subdues the three deranged bodily humours, while the acid one subdues the Váyu and Kapham The fruit known as the Ámalaka has a taste blended of the sweet, pungent and astringent ones with a shade of the bitter. It is laxatve, spermatopoietic and beneficial to the eye-sight, and 1s capable of subduing all the three deranged humours The Vatághna virtue of this fruit should be ascribed to its acid taste ;"its power of subduing the Pittam, to its sweetness and coolness; and its efficacy in subduing the Kapham, to its affecting the tongue as a dry astringent substance This fruit is by far the best known fruit as possessing high therapeutic properties The Karkandhu, like the Kola or the Vadara, generates the Kapham and Pittam in its unripe or immature stage, while in its ripe or matured stage it is sweet, demulcent, purgative and subdues the Váyu and Pittam. The fruit known as the Sauvira is possessed of properties similar to those of the Vadara ; moreovei it is sweet, demulcent, and subdues the Váyu and Pittam. The Shimvitika-fruit is cooling, astringent and palatable and has an astringent taste The Kapittham in its unripe stage produces hoarseness. It is astringent and subdues the Kapham and increases

Chap. XLVI. ] SUTRASTHANAM 499

the Vayu, while in its ripe stage it subdues the Váyu and Kapham, is heavy, and has a sweet and acid taste .. The fruit known as the Matulunga is light, acid, appetising, and pleasant. It proves beneficial in cough and asthma, brings on a renish for food, allays thirst and cleanses the throat. The rind of a Matulunga is a bitter vermifuge and is difficult to digest ; it subdues the Váyu and Kapham. The layer of skın (lıt. flesh), immediately underlying the rind of the Mátulunga, Is palatable, cooling in its potency, demulcent and heavy of digestion. and also subdues the Váyu and Pittam. The meml.ranous or cellular covering, which envelops its seeds, is light, stomacnic, astringent and palatable. It produces Kanham and proves curative in cases of piles, abdominal glands (Gulma) and vomitıng. The expressed juice of the Mátulunga is recommended to a person sutfering from colic pam (gastralgia), indıges- tion, constipation of the bowels, impaired digestion as well as from disoiders brought about through the derang- ed conditior of the Váyu and Kapham, and more so mn cases where the patient has lost all relish for food. An unripe Ámra, mn its first stage of develop- ment, tends to generate the Vayu and Pittam, while one with closed pollen (Vaddha-keshara type) generates the Pittam. Ripe Amra is pleasant, cosmetic, relishing and tonic, helps the formation of fresh blood, and leaves an astringent after-taste. It is sweet and heavy, is a tissue-builder and tends

500 THE SUSHRUTA SAMHITA. [ Chap. XLVI.

to increase the formation of semen and also subdues the Vayu and Pittam. The Amrataka (Hog-apple) is spermatopoietic, is surcharged with a kind of oily matter and tends to increase the Kapham in the system. The Lakucha tends to destroy the semen, is long retained in the stomach, and serves to derange the three funda- mental humours of the body The Karamardakam is relishing and acıd in its taste, allays thirst, and generates the Kapham. The Piyálam is heavy, cooling and spermatopoietic. The Bhavyam is pleasant, taste- ful, astringent, and acid in taste. It cleanses the mouth and subdues the Pittam and Kapham. It 1s astringent, heavy, rooling and is long' retamned in the stomach

The fruit known as the Paravatam is sweet and relishing, and it destroys the Váyu and a voracious appetite The Nipa, like the old Ámalaka fruits, tends to neutralise the effects of poisons originated through the chemical combination of incompatible substances in the organism Unripe Tintidika (tamarind) subdues the Váyu, and tends to generate the Pittam and Kapham in the organism, while in its ripe state it is astringent, heat-making and stomachic. It destroys the Váyu and Kapham and restores a relish for food. The Koshámra. is possessed of properties nearly identical with those of the WTamarind. The properties of a ripe Amliká fruit are the same as those of

Chap. XLVI. ] SUTRASTHANAM 501

the latter with the exception that it further acts as a purgative. The Náranga has a sweet and acid taste, is pleasant and refreshing, and gives a relish to food. It is heavy, difficult to digest and subdues the Vayu. The Jamvira tends to allay thirst and cures colic pain, water- brash, vomiting and asthma ; it subdues the action of the deranged Váyu and Kapham, removes constipation of the bowels, and helps to create a healthy secretion of the Pittam. The Airavata and Dantashatha (different varieties of Jamvira) are acid and tend to bring on an attack of hæmoptvsis.

The frut (of such trees as the Ashvatha, the Plaksha, the Audumvura, etc., which pass by the general name) of Kshira-Vrikshas as well as those which are known as the Jámva, Rájádana, Todana, Tinduka, Vakula, Dhanvana, Ashmantaka, Ashvakarna, Phalgu, Parushaka, Gángeruka, Pushkara, Varti, Villa and Vimvi, etc. are coolnis. and astringent in their effect They subdue the Pittam and Kapham, tend to produce a condition of parchedness in the system, and have a sweet and astringent taste. * Of these the fruit of trees which belong to the genus Kshiri-Vrikshas is heavy and cooling, and is long retained in the stomach in an undigested state. It has a sweet, acid and astringent taste and does not mordinately derange the Vayu. The fruit

502 THE SUSHRUTA SAMHITA. [ Chap. XLVI.

known as the Jamvava generates th'e Vayu. It is astringent, and subdues the Pittam and Kapham, while the Rájádana is demulcent, sweet, astringent, and heavy. The Todana is acid, astringent, and sweet in its taste and is parchifying and subdues the Pittam and Váyu. It is (heat-making) in its potency, easıly dgestible (light of digestion), astringent, demulcent and appetising and further generates the Pıttam. Unripe Tinduka fruit is astringent, and heavy in digestion and produces Vayu in the organism, while in its ripe or fully matured stage it is sweet, and subdues the Kapham and Pittam. The Vakula fruit has a sweet and astrin- gent taste, is demulrent and astringent in its proper- ties, imparts a greater firmness to the teeth, and removes the viscid condition of the membranes The fruit of the Dhanvana has an astringent taste, and is cooling and palatable and subdues the Váyu and Kapham. The fruit of the Gangeruka and Ashmantaka 1s possessed of similar propeities as the precedmg ones The Phalgu fruit is long retamed mn the stomach mn an undigested state, has a sweet taste, and is heavy of digestion, refreshing, and demulcent in its effect. Raw or unripe Parushaka fruit is extremly acid in taste with a shade of the sweet, leaves an astringent after-taste, is light of digestion, generates the Pittam, and subdues the Kapham; while in its ripe state it is sweet in taste, subdues the Váyu and Pittam, is sweet in digestion and cooling in its

Chap. XLVI ] SUTRASTHANAM 503

potency and pruves curative in cases of hæmoptysis The Pushkara fruit is sweet, and is long retained m the stomach in an undigested state. It produces the Kapham and is tonic, and heavy of digestion (hard to digest). Raw and tender Vilva fruit subdues the Váyu and Kapham. It is keen, demulcent astringent, and appetising, has a pungent, bitter and astringent taste, and is heat-making in its potency, while in its ripe state it leaves a sweet after-taste Further it is heavy of digestion, can be but incompletely digested, and is long retamned m the stomach, causing it thus to distend and producing the emission of a fetid-smelling flatus. The Vimvi fruit, as well as that known as the Ashva karna, is galactagoguic. They destroy the Pittam and Kapham and prove beneficlal in cases of thirst, buining sensation of the skmn, fever, hæmoptysis, cough, asthma and consumption.

The fiuits such as, the Tala, Nárikela, Panasa and Maucha, etc. are sweet m taste and of di- gestion, and subdue the Vayu and Pittam. They are cooling in their potencies, and act as constructive tonics. Of these the fruit of a Tala is sweet in taste and heavy of digestion It subdues the deranged Pittam. The pulp found inside its seeds is sweet of digestion and diuretic, and it subdues the Váyu and Pittam. The Nárikela fruit is heavy of digestion, demulcent, ant-choleric, sweet, cooling in its potency,

504 THE SUSHRUTA SAMHITA.' [ Chap. XLVI.

tonic, tissue-building, pleasant, laxative and diuretic. It subdues the Pittam. The Panasam is sweet and astringent in taste, demulcent and heavy of digestion. The Maucham has a sweet and astringent taste, not cooling mn its potency, proves curative in cases of hæmoptysis, acts as a spermatopoietic and improves the relish for food. It generates the Kapham and is heavy of digestion.

The fruits such as the Drákshás, Kashmaryas, 4

Madhukas, Kharjuras, etc., have a sweet taste, are heavy of digestion and prove curative in cases of hæmoptysis. Of tkese grapes are laxative, beneficial to the voice, sweet, demulcent, and cooling in their potency. They prove beneficial in cases of hæmoptysis, fever, asthma, thirst, burning sensation of the skin, and consumption. The fruit known as the Káshmarya Phala is pleasant and diuretic. It purifies the blood, improves the intellect and growth of hair, and is rejuvenescent and subdues the Váyu and Pittam. Kharjuras are possessed of the virtue of arresting all bodily wastes. They prove beneficial in Urakshata, are pleasant, cooling in their potency, refresh- ing, heavy of digestion, sweet in taste, and prove curative in cases of hæmoptysis. The flowers of Madhuka trees are tissue-building, unpleasant and heavy of digestion, while their fruit subdues the Váyu and Pittam.

Chap. XLVI.] SUTRASTHANAM. 505

Fruits such as the Vátáma, Akshoda, Abhishuka, Nichula, Pichu, Nikochaka, and Drumára, etc. are demulcent, heat-making in their potency, heavy of digestion, constructive, tonic, and sweet in taste. They subdue the Vayu, Pittam and Kapham.

The fruit known as the Lavali is astringent and slightly bitter in taste, improves a relish for food, and is pleasant, aromatic and refreshing to the whole system. It subdues the Kapham and Pittam. The fruits such as the Vasiram, and the Shitapakyam, as well as the stems of Bhallátaka trees, are haid to digest and are long retained in the stomach in an undigested condition. They tend to produce a state of dryness in the organism, derange the Váyu, are cooling in their potency, sweet of digestion, and prove curative in cases of hæmoptysis

The fruits known as the Airávata and the Dantashatha have an extiemely acid taste and tend to bring on an attack of hamoptysis. The fruit known as the Tanka is cooling in its potency, has a sweet and astringent taste, is heavy and generates the Váyu. The frut known as the Aingudam is demulcent, and heat-making in its potency, has a sweet and bitter taste, and subdues the Vayu and Kapham. The Shami fruit is heavy, sweet and heat-making, produces a state of parchedness in the organism, and helps the falling off of hair. The Shleshmátaka fruit is 64

506 THE SUSHRUTA SAMHITA. [ Chap. XLVI.

heavy of digestion, generates the Kapham, and 1s sweet in taste and cooling in its potency.

Fruits such the Karira, Akshaka. Pilu and Trinashunya have a sweet, bitter and pungent taste, and are heat-making in their potency. They subdue the Vayu and Kapham. Of these the Pilu has a bitter and astringent taste. It generates the Pittam, acts as purgative, is pungent in digestion, keen, heat-making and oily. It subdues the Váyu and Kapham. The Arushkara and Tauvaraka fruits have an astringent taste, are pungent in digestion, heat-making in their potency and prove curative in cases of worms in the intestines, fever, constipation of the bowels (Ánaha) and Meha. Fruits such as, the Karanja, Kınshuka, and Arishtaphalam (Nımva) are vermifugenous and pungent in digestion, and prove curative in cases of Leprosy, Gulma (ınternal tumour), Ascites, Piles and Prameha. The Vidanga fruit produces a state of dryness in the body, is heat-making in its potency, light, and pungent in digestion, subdues the Váyu and Kapham and is slightly bitter and anti-toxic. The Abhayá (Chebulic Myrobalans) proves curative in cases of ulcers, is heat-makıng (in its potency), and acts as a purgative, tends to reduce corpulency and subdues the deranged humours. It is appetising and invigorating to the eye-sight, has an acid and astringent taste, and proves curative in œdema and

Chap. XLVI. ] SUTRASTHANAM. 507 cutaneous affections. The Aksham fruit is possessed of purgative properties, is light (of digestion), and pro- duces a state of dryness in the organism. It is heat- making in its potency, produces hoarseness (Aphonia), is a vermifuge and is beneficial to the sight, "has an astringent taste, is sweet in digestion and subdues the Pittam and Kapham. The Puga fruit subdues the Pittam and Kapham, produces a state of dryness in the organism, cleanses the mouth of all secretions and impurities, has a slightly sweet and astringent taste, and is possessed of laxative properties. The fruits and vegetables such as the Játikosha, the Játi Phalam, the Kataka Phalam. the Kakkolakam, Lavanga and the Karpura etc., have a bitter pun- gent taste, subdue thirst and Kapham, are light in digestion, and remove bad odours from the mouth and cleanse it of all impurities The Karpura has a slightly bitter taste, is aromatic, cooling in its potency, and light in digestion. It is possessed of liquefacient properties and is specially recommended in dryness of the mouth and fetid breath. The Latá-Kasturiká is similar in its virtue to the Karpura and is cooling and both laxative and diuretic. The pith of the Piyála fruit has a sweet taste, is spermatopoietic and subdues the Váyu and Pittam. The pith (the kernel found inside the seeds) of the Vaibhitaki fruit is intoxicating and subdues the deranged Váyu and Pıttam. The pith or the kernel of the Kola fruit has an astringent. sweet

508 THE SUSHRUTA SAMHITA [ Chap. XLVI

taste, subdues the Vayu and Pittam allays thirst and alleviates nausea and vomiting. The kernel of the seed of the Ámalaka resembles the last named pith in its properties. The kernels of such fruits as the Vijapuraka, Shampáka and Koshámra are sweet in digestion, appetising, demulcent, and subdue the Váyu and Pittam. These kernels of seeds should be regarded as possessing identical properties as the pulps of the fruits from which they had been extracted. All fruits with the exception of Vilva are efficacious mn their ripe and matured condition. The latter (Vilvas) have been enjoined to be eaten unripe for medicinal purposes as well as with a wew to derive a greater efficacy from their use Unupe Vilvas are astringent and appe tising in then effect, heat-making in their potency, and have an astrmgent-pungent-bitter taste

Fruit, which is blighted or that affected by any other disease or that which has grown m an improper season, or iaw or over-upe, or worm-eaten, should be rejected as unfit for use Here the description of the fruit-group is ended.

The group of Potherbs :- Now we shall deal with the properties of potherbs. The fruits of such creepers as the Pushpaphalá, Alávu and Kálindak des- troy the Pittam, generate the Vayu, and slightly produce the Kapham. They tend to increase the discharge of the stool and urine, and are sweet in taste and digestion.

Chap XLVI. 1 SUTRASTHANAM 509

Of these the tender Kushmandas are light in digestion, heat-making in their potency, and contain a greater pro- portion of alkaline matter. They are appetising, diuretic and pleasant in their effect, and tend to subdue the action of all kinds of deranged humours, and prove whole- some in cases of mental aberration, such as, mnsamty, etc. The Kálindak tends to reduce the quantity of semen and Impairs the eye sight. It generates both the Vayu and Kapham, while an Alávu is a purgativs, produces a con- dition of parchedness in the system, is heavy in digestion and extremely cooling mn its potency The species, known as the bitter Alávu, is unpalatable and has an emetic property, and subdues the Vayu and Pittam

The fruits such as the Trapusha, Erváruka, Karkáru, and Shirna-Vrinta are heavy in digestion and long retained in the stomach in an undigested state. They are palatable, cooling mn their potency, generate Kapham, tend to facilitate the discharge of stool and urine, contain a little alkalme matter, and are sweet mn taste. A green and tender cucumber subdues the Pittam, while one which is of a pale yellow colour acts as a stomachic. A ripe and yellow Trapusham tends to subdue the Pittam only in the event of its possess- ing an acid taste. Similarly, ripe Ervárukas and Karkárus generate the Váyu and Kapham, have a sweet taste, and are found to be charged with alkaline matter. They are appetising, relishing and do not inordı-

510 . THE SUSHRUTA SAMHITA [Chap XLVI.

nately generate the Pittam. A Shirna-Vrinta (water melon) contains a little alkaline matter, is sweet, and purgative. It generates the Kapham, is pleasing and appetising in its property, and proves curative in cases of Ánáha and Ashthilá.

The spices and herbs include the Pippali, Maricha, Shringavera, Ardraka, Hıngu, Jiraka, Kustumvuru, Jamviraka, Sumukha, Surasá, Arjaka, Bhustrına, Sugandhaka, Kaamaraddka, Kálamála, Kutheraka, Kshavaka, Ksharapushpa, Shigru, Madhu-Shigru, Phanŋhyaka, Sarshapa, Rajika, Kulahala, Benu, Gandıra, Tilaparnıká, Varshábhu, Chitraka, Mulaka- Potiká, Lashuna, Palándu and Kaláya, etc.

Metrical Texts :- Potherbs have a pungent 14

taste, are relishing, and heat-making in their potency, and subdue the Váyu and Kapham. They are varously used for seasoning food. Of the above-said spices and herbs, the unripe or immature Pippali is heavy in digestion, sweet in taste, cooling in potency and generates Kapham.

Dried Pippali subdues the Vayu and Kapham, acts as a spermatopoietic and slightly soothes the Pittam. Green or immatured Maricha is sweet of diges- tion, heavy and phlegmagoguic in its effect. Dry Maricha has a pungent taste, is light of digestion and heat-making in its potency. It is anti-spermatopoietic, destroys the Váyu and Kapham, and slightly subdues

Chap. XLVI1 . SUTRASTHANAM 5 k1

the Pittam. The white Maricha is neither too cooling nor too heat-making in its potency, is more efficacious than the . two preceding varieties and is specially invigorating to the eye-sight. The Nágaram destroys the Váyu, has a pungent taste, and is sweet of digestion. It is heat-making in its potency, acts as a spermatopoietic and aphrodisiac, is pleasant and imparts a relish to food. It is appetising, light of digestion, and charged with an oily substance. The Ardrakam has a pungent taste, is heat-making in its potency, acts as a pleasant spermatopoietic, subdues the Vayu and Kapham, proves beneficial to the voice, and ielieves colic pain and suppression of the stool and distension of the stomach. The Hingu is light of digestion, heat-making in its potency, acts as a digestant, and is appetising. It subdues the Váyu and Kapham, has a pungent taste, is demulcent, lavative and sharp, and releves colic pain, indigestion and suppression of stool. The Jiraka (whether white or yellow) is sharp and heat-making in its potency, pungent in digestion and imparts a relish to food. It has a pungent taste, is appetising and aromatic, increases the Pittam, and destroys the Váyu and Kapham. The species, known as Káravi and Karavi, lıke the Upakunchiká, are possessed of properties similar to those of the aforesaid Jıraka, and are variously used, in seasoning dishes and condiments. Raw or undried Kustumvari (cori- ander seeds) is sweet, aromatic and pleasant, while in its

512 THE SUSHRUTA SAMHITA. [Chap. XLVI.

dried state it is sweet in digestion, acts as'a demulcent, allays thirst, and alleviates the burning sensation of the skın. It has a slightly bitter and pungent taste, tends to subdue the deranged humours of the body and purifies its internal channels. Jamvira is digestant, sharp and acts as a vermifuge. It subdues the Váyu and Kapham, and is aromatic, appetising and pleasant. It tends to remove the bad taste in the mouth, and alleviates cough, dyspnœa and diseases due to the action of the deranged Vayu and Kapham or due to poison. The Surasa generates the Pittam, relieves the colic and pain at the sides, while the Sumukha is said to be possessed of the same properties with the exception that it neutralises the effects of poisons brought about through the chemical combination (of several incompatı- ble substances in the organsm). The herbs known as the Surasa, Arjaka and Bhustrina destroy the Kapham, are light of digestion, and tend to produce a state of parchedness in the organism They are demulcent, generate the Pittam, and are heat-making in their potency and pungent in taste and digestion. The herb called the Kasamardaka has a bitter and sweet taste. It subdues the Váyu and Kapham, is a digestant, cleanses the throat and specially subdues, the Pittam. The Shigru has a pungent, alkaline, sweet and bitter taste and generates the Pittam, while the Madhu-Shigru variety is laxative, bas a bitter and pungent taste; is appetising and removes œdematous swelling of the

Chap. XLVİ. Ï SUTRASTHANAM 513

body. The Sárshapa herbs, as well as those known as Gandira and Vega, can be but imperfectly digested. They tend to suppress the discharge of stool and urine, produce a state of dryness in the organism, are sharp and heat-making in their potency, and serve to derange the three fundamental humours of the body. The herbs called Chitraka and Tilaparni are light (of diges- tion), and subdue the Kapham ard œdema. The herb known as the Varshábhu subdues the Váyu and Kapham. It proves beneficial in cases of œdema, abdominal dropsy and piles. The Mulaka-Potika has a pungent bitter taste. It is pleasant, appetising, lıght and throat-cleansing, tends to impart a greater relish to food, and subdues the action of all kinds of deranged humours. Raw or immature Mulaka of the larger species is heavy mn digestion and long retamed in the stomach in an undigested state. It is irritating and tends to produce a derangement ol the three humours ol the body, while boiled with oil o1 butter it acts as a demulcent and subdues the Váyu, Pittam and Kapham.

Dried Mulaka subdues the action of the three deranged humours. It is antı-toxic and light (of digestion). All dried herbs with the exception of the preceding one generate the Váyu and take a long time to be digested

The properties described in connection with the Mulaka bulb in its different stages of growth and 65

514 THE SUSHRUTA SAMHITA [ Chap. XLVİ.

conditions can also be attributed to its flowers, leaves and fruits respectively. Mulaka flowers subdue the Pittam and Kapham, while their fruit subdues the Váyu and Kapham. Rasona 1s demulcent, heat-making, sharp, pungent, slimy, heavy and laxative. It has a palatable taste and is tonic, spermatopoietic, and tends to improve the voice, intellect and complexion and to bring about an adhesion of fractured bones. It alleviates heart-disease, indigestion, fever, Vıvandha, Kukshi-Shula, Gulma, a non-relish for food, cough, asthma, piles, Kushtha, dulness of appetite, swelling (Shopha), worms and diseases due to the Váyu and Kapham Palandu is not excessively heat- making mn its potency, has a pungent taste, is heavy, tonic and appetising. It slightly generates the Pittam and Kapham It subdues the Váyu.

The species, known as the Kshira-Palándu, Is demulcent, cooling in its potency, and relishing, imparts a steadiness to the fundamental principles of the body, is tonic, promotes the growth of flesh, improves the intellect and increases the Kapham. It is palatable, heavy, slimy and proves beneficial in cases of hæmoptysis. The potherbs called Kaláya subdue the Pittam and Kapham, generate Váyu, are heavy and sweet in digestion, and leave an astringent atter- taste in the mouth.

The leaves of plants and trees known as the

Chap. XLVI. '] SUTRASTHANAM 515 Chuchchu, Juthiká, Taruni, Jivanti, Vımvitiká, Nandi, Bhallátaka, Chagalántrı, Vrikshádan, Phanji, Shálmalı, Shelu, Vanashpati-prasava, Shana, Karvudára and Kovidara etc., have an astringent, sweet and bitter taste, and prove curative in hæmoptysis. They subdue the Kapham, generate the Váyu and are astringent in their action and light of digestion (easily digestible). Of these, the Chuchchu is light of digestion, and acts as a vermifuge It is slimy, proves beneficial to ulcers, is sweet and astringent in taste and action. It tends to subdue the action of the three deranged humours (Tridosha). The Jivanti herb is beneficial to the eyes and subdues all kinds of deranged humours. The leaves of the Vrikshádani plant subdue the Vayu. Phanjı leaves are slıghtly tonc. The leaves of trees or plants belonging to the Kshira-Vriksha or to the Utpala group are cool- ing in then potency, astringent mn their taste and action, and prove beneficial in dysentery, (Intestmnal hæmorrhage) and hæmoptysis.

The leaves of the Punarnavá, Varuna, Tarkárı, Uruvuka (white castor), Vatsádanı, and Vilva etc., are heat-making in their potency, and have a sweet and btter taste and pacify the deranged Váyu. Of these, the Punarnavá are specially possessed of the virtue of removing œdema (Shopha).

The potherbs, such as the Tandulıyaka, Upodiká,

$16 THE SUSHRUTA SAMHITA. [Chap. XLVI.

Ashvavalá, Chilli, Pálankyá, and Vástuka etc., are laxative and diuretic, and have a sweet and alkaline taste. They slightly generate the Váyu and Kapham, and cure hæmoptysis.

Metrical Text :- Of these, the species known as the Tanduliya is sweet in taste and digestion, and proves curative in cases of hæmoptysis and somnolence (due to the effects of poison, wine or vitiated blood). It is antitoxic and extremely cooling in its potency, and produces a state of parchedness in the system. The Upodiká species is sweet in taste and digestion. It is spermatopoietic, anti-narcotic, cooling, laxatıve, demulcent and tonic. It generates the Kapham, and subdues the Váyu and Pittam in the system. The species called the Vástuka is a pungent (in digestion), vermifuge, and is tonic. It improves the intellect and digestion and is alkaline, laxatıve and relishing, and tends to subdue all kinds of deranged humours of the body. The species Chilli resembles the Vástuka in its proper- ties, while those of the Pálankyá is identical with those of the Tanduhya. It generates the Vayu, produces a state of parchedness in the system, and tends to suppress the discharge of stool and urine. It proves remedial to the deranged Kapham and Pittam. The potherbs Áshvavala produces a condition of dryness in the organism and tends to suppress the discharge of stool and urine and Váyu (emission of flatus).

Chap. XLVI' ] SUTRASTHANAM 517

The potherbs (leaves of edible plants) such as the Mandukaparni, Saptalá, Sunishannaka, Suvarchalá, Brahma-suvarchalá, Pıppalı, Guduchi, Gojilvá, Káka- máchi, Prapunnáda, Avalguja, Satmna, Vrihati-phala, Kantakarika-phala, Patola, Vártáku, Káravellaka, Katukiká, Kevuka, Uruvuka, Parpataka, Kirátatikta, Karkotaka, Arıshta, Koshátaki, Vetra, Karıra, Átaru- shaka, Arkapushpi, etc., are light and palatable, and piove curative in hæmoptysis, Kushtha, Meha, fever, dyspnœa, cough and create a relish for tood.

Metrical Texts :- The Mandukaparn and the Gojihviká species are alike jn their properties, the former being astringent and beneficial to the Pittam, sweet in taste and digestion, cooling mn its potency and of easy dige tion. The Sumshannaka species is easily digested and is unattended with any acid reaction. It is astringent in its action and tends to subdue the three deranged bodily humours, and it also arrests the evacuations of the bowels. The Abulguja has a bitter taste, is pungent in diges- tion and subdues the deranged Pittam and Kapham. The potherb Satina 1s slightly bitter and astrin- gent in taste and tends to subdue the three deranged humours of the body. The Kákamáchı herb is neither too cooling nor too heat-making in its potency and removes cutanebus affections. It subdues the deranged humours as the preseding

518 THE SUSHRUTA SAMHITA. [ Chap. XLVI

species. The fruit of (the two species of) Vrihati plants has an astringent and bitter taste, and is light of digestion. It is vermicidal and proves curative in cases of itch and cutaneous diseases (Kushtha), and subdues the deranged Váyu and Kapham. The leaves and fruit of the Patola creeper have a bitter taste. They are beneficial to ulcers, pungent in digestion, heat-making, spermatopoietic, relishing and appetising. They subdue the deranged Pittam and Kapham without producmg the Vayu The Vártákam subdues the Váyu and Kapham It has a bitter and pungent taste, is light, relishing and appetisıng. Matured Vartakam is alkalıne (in its taste) and generates the Pittam. The Karkotakam and the Káravellakam are possessed of properties simlar to those of the preceding species (Vártákam). The herbs and creepers such as the Atarushaka, Kırátatikta, Parpataka and Guduchı together with the tender shoots of the Vetra and the Nimva, have a bitter taste and subdue the Pittam and Kapham. The leaves of the Varuna and Prapunnáda destroy the deranged Kapham and give rise to a condition of dryness in the system. They are light of digestion, cooling in their potency, and tend to enrage or agitate the bodily Váyu and Pittam. The potherbs known as Kálashakam are appetisıng and pungent in taste and tend to neutralise the effects of poison originated through the chemical action of two incompatible substances mn

Chap. XLVI. ] SUTRASTHANAM 519

the organism. The species called Kaushumbha has a sweet taste, and produces a condition of dryness in the organism. It is heat-making mn its potency and light of digestion, and subdues the deranged Kapham. The species called Náliká-shákam has a sweet taste. It generates the Vayu and subdues the Pittam. The species called the Chánger has an acid, astrmn- gent and sweet taste It is appetising and heat- making in its potency proves beneficial in cases of deranged Váyu and Kapham and curative m cases of mesenteric disordeis (Grahanı) and piles.

The leaves of the Loniká, Játuka, Triparniká, Pattura, Jıvaka, Suvarchala, Kuruvaka, Kathinjara, Kuntalıká, Kurantıká etc, aie sweet mn taste and digestion and cooling m their potency. They subdue the Kapham and do not inordmnately generate the Pittam. They leave a saline after-taste in the mouth and produce a condition of dryness in the organism. They are alkalmne and laxative, and generate the Váyu. The potherbs known as Kuntalıká have a sweet and bitter taste. The species Kurantiká has an astringent taste. The species called the Rájakshavak Shákam, as well as the one called Sathi-Shakam, is astringent in its property, cooling in its potency, easily digestible and is not hostile to (does not enrage or aggravate), (subdues D.R) the humours. The species known as the Harimanthajam is sweet in taste and diges-

520-' THE SUSHRUTA SAMHITA. [ Chap. XLVİ.

tion but is difficult to digest. The species known as Kalayam (leaves of the Matara pulse) is purgative and sweet in taste. It produces a state of dryness in the organism and extremely generates the Vayu. It tends to dislodge the deranged humours from their loca- tidis in the upper part of the body (Sramsanam). The Putikaranjas are heat-making in thei potency and alleviate œdema and anasarca. They are pungent in digestion, easily digestible and subdue the Vayu and the Kapham. The leaves of the Támvula are sharp, heat-making (in their potency) and bitter, astringent and pungent in taste. They tend to aggravate the Pittam, are aromatics prove beneficial to the voice, and remove viscidness in the organism. They pacify the Kapham and Váyu in the system, are appetising, pun- gent in digestion and deodorant, and tend to remove the fetid smell in the mouth, cleanse it of all impurities and alleviate all itching sensations experienced inside its cavity. This ends the description of potherbs.

The Flower Group :- The flowers of such trees as the Kovidára, Shana, and Shálmali are sweet in taste and digestion and prove curative in cases of hæmoptysis The flowers of the Vrisha and Agastya have a bitter taste, are pungent in digestion and alleviate a wasting cough (Phthisis). The flowers of the Madhu-shigru and Karira are pungent in digestion. They destroy the Váyu and increase the discharge of

Chap. xtvt. J SUTRASTHANAM. . 521

stool and urine! The Agastya flower is neither too cooling nor inordinately heat-making in its putency and proves, specially beneficial in cases of night- blindness (Nyctalopia). The flowers of the Rakta- Vriksha, Nimva, Mushkaka, Arka, Asana and Kutaja trees subdue the Pittam and Kapham, and prove curative in skin diseases (Kushtham)

The Padma has a bitter and sweet taste, is cooling in its potency, and subdues the deranged Pittam and Kapham. The Kumuda has a sweet taste, and is shmy, demulcent, pleasing and cool- ing m its potency. The two varieties of the same species known as the Kuvalayam and the Utpalam, slightly differ from the preceding varieties in their properties. The Sindhuváram is renowned for its virtue of destroying the Pittam. The Malliká and Málati flowers have a bitter taste and subdue the Pittam owing to their sweet scent. The Vakulas, like the Patala flowers, are sweet smelling and pleasant, their pleasing and odoriferous property instantaneously per- meates the whole system. The Nagam (flower), like the Kumkumum, is antitoxic and subdues the Pittam and Kapham. The Champakam is curative in cases of hæmoptysis. It is both cooling and heat-making in its potency and subdues the deranged Kapham. The Kinshukam, like the Kurantakam, subdues the Kapham and Pittam. 66

522 THE SUSHRUTA SAMHITA. [ Chap. XLVI.

A flower should be understood *as possessed of the same properties which aie natural to the tree or plant on which it grows. The (tender stem) of the Madhu-Shigru is pungent in taste and subdues the deranged Kapham.

The Kshavaka, the Kulechara, and the tender sprouts of Vansha, etc., generate the deranged Kapham, and tend to increase the discharge of stool and

urine.

Metrical Texts :- The Kshavakam helps the germination of woums in the intesties It is slmy and sweet in taste, and tends to increase the secietions of the internal organs It generates the Váyu and does not mordinately increase the Pittam and Kapham m the body. The tender sprouts of Venu generate Kapham and are sweet in taste and digestion They can be but imperfectly digested and produce the Váyu in the organism. They have a slightly astringent taste and tend to produce a state of extreme parchedness in the system.

The Udbhida Group: -Mushiooms are generally found to grow on stacks of straw (Palala), 01 are seen vegetating on the stems of bamboo (Venu) or sugar-cane (Ikshu', or as sprouting up from beneath the surface of the ground (Udbhida), or growing on a heap of decomposed cow-dung (Karisha.) Of these, those which grow on stacks of (decomposed) straw

Chap. XLVI. ] SUTRASTHANAM. 523

(Palálam) are sweet in taste and digestion and tend to produce a state of dryness in the organism. They subdue the three deranged humours of the body. Those which vegetate on the stems of sugar-ranes (Ikshujam) have a sweet pungent taste. They leave an astringent after-taste in the mouth and are cooling in their potency Mushrooms growing on decomposed cow- dung (Karısha) should be regarded as possessed of properties similar to those of the preceding class They aggravate the Vayu, are heat-making in their potency, and have an astringent taste. Those which vegetate on the stems of bamboos (Venuja) have an astringent taste and tend to enrage or aggravate the bodily Váyu. Mushrooms which grow on the ground (Bhumija) are heavy of digestion and do not mordnately generate the Vayu, their tastes varying according to the soil they grow on.

Pinyaka Group :- The Pinyaka (levigated powder or cake of linseed oi mustard pressed in an oil-mill), the Tilakalka (the levigated powder of sesamum of which the oil has been similarly pressed out), and the Sthuniká-shuska-Sháka (leaves and stems of plants pasted and made into pills or balls) tend to enrage all the deranged humours. Metrical Texts :- Sthunika balls are long retamned in the stomach in an- undigested state, thus giving rise to a distension of that organ, and

THE SUSHRUTA SAMHITA. [Chạp, XLVI

tend to enrage or aggravate the bodily Váyu. Moist Sindakis are the (leaves and stems of the Mulaka, etc. slightly boiled and pasted with pungent and aromatic spices and then made into balls.) There are two kinds of Smndákis the dry and the moist. They generate the Vayu and are appetising, and tend to impart a greater relish to food. All 'sweet or palatable potherbs are purgative and heavy of digestion, produce a state of dryness in the organism, are generally indigestible and long retained in the stomach in an undigested state, causing it to distend. They are marked wlth a shade of the astringent m their taste.

Of flowers, leaves, fruits, stems and bulbs, each succeeding one is heavier (of digestion) than the one immediately preceding it in the order of enumeration. Potherbs and leaves of edible plants which are found to be rough or putrified or worm-eaten, as well as those growing on an improper or incongenial soil, or making their appearance in an unnatural season of the year, should be rejected as unfit for use. This ends the description of the Pushpa-shákas.

The Bulb Group :- Now we shall discourse on the virtues of edible bulbous plants or herbs (Kandas). The bulbs of plants and creepers such as the Vidári-kanda, Shatávari, Visha (bulbs of the lotus plant), Mrinala (the upper stem of the lotus plant),:Shringátaka, Kasheruka,

Chap, XLVI.] SUTRASTHANAM. 525 Pindáluka, Madhváluka, Hastyáluka, Kástháluka, Shankháluka, Raktáluka, Indivara and Utpala etc. alleviate -hæmoptysis, are cooling m their potency; sweet in their taste and heavy of digestion. They tend to increase the semen in large quantities and augment the quantity of milk in the breast of a human mother. The bulb known as the Vidari- Kanda has a sweet taste, and acts as a construc- tive tonic and is spermatopoietic. It is cooling in its potency, beneficial to the voice, and imparts strength to the system. It is extremely diuretic and subdues the Váyu and Pittam. The Shatávari has a sweet and bitter taste and is spermatopoietic. It subdues the Váyu and Pittam, the one belonging to the large- sized species being palatable and appetising and tomc. The latter improves the intellect and proves curative mn cases of mesentenc diarrhœa (Grahanı) and piles, and is spermatopoietic, rejuvenating, restora- tive, and cooling mn its potency. The under-sprouts of this creeper (large-sized Shatávari) have a bitter taste and subdue the Pittam and Kapham. The Visham* proves curative in cases of hæmoptysis, and is long retained in the stomach in an undigested state, though it falls under the category of sub- stances which can be but partially digested. It

• Bulbs of lotus plants-though certain anthonties aver that the mnner lining or membranous fibres of a lotus-stem are called Visha, the outer covering being known as the Mrinflam.

526 THE SUSHRUTA SAMHITA [Chap XLVI.

is tasteless or insipid, generates the Váyu, and is hard to digest, producing a condition of dryness in the organısm. The bulbs known as the Shringátaka and the Kasheruka are heavy of dgestion, are long re- tained in the stomach in an undigested state, and are cooling in their potency. The Pindálukam gener- ates the Kapham, is heavy of digestion, and tends to enrage or agitate the bodıly Váyu. The Surendrakanda is pungent m digestion, generates the Pittam and sub- dues the Kapham. The sprouts of the Venu are heavy of digestion, and tend to enrage the Kapham and Váyu.

The bulbs (Kanda) known as Sthula-Kanda, Shurana- Kanda, and Mánaka, etc have a slightly astringent and pungent taste, and tend to produce a state of dryness in the organism. They are heavy of digestion, and subdue the Pittam, and are long 1etained in the stomach in an undigested condition.

Metrical texts : - The species known as the Manaka is sweet, and cooling m its potency and heavy of digestion, while the one called the Sthula Kanda is not mnordinately heat-making in its potency. The species Surana is usually found to be curative in cases of piles and rectal polypi and condylomata. The bulbs of such aquatic plants as the Kumuda, Utpala and Padmna have an astringent taste and are sweet in digestion. They are cooling in their potency and tend to enrage the Vayu and pacify

Chap. XLVI] SUTRASTHANAM. 527

or subdue the 'deranged Pittam. The bulb known as the Vráhakanda is pungent in taste and digestion. and is possessed of spernatopoietic, tonic, rejuvenating and restorative properties It subdues the Kapham. and proves efficacious in cases of Meha, skın diseases (Kushtham), and in ailments due to the presence of parasites in the mtestmnes. The top- piths of such trees, as the Tála Nárıkela, Kharjura etc., are sweet in taste and digestion. They prove curative in cases of hæmoptysis, and are spermato- poietic They subdue the Vayu and generate the Kapham in the body. Edible bulbs, which are ex- tiemely tender or immature, diseased, decomposed or sprouting mn an improper season of the year, or are worm-eaten, should be iejected as unfit for use. This finishes the description of the bulb group

The Salt Group (Lavana Varga) :- The different varieties of salt such as the Saindhava the Sámudra, the Vida, the Sauvarchala, the Romaka and the Audbhidam (prepared from vegetable alkalı), etc., should be successively deemed as more heat, Váyu, Kapham, and Pittam makmng, and more demulcent, sweeter and more prrgative and diuretic, considered in the inverse order of enumeration. Saindhava salt is beneficial to the eyes, palatable, relishing, light, appetising, demulcent, slightly sweet in digestion, spermatopoietic and cooling in its

528 THE SUSHRUTA SAMHITA. [Chap, XLvt.

potency. It is one of the most potent auxiliaries in combating the action of the deranged humours of the body. The variety called the Samudram (sea-brine) is sweet in digestion, and not inordi- nately heat-making in its potency. It is not indiges- tible, but purgative, slightly demulcent, and does not in- ordinately generate the Pittam, and is good in attacks of colic pain (Shula). The variety known as Vıda salt is a little alkaline (in its taste) and is appetising. It tends to produce a condition of dryness in the organism, and proves beneficial in cases of colic (Shula,) and mn dis- eases affecting the heart. It imparts a relish to food, is sharp and heat-making mn its potency, and restores the deranged bodily Váyu to its normal state (restoring or setting aflow the nerve-current by removing any obstruction). Sauvarchala salt is light of digestion, heat-making in its potency, and pungent in taste. It is appetisıng, has an agreeable aroma, removes any viscid- ness from the internal organism, and proves curative in cases of abdommnal glands, colic pain and incarceration of scybala in the bowels. Romaka salt is sharp and intensely heat-making. Its action permeates the whole system immediately after its use, and is pungent and light of digestion. It subdues the Váyu, tends to increase the secretion of the internal organs, enters into the minutest capillaries of the body, and is purgative and diuretic. Audbhida salt is light, sharp, and heat-making in its potency.

Chap. XLVI. ] SUTRASTHANAM 529

It acts as a moistener to the mnternal organs, has a pung- ent bitter taste, and is charged with a small quantity of alkali. It permeates the minutest capillaries, and tends to restore the deranged Váyu to its normal condition. Gutiká salt destioys the deranged Váyu and Kapham, and is vermifugal, appetising, digestant and purgative. It tends to aggravate the Pittam and acts as an inter- nal liquefacient or antifat. The salt quarried from a salt mine situated at the foot of a hill (Shailamulaja), or from a sandy (Valukelam) or alkalınesoil (Ushakshára', has a pungent taste, and helps the disintegration of Kapham, etc. (Chhedi). It is also called pungent (Katu) salt.

The group of Alkalis :- The different vareties of alkalı (Kshára) such as the Javakshára (Carbonate of potash), the Svarjikákshára, the Pákıma and the Tankana cure abdommnal glands, piles, mesenteric diarrhœa, and gravel and stone mn the bladder. All these varieties of alkalı should be regarded as possessed of digestant or stomachic properties. Their abuse is known to have brought about cases of hæmoptysis. Of these, the varieties known as the Javakshára and Svarjikákshára are inflammatory as fire, and they tend to reduce Kapham, remove Vibondha (suppression of stool etc.), piles, and abdominal glands and prove curative in cases of enlarged spleen. They are antı-spermatopoetic. The alkali 67

530 THE SUSHRUTA SAMHITA. [ Chap XLVI

known as Usharakshara is heat-making in its potency, and subdues the deranged Váyu. It tends to increase the slimy (mucous) secretions in the organs and is detri- mental to the strength of the body. The variety called Pákima tends to reduce obesity, causes a free and increased discharge of urine, thus fully reliev- ing the bladder of all its contents (lit : bladder-cleanser). The alkali known as the Tankanakshara (borax) tends to produce a condition of dryness in the orgamsm, generates the Váyu, subdues the Kapham, and is appe- tising m its property. It is moreover known to bring about a derangement of the Pittam, and is sharp in its potency.

The Metal group :- Gold has a sweet and agreeable taste, acts as a tonic or restoratıve elixir, im- parts rotundity to the body, and subdues the action of all the three deranged humours of the body. It is cooling and antitoxic mn its potency and invigorates the eyesight. Silver has an acid taste, is laxative and cooling (in its potency), presents a glossy or oily aspect, and destroys the Pittam and Vayu. Copper has a sweet and astringent taste, and acts as a liquefacient and corro- sive agent. It is laxative and cooling in its potency. Kansya Indian bell metal) has a bitter taste, and acts as a hquefacient agent. It subdues the Kapham and Váyu, and is beneficial to the eyesight. Iron generates Váyu, is cooling in its potency, allays thirst and subdues

Chap. XLVI.] SUTRASTHANAM. 531

the deranged Pittam and Kapham. Zinc and lead are vermifugal, as well as liquefacient and corrosive. They have a saline taste. Pearls, corals, diamonds, sapphires, Vaidurya (lapis lazulı), crystals, etc. are beneficial to the sight, and cooling in their potency. They are anti- toxic and act as liquefacient or corrosive agents. They are possessed of sacred prophylactic virtues, and bring good luck to men who wear them, and cleanse their wearers from all impurities. Thus the description of the salt group is ended.

Metrical texts :- The intelligent shall deter- mine the properties of cereals, flesh, fruits, potherbs, etc., (other than those describeu under their respective heads in the present chapter), which should be deter- mined with the help of their respective tastes, as well as from the nature of the predominant material principles which enter mto their composition. The Shastika, barley, wheat, Rakta-Shálı, and the pulses such as the Mudga. the Adhakia, and the Masura should be regarded as the best and by far the most nutritious of the cereals which fall under the respective heads of the Paddy Group (Dhanyavarga). The flesh of the Láva, Tıttıri, Sáranga, Kuranga, Ena, Kapin- jala, Mayura (peacock), Varmi and Kurma (tortoise) should be regarded as the best of those of all other ani- mals respectively belonging to their own species. Of fruits, those called Dádimva, A'malaka, Drákshá,

532 THE SUSHRUTA SAMHITA [Chap XLVt.

Kharjura, Parushaka, Rájádana and Mátulunga should be considered as the most commendable and efficacious. Of potherbs those known as the Satına, Vástuka, Chuchchuka, Chıllı, Mulaka-Potiká, Mandukaparnı, and Jwvantı should be regarded as possessed of the most commendable properties. Cow's milk is the best of milks, and sımilarly, clarified butter made from the milk of a cow should be considered as pre-eminently the best and the most efficacious of clarified butters.

Saindhava salt is the best of all other salts Dhátrı and Dádimva frut are the best of all the acid kinds ; Pippal and Nagara of all pungent, and Patola and Vártakam of all bitter vegetable substances. Honey and clarifed butter occupy the highest place in the list of all sweet articles Pugaphalam and Parushakam are the best of all astringent fruit. Sugar is pre-eminently the best of all the modifications of the sugar-cane juice, while Mádvirka and Asava (grape-juice) are the best of all cordials. Similarly, the corn (lit: paddy) of a year's standing or matured for a year after being harvested, is the most efficacious. The flesh of a young animal, as well as well-cooked rice prepared, that day, fully ripe fruit, and fresh and tender potherbs should be deemed as the best of their respective kinds.

The kritanna varga :- Now we shall fully

Chap. XLVI 1 SUTRASTHANAM. 533

deal with the properties of cooked and prepared food (Kritánnas). "A gruel (Manda) of fried paddy seasoned with powdered Pippalı and Nagara proves a wholesome diet to a patient after the exhibition ot pur- gatives and emetics, mnasmuch as it is digestant, appeti- sing and agreeable, and tends to restore the bodily Váyu to its normal condition. Pey'á is diaphoretic, appetising, light of digestion, duretic (lit : bladder-cleanser). It allays thirst and hunger, and tends to remove the sense of fatigue and exhaustion It serves to rekindle an impaired appetite and restore (lit : soothes down) the deranged Váyu to its normal condition. Vilepr acts as an emulcent food and soothes the entire organism. It is tonic, and imparts strength and rotundity to the frame. It is light, astringent, appetising, agreeable, quenches thirst and satisfies hunger. The Yavágu, when cooked with meat, potherbs and fruit, is hard to digest. It is otherwise agreeable, soothing, spermatopoietic, tissue- building, and tonic. Manda is prepared by carefully excluding all the residuary shreds of its component substances, while Peya is cooked without any such exclusion. gruel, which abounds with such seedy shreds, is called Vilepi, while the variety, which is slightly fluid and extremely seedy in its consistency, is named Yavágu The preparation known as the Páyasa (a sort of porndge cooked by boiling rice with milk and sugar) is long retained in the stomach in an undigested state and is beavy of digestion,

534 THE SUSHRUTA SAMHITA. [ Chap. XLVI.

thoagh it tends to impart strength to the body, and generates fat and Kapham in the orgtnism. * The dish called Krishará (a gruel cooked by boiling rice with flesh and sesamum) generates the Kapham and Pittam, imparts strength to the body, and subdues the Váyu. A meal consisting of white coloured, well threshed, sweet smelling rice, which has been washed with care and properly boiled, and well stramed afterwards, is digested with ease and in the shortest space of time, in the event of it being eaten hot or warm. On the contrary, a meal consisting of uncleansed and unwashed rice improperly boiled and taken cold without having been properly strained takes a longer time to be digested. Fried rice is light and aromatic, and generates the Kapham. Rice boiled and cooked with clarified butter or any such fatty substance, as well as with meat, acid fruits, or with any kind of pulse, forms a rich and heavy food which helps to build up new tissues, and imparts strength and rotundity to the body. Rice boiled and cooked with milk (in a manner other than that of preparing the Páyasa) acquires properties similar to those of the preceding one. A soup made of any sort of fried pulse (such as the Mudga, etc.) without its husks is light and wholesome. Similarly, potherbs (Shakas) well boiled and well squeezed and subsquently cooked with oil or any ohter

Chap. XLVL ] SUTRASTHANAM. 535

lardaceous substance are wholesome, while those which are cooked in a different manner should be considered as possessed of contrary vntues.

Meat is naturally spermatopoietic and imparts gloss and strength to the system. Moreover, that which has been cooked and pepared with clarified butter, curd, sour gruel (Kánjika), acid fruits (as the pomegranate etc) pungent and some aromatic condiment, (as black pepper, etc.) should be considere3 as a very wholesome diet, though heavy of digestion. It is possessed of relishing, strength-giving and tissue- building properties.

The condensed soup or evtract of the afore said meat, thickened with milk curd and clarified butter, and seasoned and cooked with such aromatic condi- ments (as black pepper, asafœtida, etc.), tends to aggravate the Pittam and Kapham, and acts as an appetising, constructive tonic. The meat, which has been several times fried with clarified butter and then boiled in warm water and afterwards prepared dry with such condiments as Jiraka, etc. (so as to have all th butter and seasonings fully absorbed in its bo -Parishushka-Mansa) should be considered as a toot- some, exhilarating, emulcent food, though heavy of digs- tion. It imparts firmness to the limbs and increas a relish for food, improves the appetite and intelect,

536 THE SUSHRUTA SAMHITA. [ Chap. XLVI.

builds up fresh tissues, gives rotundity to the frame, and produces an increased quantity of semen and (ojas) albumen in the organism. The meat cooked and prepared in the foregoing manner, when minced and made into cakes, is called Ullupta-Mánsam, which resembles the above-said Parishushka-Mansam in its properties, though it is lighter than the latter owing to the fact of its having been cooked over a chaicoal fire. The same meat, cooked on an iron 1od over a charcoal fire, becomes a little heavier as far as digestion is concerned, inasmuch as it is roasted with clarified butter, etc.

The varieties of cooked meat such as, the Ullupta (minced meat), the Bharjta (fred), the Pishta (made into balls or cakes), the Pratapta (roasted with clarified butter over a charcoal fire), the Kandupachita (dıpped in mustard oil and powdered aromatic condiments and roasted and done to a honey colour over a charcoal fire), the Parishuska and the Pradigdha go by the general name of Shulyam (cabob). Of the varieties of Sulyam, those which are boiled with oil should be cesidered as heat-making in their potency, heavy of di estion and as generating the Pittam, while those, whch have been fried with clarified butter, should be egarded as 'light, appetising, agreeable, relishing, bendicial to the eyes, and cooling in their potency. The also subdue the Pittam and are pleasant to the

Chap. XLVI. ] SUTRASTHANAM. 537

taste .* A thin meat soup is a pleasant tonic, and proves beneficial in cases of dyspnœa, cough, and consumption. It subdues the Pittam and Kapham, .destroys the Vayu, and has an agreeable taste. It is wholesome to persons of weak memory and reduced semen, as well as to those . suffering from cachexia peculiar to chronc fever, from general emaciation of the body, from ulcerative endo- carditis (Urakshata), or from diseases affecting the voice or the albumen (ojas). It is known to bring about au adhesion and reduction of fractured and dislocated bones, and increases the quantity of semen and oja (albumen) in subjects found wanting in those two important principles of life. Meat-soup, prepared with the juice of the Dádima, etc., and seasoned with pungent condiments, increases the quantity of semen and tends to subdue the action of all the three deranged humours of the body.

The use of meat of which the essence has been previously extracted fails to contribute to the growth and strength of the organism, and is long retamed in an

• AddMlonal text :- In the dish known as the Prataptam, the meat Is hrst fried with clarified butter, then pasted and flavoured with the addition of curd, pomegranate-juice etc. and is again cooked with clarified butter, Ajajı, and Sámudra salt ovei a charcoal fire, each of the preceding substances being added to it in succession during cooking over a gridi:on. Meat luted with sesamum paste and cooked with the addition of flavouring condiments to a honey colour is called Kandupakkam, while the one soaked in asafotida and water and cooked over a gridiron over a smokeless fire by sprinkling water over st with the addition "of pomegranate juice, etc, is called Shulyam. 68

538 THE SUSHRUTA SAMHITA [Chap. XLVI.

undigested state in the stomach and impairs digestion. It is insipid, generates the Vayu in the organısm, and tends to produce a state of parchedness in the body. The dısh known as the Khánshka Mánsa (a kind of dried meat) is very hard to digest (heavy of digestion) and proves wholesome only to men of strong digestive powers. The cooked meat called the Veshavára (boneless boiled meat subsequently pasted and cooked with treacle, clarified butter, black pepper, Pippal, and Shunth1, etc.) is heavy of digestion, demulcent, strength- giving, and alleviates diseases due to the action of the angry Vayu. The dish known as the Sauvira is soothing to all the fundamental principles of the oiganism. It specially removes parchedness of the mouth, allays thirst and hunger, and is palatable and cooling mn its potency.

Mudga soup subdues the Kapham, and is appe- tising and agreeable. It forms the most wholesome diet to persons whose systems have been cleansed with the aid of purgative and emetic remedies, as well as to those suffering from ulcers. The soup known as the Raga-Shadava (which is another name for Mudga soup prepared with grapes and expressed pomegranate- juice) is light, and imparts a relish to food. It 1s not hostile to the deranged humours of the body but 'slightly subdues their action). The soup of the Masura, or of the Mudga, or of the Godhuma or

Chap. XLVI. ] SUTRASTHANAM, 539 of the Kulattha pulse, prepared with salt is inhostile to the Pittam and Kapham, and is specially re- commended in nervous diseases (Vatá-Vyádhi. The soup of the Masura etc., cooked and prepared with raisins and pomegranate-juice is beneficial to patients suffering from Váta-Vyadhı. It is relishing, appetising, agreeable, and light (ol digestion). Soups of Mudga, etc., prepared with Patola or Nimva tend to reduce the quantity of fat and Kapham in the organism, subd ;; 1 the Pittam, are appetising and agreeable, and prove curative in canes ot Kushtha (cutaneous affections) and diseases of parasıtic origin. Mudga soup piepared with Mulaka removes dyspnœa, cough, catarrh, water-brash, fever and a relish for food. It tends to reduce fat and Kapham m the organism, and proves curatre in diseases afferting che throat.

The soup of the Kulattha pulse cures diseases tve to the action ol the deranged Vayu, as well as asthma, catarrh, and Tun, Pratituni, cough, piles, abdominal glands (Gulma and Udávarta. Prepared with the expressed juice of the Dádima or Ámalaka it acquires an agreeable taste, pacifies the deranged humours, and is light, appetising and strength-giving mn its virtues. It proves curative in epilepsy and obesity, and subdues the deranged Vayu and Pittam. Mudga soup cooked with Ámalakas acquires an astringent property, and proves p beneficial in derangements of the Kapham and Pittam,h

540 THE SUSHRUTA SAMHITA [ Chap XLVI.

The soups of the Yava, Kola and Kulattha pulses destroy the Vayu and are beneficial to the larynx. Similarly, soups of all the pulses, which go by the name 8f Shami- Dhanyas, increase the strength and rotundity of the body. Khala and Kámvalika soups are respectively agreeable and subdue the Váyu and Pittam.

All soups cooked and prepared with the expressed juice of pomegranate should be known as strength- giving, demulcent, and heavy of digestion. They subdue the Vayu and Pittam. Soups, made and flavoured acid by the mixture of whey, produce the Pittam and tend to vitiate the blood and besides aggravate the eftects of anv imbibed poison luiking in the system.

The soups and gruels respectively known as the Kharayusha,* the Khara-Yavágu,t the Shádavat and the Pánaka should be prepared with the advice, and according to the instructions of a physician. The soup, which is cooked or prepared without the admixture of any salt, condiments (black pepper, pungent spices) or any oily or lardaceous substance, is called the Akrita-Yusha (unseasoned soup), whereas the one which is cooked and seasoned with the foregoing

fudga soup prepared with whey, horse apple, Amrul (oxalis cornicilata), cumin seeds, black pepper and the roots of Chitá (Plumbago Zeylanica) t Gruel prepared in the manner of Khara-Yusha . Mudga soup m the composition of which things of sweet, saline, astringent, acid and pungent tastes largely enter.

Chap. XLVI. ] SUTRASTHANAM $41

spices and substances oil, clarified butter, etc.), is4 called a seasoned soup (Kritá-Yusha). Of the soups and extacts of meat respectively cooked and prepared with the modifications of cow-milk (curd, whey, etc.), Kanjika and acid fruits (pomegranate, etc.) each succeeding vanety should be deemed lighter and more wholesome than the one immediately preceding it in the order of enumeration. The soup cooked with the cream of the curd and the expressed juice of the Dádnna is called Kámvalika soup Articles of food prepared with sesamum and its levigated cake, or those in the composition of which dried pot herbs, rice threshed out ol sprouting paddy or Sindáki (a species ot potherbs described before) enter, should be considered as heavy of digestion. They subdue the Pittam and increase the Kapham The Vatakas resemble the Sindákıs in their properties, but are heavy of digestion and admit of being incompletely digested, giving rise to a kind of acid re-action. The vaneties nf soups known as the Raga* and Shadava are light, tisst building, spermatopoietic, agreeable, relishing, a appetising in their properties. They alleviate thi epileptic fits, vertigo and vomiting, and remove sense of fatigue or exhaustion.

The variety of food known as the Rasálat is

• Is made of sugar, Saindhava salt, tamannd, Sarjıkshára, Pa and the expressed juice of Jambuline fruits ; while the Shádava prepared with salt and acid and sweet fruits. + A sweet aromatic preparation conaisting of acid buffalo-cur sugar, milk, powdered cardamom, camphor and black pepper.

542 THE SUSHRUTA SAMHITA. [ Chap. XLVI.

structive, tonic, demulcent, spermatopoietic and relishing. Curd sweetend with treacle is agreeable. It generates the Vayu in the system, and tends to increase the oily principle in the organism Powdered barley soaked in clarified butter and made into a dough with water, which is neither too thick nor too thin in its con- sistency, is called Mantha, which acts as a tonic immediately on it being partaken of. It allays thirst and removes the sense of fatigue and exhaustion. The Mantha, treated with treacle and clarified butter, proves curative in cases of difficult urination and obstinate Udávarta. A Mantha prepared with sugar, raisins (Draksha) and the expressed juice of sugar-cane, removes dıseases due to the dlerangemient of the Pittam. Mantha, contaming iaisms and Madhuka fruit, success- fully combats diseases brought about though the action of the deranged Kapham .1 Mantha saturated with - free aforesaid substances (acid and lardaceous, le- land raismns) tends to restore the stool to its nd condition. rst, the Panakas :- Well diluted treacle (Panaka), auter whether it has been rendered acid or nth the admixture of Amla (lemon juice), is diuretic eavy in respect of digestion. Water saturated with ., Khanda (unrefined sugar), sugar o1 grapes, and id with the admixture of any acid substance, ented with camphor, should be deemed the

Chap. XLVI.] SUTRASTHANAM. ; 543

best of refreshing beverages. Water saturated with the (expressed juice of) grapes removes the sense of fatigue, allays thirst, and alleviates epileptic fits, and burning sensation of the body Water potion flavoured with the (expressed juice of) Kola or Parushaka is agreeable and long retamed m the stomach m an undigested state. The lightness o1 heaviness of a potion (Pánaka' should be determined according to the quantities, properties and preparations of the articles and substances that erter into its composition. Here ends the description of the speuific prop-rties of varieties of piepared food, etc. (Kritánna)

Now we shall describe the virtues of the articles of confertionary according to their tastes, potencies, and digestive reactions

Confectionary-Such as is made with the modifications of milk, is called the Kshna Blakshyas flour dissolved and stirred in milk with sugar, etc.) It 's tonic, spermatopoietic, agreeable, appetising and aromatic, and tends to impart rotundity to the frame. It subdues the Pittam and does not belong to the group of inconpletely digestibles. Of these, the variety known as the Ghritapuras 'articles of food prepared by putting clarified butter in doughs of corn-flour) is strength-giving and agreeable. It subdues the Váyu and Pittam, is spermatopoietic, and heavy of digestion, and tends to create new flesh and blood. The'

544 THE SUSHRUTA SAMHITA. tChap. kLV.

articles of food known as the Gaudikas (prepared by put- ting treacle into doughs of corn-flour) are flesh-making, spermatopoietic, and heavy in respect of digestion. They subdue the Vayu and Pittam and generate the Kapham and do not give rise to any reactionary acidity after digestion. The articles of food bolonging to the groups of Madhumastakas, Sanyávas, and Pupas, are heavy m respect of digestion but are flesh building in their properties. Modakas are extremely indigestible. Sattakas (curd cream saturated with unrefined sugar and powdered Trikatus, and then filtered through a piece of clean linen, and seasoned with camphor and pomegranate seeds) impait a relish to the food. They are appetising, beneficial to the voice, heavy in respect of digestion, extremely palatable and strength-giving. They subdue the Váyu and Pittam (Kapham accord- ing to others. Vishyandana* is agreeable, aromatic, sweet and demulcent. It destroys the Váyu, and generates the Kapham and is heavy, and strength- giving. Artcles of food or confectionary made of powdered wheat (Samita act as constructive tonics, and subdue the Vayu and Pittam. Of these, the variety known as the Phenaka (Khája of our present-day confectioners) is agreeable, extremely wholesome and light Cakes stuffed with Mudga-Veshaváras are long

• Powdered wheat treated with milk, clarified butter and treacle, and made into a paste neither too thck nor too thn in its consistency is called Vishyandana.

Chap. XLVI. ] SUTRASTHANAM. 545

retained in the stomach in an undigested state, while those containing minced and pasted meat (Veshaváras) are heavy and flesh building in their properties. Confectionary known as the Pálalas (a preparation of treacle, pasted sesamum and corn flour) generates the Kapham ; while the Shashkulis (Luchis and Kachuris of our modern confectioners) tend to increase the Pittam and Kapham in the organısm. Cakes made of powdered rice (Pishtakas) are heat-making in therr potency and tend to enrage or aggravate the Kapham and Pittam. They further give rise to a reactionary acidity after digestion, and are specially heavy in respect of digestion, and are slightly strength-imparting. Con- fectionary made of Vaidalas (such as the Mudga pulse etc.) has an astringent taste, is light in respect of digestion, subdues the Váyu and Kapham, is pur- gative, and tends to restore the Pittam to its normal state, though apt to be long retamned in the stomach mn an undigested state. Cakes made of Másha pulse are tonic, spermatopoietic and heavy of digestion. Sımilarly, those that are made of Kurchiká are heavy in respect of digestion and do not inordinately generate the Pittam. Articles of confectionary made of sprouting Mudgas, etc., are heavy of digestion, generate the Váyu and Pittam, give rise to a re- actionary acidity after digestion, and tend to bring on nausea and waterbrash (Utklehsha), besides producing a parched condtion in the organism, and also affecting 69

546 . THE SUSHRUTA SAMHITA. [ Chap, XLVI.

the eye-sight. Confectionary fried in clarfied butter has an agreeable taste and aroma, is light, spermatopoietic, and tonc, subdues the Váyu and Pittam, and tends to improve the complexion and invigorate the eyesight Similarly, that which Is fried in oil is heavy as regards digestion, pungent in its digestive reaction, and heat-making in potency. It destroys the Váyu, generates the Pittam and tends to affect the sight and produces cutaneous affections Confectionary mare of fruit, meat, modifications of sugar-cane juice (treacle, sugar, etc.), sesamum and Másha pulse is tonic, heavy of digestion, tissue- building and palatable. Articles of food fried in broken vessels 'of baked clay, or cooked over a 6

charcoal fire should be considered as light in respect of digestion and as possessed of the virtue of aggra- vating the bodily Vayu, while those that are prepared with lumps of curdled milk should be considered as heavy (of digestion) and as increasing the Kapham Kulmáshas (half boiled Chanakas or gram) generate the Váyu, produce loose stool, and are heavy of digestion, and tend to produce a condition of parchedness in the organism, Aiticles of food made of fried barley (Vátya) prove curative in cases of Udávarta, cough, catarrh and Meha. Dhána fried'barley) and Ulumva (Mudga pulse etc., boiled over a fire) are light of digestion and absorb the excess quantity of fat and Kapham in the body. Barley powder (dissolved in

Chap. XLVI ] SUTRASTHANAM. 547

water so as to form a sort of thin. pasty potion) is flesh-building and spermatopoietic. It allays thirst, acts as an instantaneous tonic, ubdues the Pittant, Kapham and Váyu, and is possessed of purgative pro- perties Made into thin pasty balls or lumps they become heavy as regards digestion, while transformed into a thin potion with the addition of a copious quantity of water they are known to acquire a contrary virtue (light). Barley powder used as lambative, is easily and speedily digested owing to the softness of its consistency Fried paddy alleviates vomiting and dysentery, and has an astringent sweet taste. It is appetising, tonic, and light, of digestion, allays thirst, constipates the bowels, and tends to restore the deranged Kapham to its normal condition. Pulverised fried paddy alleviates thirst, vomiting, and a burning sensation of the skin, arrests perspiration, and proves curative in cases of hæmoptysis and Dáhajvara (a Lype of bihous fever chaiacterised by unquenchable thirst and hyperpravia). Prithuka (thrashed o1 pasted paddy) 1s heavy of digestion, demulcent and flesh-building, and increases the Kapham in the system. Taken with milk it acts as a tomc and is laxative and destroys the Vayu. Immature or newly-harvested rice has a sweet taste, is hard to digest and acts as a tissue- builder. Old or well matured rice brings about the adhesion of fractured bones and proves curative in casec of Meha. As a large variety of substances

548 THE SUSHRUTA SAMHITA. [ Chap. XI,VI

enters into the composition (of our daily food), a physician should prescribe a course of diet for his patient after carefully considering the nature of the food stuffs and the properties they acquire through combination and seasoning, as well as the natural longings of a person for a certain kind of food during the preponder- ance of certan deranged humours of the body.

Anupanam or After-Potions :- Now we shall discourse on drinks and potions which are found to be beneficial when taken after a certain kınd of food (Anupánas.)

Certamn people oppressed with an acid taste naturally long for sweets, while others in full satiety of sweet articles have a relish for acid things. Hence somcthing acid is good for the eater of sweets, and sweets are good for men who have partaken of an acid food.

Cold water and warm water, Ásava (wine), Madya (spirits), the soup of Mudga pulse etc., the juice of acid fruits, sour paddy gruel, milk and essence of meat are generally used as drinks after a full meal. Of these, that alone which would prove beneficial to a person should be given him in an adequate quantity. The intelligent physician should determine the kınd of after-drink (potion) required in each case after taking into consideration the nature of the disease under treatment, the season of the year, and the properties of the solid or liquid substances that enter into the composition of the

Chap. XLVI ] SUTRASTHANAM 549

diet. Of all kinds of after-potions, clear heavenly (atmospheric) water, kept in a pure vessel, should be deemed the best, inasmuch as such water contributes in every way to the welfare (is conducive to the bodily growth) of a person throughout his life, and all the six different tastes are inherent in that heavenly fluid. Briefly we have stated the rule to be observed in respect of after-potions, now we shall dilate upon their specific pro- perties. Hot water should be taken after any wly or lardaceous substance othe: "than those known as the oils of Bhallátaka and Tauvaraka. Certain authorities hold that the soup of Mudga pulse and sour rice gruel (Kánjika) should be 1espectively taken (1n summer and winter) after having taken a large quantity of oil in the course of a meal. Cold water should be taken after cakes and honey, as well as after curd, Páyasa porridge, and also. in cases of poisoning and derangements due to the effects of wine. According to several authorities tepid water should be taken after any kind of cake (preparation of rice paste etc.)

Milk or meat essence should be prescribed as an after-potion to persons habituated to meals of Shalı- rice or Mudga pulse, or who have become fatigued with the labours of a battle or of a long journey, or who are oppressed with the heat of the sun or of a blazing fire, as well as to those who would

550 THE SUSHRUTA SAMHITA. [ Chap. XLVI.

be found to be overcome from the effects of poison or wine. Sour rice gruel, or cream of curd should be drunk after having taken Másha pulse, etc. Wine (Madya) is the proper after-drink for persons addicted to it, which is also recommended after a meat diet Cold water or acid fruit juice (such as that of the pomegranate, etc.) forms the best after-drink for those who are not in the habit of taking wine. Milk is ambrosia to persons enfeebled with arduous study, or excessive sexual inter- course, and to every 'one after an exposure to the sun after a long troubled journey. Wine (Sura) is the after- drink for enfeebled subjects, and water saturated with honey is the potion for corpulent persons. Healthy per- sons may use a variety of dessert's and beverages during and after meals. Things which are demulcent mn therr virtues and heat-making m their potency should be considered as a wholesome diet m diseases due to the deranged Váyu. Substances, which are heat- making in their potency and tend to produce a con- dition of parchedness (Ruksha) in the organism, should be prescribed as a wholesome diet in diseases brought about through the action of the deranged Kapham. Similarly, those which are sweet and cooling in their potency, prove wholesome in Pittajá distempers. Milk and the expressed juice of sugar-cane are beneficial to persons suffering from hæmoptysis. The Ásavas (wines) of the Arka, Shelu, and Shirisha are beneficial to those suffering from the effects of any poison.

Çhap. XLVI. ] SUTRASTHANAM 551

Now we shall separately describe the after-drinks to be taken åfter having used the articles of food dealt with under the several groups discussed before. The acid soup of Indian Jujubes (Kula) should be taken after' a meal consisting of any of the afore-said cereals such as, the Shukadhányam, Kudhanyam, etc Sou gruel should be tsed after a meal ol Mudga pulse, or of any sımılar grain. The Asava (wine, ot the Pippalı should be used after a meal of the long thighed venisons, or of the flesh of those of the Dhanvaja family. Kola and Vadara wines should be used after having taken the cooked flesh of the fowls of the Vishkira species. The wme of Kshira-Vriksha should be used after a meal consisting of the flesh of the Pratuda species. Cocoanut and date palm wines should be ued after having eaten the flesh of the cave-dwelling (guhá-shaya) species Krshna Gandhá wine should be used after the flesh of the Paina-Mriga (axboreous) famıly. Ashvagandha wmne should be taken after the fiesh of the Prasaha species. Phalasára wine should be taken after the flesh of any of the hole- dwelling (Vileshaya) anımals Triphalá wine should be taken after the flesh of an animal with unbifurcated hoops (Ekashapha). Khadira wme should be taken after the flesh of an animal with bifurcated hoofs.

The Ásava (wine of Shringátaka or Kasheruka should be taken after having eaten the flesh of an animal of

552 THE SUSHRUTA SAMHITA [ Chap. XLVI.

the Kulechara (frequenting the shores of lakes etc.) species. The same wines should be regarded as proper after-potions after a meal consisting of amolluscs (Koshastha), or of the flesh of an animal of the Pádi (lizard) family. Ásava of sugar-cane (vinegar) should be taken after having eaten the flesh of an animal of the Plava (diving) tamily. Mrinálam wine should be taken after any Nádeya fish (whose habitat is the river). Mátulungu wine should be taken after the flesh of any of the sea fish (Sámudra). Padma (lotus bulb), wine should be taken after acid fruits. Pomegranate, or Vetra wines should be taken after astringent fruits. The Ásava of Kanda [Khanda-D. R.] treated with the three pungent drugs known as the Trikatus should be taken after sweet fruits. Sour and fermented rice gruel should be taken after Tála fruits, etc. The wine of Durvá, Nala, or of Vetra should be taken after pungent fruits. The Ásava of Shvadanstrá or of Vasuka should be taken after Pippalıs, etc. Dárvi, or Karıra wines should be taken after Kushmándas, etc. The Ásava of Lodhra should be taken after taking the Chuchchu, potherbs etc. Triphalá wine should be taken after the Jivanti, potherbs, etc., and the same rule should be observed in respect of Kusumbha potherbs.

The Ásava (wine) of the drugs known as the Mahá Panchamula should be taken after such potherbs as

Chap. XLVI.] SUTRASTHANAM 553

the Manduka-parnı, etc. Wines of acid fruit should be taken after the pith or marrow of such trees as the Date-palm, Tala, etc. The wine known as the Surásava, or fermented rice gruel should be taken after an excess of Saindhava salt, etc Water may be taken in absence of the proper after-drink in all cases.

Authoritative verses on the sub- Ject .-- Atmospheric oi ramn water is the best of all drinks and cordials. That kind of water is whole- some to a person to which he is habituated from his birth. Hot water is beneficial in derangements of the Váyu and Kapham, and cold water is good mn diseases which have then origin in the vitiated blood, or in the deranged Pittam. An excessively heavy meal, as well as the one which usually tends to derange the fundamental humours of the body, may be easıly and speedily digested with the help of a suitable after- drınk. A proper after-potion taken after a meal brings on a fresh relish for food, mncreases the bulk of the body, acts as a spermatopoietic beverage, disintegrates the combination or accumulation of the deranged bodily humours, soothes the organism, increases the softness of the body, removes the sense of fatigue and exhaus- tion, brings on pleasurable sensations in its train, stimulates the appetite, subdues or pacifies the deranged bodily humours, allays the thirst, improves the com- plexion, and imparts tone and vigour to the system. 70

554 THE SUSHRUTA SAMHITA. [Chap. XLVI

. Any beverage resorted to at the commencement of a meai tends to produce a gradual emaciation of the frame; the one taken during the course of a mear guards .against both its thinning and corpulency, while the one drunk at the close of a meal serves to greatly add to its growth and rotundity. Hence, drinking at meals should be most judiciously determined and taken with the greatest forethought and discretion. The food carried down into the stomach of a person unused to such liquids long retains undigested and resists being con- verted into chyme or being digested, and becomes a positive source of discomfort. Hence, the use of an after- potion is imperatively obligatory on all human beings, except those suffering from dyspnœa, cough, ulcerative endocarditis (Urahkshata), ptyalısm, aphoma, and from diseases affecting the part of the body situated above the clavicles.

After the use of an after-potion, a long walk, a lengthy conversation, singing, sleepmng and reading should be refrained from, in order that the imbibed potion may not affect the stomach, and (aggravate the bodily humours) which taking lodgment about the regions of the throat and chest may give rise to a secretion of mucous, impair the appetite, develop such distressing 'symptoms as vomiting etc., and produce many other distempers as well.

The lightness or heaviness of a food stuff does not

Chap. XLVI. ] SUTRASTHANAM. 555

go contrary.to nature .. These properties depend mora upon the mode of cooking or preparing them than upon the nature of the substances themselves ;* more upon the quantity in which they are taken than the mode of their cooking or preparation ;t and more upon the food (lit. boiled rice) itself than upon the quantity of its use, and more upon the time (of its maturity) than upon the food.§

The question of lightness or heaviness of a food stuff affects the idle, the unhealthy, the luxurious, and men of delicate constitution and impaired appe- tite, and such nice discernment of the properties of an article of food is not imperatively obligatory on strong, healthy men of active habits and good healthy digestion, who are habituated to hard and solid fares, and who can tolerably afford to' dispense with such thoughts altogether. Here ends the description of the group of alter-potions.

Hear me, O my child, discourse on the rules to be observed in connection with eating. The kitchen

• If it be asked why the flesh ot an animal of the jamghála family 1s light ? The answer would be because it is naturally so. * As for example, Vrihi corn is naturally heavy of dgestion, but fried Vrihi seeds are light.1 As fo. instance, a heavy food should be taken till the appetite is but half satisfied, while an article which is light with regard to digestion may be caten to satiety.$ As for instance, of the varieties of food such as the Manda, Peya, Vilep, Bhakta and Pishtaka, each succeeding one is heavier than the one immediately preceding it g As for example, newly harvested rice is heavier than the one of a year's standıng.

556 THE SUSHRUTA SAMHITA. t Chap. XLVI.

should be made spacious and kept cleam arfd pure, and none but the trusted ones should have access thereto. The physician should get the food.or diet prepared by experienced cooks (so as to impart to it the taste and the colour he desires), and have it kept at a clean and pure spot, concealed from the view of the public. After that, the food having been made innocuous by the admixture of anti-toxic medicines, and freed from all poison by reciting (an Arthavan) mantra over it, and Itaving been besprinkled with the water of mystic mncantation, should be served (to the king).

Serving of a Meal :- Now I shall describe the mode of serving out the different dishes Claribed butter should be served out mn a vessel of steel (Kánta- Loha) ; Peyá, in a silver bowl; and all kınds of fruit and confectionary (such as the Laddukas), on leaves. The preparations of meat known as the Parishushka and Pradigdha Mansam should be served on golden plates ; fluid edibles and meat essences in silver bowls; Katvaras and Kharas mn stone utensils ; and cool boiled milk (Payah) mn copper vessels. Other drinks, wines and cordials should be grven in earthen pots; and Rága- Shádavas and Sattakas, in cool pure glass bowls, or in vessels made of crystal and Vaidurya gems. The cook should place the bowls containing preparations of pulse, boiled rice and lambatives on clean, spacious trays

Chap. XLVI ] SUTRASTHANAM 557 of fanciful design, and spread them out in front (of the king. All kinds of desserts, confectionary and dry viands should be served on his right, while all soups etc., meat-essences, drinks, cordials, milk, Khada- Yusha, and Peyá should be placed on his ieft. Bowls contaming preparations cf treacle, Raga-Shádava, and Sattaka should occupy a place midway between the two sets of bowls descnbed above.

The itelligent physician, well conversant with the rules of serving dishes as above laid down, should attend upon the king at his table, and spread out on the purfied level floor of a solitary, beautiful, spacious, blissful, perfumed and flower-decorated chamber, and the king should partake of those sacred and pleasant dishes, served neither hot nor cold, and cooked and seasoned in the desired mode, and possessed of their specihc tastes. The physician in attendance should see that the king first partakes of the sweet dishes, then of the acid and salme, and of the pungent and other ones at the close of the meal .* First or at the forepart of a meal, such fruit as the pomegranate, etc , should be eaten, after that, Peyás and boiled rice and prepared dishes, as

• The taste of sweet viands eaten at the outset would naturally go to subdue the Vayu located in the stomach , acid or salıne taste partaken of at the middle of a meal would rouse up the fire of digestion located in the pancreas (Agnyashaya), while the pungent taste enjoyed at its close would tend to subdue the Kapham

558 . THE SUSHRUTA SAMHITA. [ Chap XLVI

well as confectionary. Certain authorities maintain that solid or thick viands should be eaten at the outset, while others aver that the contrary should be the rule. Of fruits, the Ámalaka has the greatest humour- destroying properties, and is the most harmless of them all. Amalaka (fruit) is therefore recommended at the outset, middle and the close of a meal. Such things as the Mrinálam (the stem of a lotus plant), the Visham (the lotus bulb), Sháluka, Kanda and sugar-cane should be eaten at the beginning of a meal, and never at its close. A man, who is well-read in the Science of medicine (Áyurveda), should sit during his meal mn an easy posture on a high seat and partake, at the right time, with his body erect and his whole mind engaged in the act of eating light, wholesome emollient and warm viands, which are congenial to his temperament and abound in fluid preparations, with an adequate quantity of boiled rice, neither too hurriedly nor too slowly, even when feeling the pinch of a keen and piercing hunger.

Food eaten with a good appetite tastes pleasant and relishing. The food which is congenial to one's temperament begets no discomfort after the eating. Light food is soon digested. Emollient food gives tone and vigour to the system. Warm food improves the appetite. Food eaten neither too slowly nor too hurriedly is uniformly digested. Food abounding in

Chap. XIVI.] SUTRASTHANAM 559 . fluid components is not impertectly digested, nor is attended by any acid reaction. Moderation in food leads to a happy and perfect digestion and tends to maintain the fundamental principles of the body in their normal state.

During the cold months, when the nights are longer, substances, which tend to subdue the bodily humours which are naturally deranged during that season, sheld be eaten in the morning, while dufing the seasons, when the days are mordnately long, things which are congenial m those seasons should be eaten in the afternoon. (In spring and autumn) when days and nights are equal, the meal should be taken just at the middle part of the day and mıght .*

A meal should not be eaten before the appointed time, nor before the appetite has fully come. Sımilarly, over or insufficient eating should be equally 1efrained from. Eating at an improper time and before the system feels light and free brings on a large number of diseases, and may ultimately lead to death. A meal eaten at an hour long after the appointed time tends to aggravate the bodily Vayu, which affects the

• This rule holds good in the case of persons, who eat a single meal in the course of a day and night. Those, who are in the habit of eating two meals a day, should eat a light half meal at one and quarter Prahara in the morning and another between the third and the fourth Praharas in the afternoon (Panjkákára). Accordıng to Jejjada, the meals should be between the third and the fourth Prahara both in the day and night.

560 THE SUSHRUTA SAMHITA. { Chap, XLVI.

digestve fire, and offers serious obstacles in the way of its digestion. The food thus digested with difficulty in the stomach creates discomforts and destroys all desire for a second meal. Insufficient diet gives but mn- adequate satisfaction, and tends to weaken the body. Over eating, on the contrary, is attended with such dis- tressing symptoms, as languor, heaviness of the body, disinclination for movements, and distension of the stomach, accompanied by rumbling in the mtestmes, etc. Hence it behoves a man to take only as much food as he can easily digest, which should be well cooked and made to possess all the commendable (adequately nutritive) properties. Moderation in diet is the golden rule, besides taking into consideration the demerits of a particular food before partaking thereof and the nature of the time (day or night) it is eaten.

Boiled rice food (Annam ) which is impure and dyty, infested with poison, or out of which another has eaten a portion as well as that which is full of weeds, pebbles, dust etc., which the mind instinctively repels, or cooked on the previous day or which has been kept standing over-night, as well as that which 1s insipid or emits a fetid smell, should be similarly rejected. Also food which has been cooked long ago, or has become cold and hard, and has been rewarmed or which has been imperfectly strained, or is burnt and insipid should also not serve as food. More

Chap. XLVİ. ] SUTRASTHANAM. 561 and more palatable dishes should be successively taken in the course of a meal. During the course of a meal, the mouth should be frequently rinsed or gargled inasmuch as the palate thus constantly being cleansed becomes more susceptible to taste, and anything eaten thereafter is relished the better and gives all the pleasures of a first morsel. The palate affected with a sweet taste at the outset fails to appreciate the tastes ot the successive dishes. Hence, the mouth should be washed at intervals during the meal. Sweet food eaten with a relish pleasurably affects the mind, brings joy, energy, strength, and happiness in its train, and contributes to the growth of the body ; whereas the one of a contrary character is attended with opposite effects. The food, which does not satiate a man even after repeated eating, should be considered as agree- able (Svádu) to him. After finishing a meal water should be drunk in a quantity which would be bencficial. Food adhering to the teeth should be gently drawn out by means of a tooth-pick, inasmuch as if not removed a kmnd of fetor is produced in the mouth.

The Váyu is increased after the completion of dgestion, the Pittam, during the continuance of the process, while the Kapham is increased immediately after the act of eating. Hence, the Kapham is to be subdued after the close of a meal, and the intelli- gent eater should attain that end by partaking fruit 71

562- THE SUSHRUTA SAMHITA. [ Chap. XLVİ.

of an astringent, pungent, or bitter faste, or by chewing a betel leaf prepared with broken areca nut, camphor, nutmeg, clove etc., or by smoking, or by means of anything that instantaneously removes the viscidity in the cavity of the mouth, and permeates it with its own essence.

Then the eater should take rest, like a kıng, till the sense of drowsiness incidental to eating is removed. After this he should walk a hundred paces and he down in a bed on his left side. After eating, a man should enjoy soft sounds, pleasant sights and tastes, sweet per- fumes, soft and velvety touch, in short anything that ravishes the soul .and enwraps the mind with raptures of joy, since such pleasurable sensations greatly help the process of digestion. Sounds, which are harsh and grating, sights, which are abominable, touches, that are hard and unpleasant, smells, which are fetid and dis- agreeable, encountered after a meal, or the eating of impure and execrable boiled rice, or a loud side- splitting laugh after a meal is followed by vomiting.

The after-meal siesta should not be long and continuous ; basking before a fire, exposure to the sun, travelling, driving in a carriage, swimming, bathing etc., should be avoided just after the close of a full and hearty meal. A diet which abounds in fluid courses should be refrained from. Only a single taste should not be enjoyed in the course of a meal.

Chap. XLVI ] SUTRASTHANAM. 563 Cooked potherbs, boiled rice of inferior quality, and a course of diet abounding in acid taste should be avoided. Articles of one taste should not be eaten in large quantities at a time, nor articles of various tastes should be constantly mdulged m. A second meal should not be eaten on the same day in the event of the appetite having become dulled by a previous meal. Eating with a previous meal only partially digested seriously impais the digestive functions l man of dull or impaired appetite should refrain from eating heavy articles of food, as well as from partaking of large quantities of light substances Cakes should never be eaten, and a double quantitiy of water should be taken if they are eaten at all out of hunger, by wlnch their safe digestion would be ensured. Of drinks, lambatives and confectionary (solid food), each succeeding one is heavier than the onre im- mediately preceding it in the order of enumeration. Heavy articles of food should be taken in half measures only, while the lighter ones may be eaten till satiety. Liquid food, or that which abounds in hquid sub- stances should not be taken in large quantities. Dry articles of food taken in combination with a large number of other substances fail to do any injury to the stomach. Dry food (Annam) taken alone can not be completely digested. It is transformed into lumps in the stomach, is irregularly chymed, and produces deficient gastric digestion followed by

564 THE SUSHRUTA SAMHITA [Chap. XLVI

a reactionary acidity. The injested food, whether of a character that stamps it as belonging to the Vidahi group or not, is but incompletely digested and gives rise to a reactionary acidity in the event of the Pittam being confined in the stomach, or in the intestines. Dry food (cakes, etc.), incompatible food combinations (milk with fish and so on), and those, which are long retained in the stomach in an undigested state, tend to impair the digestive functions (Agn).

The Kapham, Pittam, and Váyu respectively pro- duce the types of mucous indigestion of chyme (Ámájirnam), acid indigestion (Vidagdhajirnam), and indigestion due to mcarcerated fecal matter (Vish- tabdhájırnam). Certam authorities aver that there is a fourth class of indigestion, known as the indigestion of unassimilated chyle (Rasa-shesha). Drinking of an abnormal quantity of water, irregular eating, voluntary suppression of any natural urging of the body, sleep in the day, keeping of late hours in the night, partaking of a light food with a strong appetite are the factors which interfere with the proper digestion of food and develop symptoms of indigestion. The food taken by a person under the influence of envy, passion, greed, or anger, etc., or by a man suffering from a chronic distemper, is not properly digested.

Types of Indigestion :- A ease of indi- gestion in which the undigested food matter ac-

Chap. XLVI. ] SUTRASTHANAM 565

quires a sweet taste is called chymous (or mucous) indigestion (Ámajirnam), that in which the undi- gested food acquires an acid taste in the stomach is called Vidagdha indigestion. The torm in which the food matter brought down into the stomach is partially or irregularly digested (one portion being digested, the other being not) followed by a pricking or piercing pain in the stomach and entire suppres- sion of the flatus, is called Vishtabdha indigestion. The type known as indigestion of unassimilated chyle is characterised by the absence of any acid or sour eructations, but the patient feels no inclination for food inspite of the normal character of the eructations, if any. The type is further characterised by pain about the region of the heart, and water-brash The unfavourable symptoms of indigestion are sudden loss of conscious- ness, delirium, vomiting, water-brash, languor with a gone-feeling in the limbs, and vertigo, etc., which may end in death.

Fasting is beneficial in a case of Ámajirnam indiges- tion. Ejection of the contents of the stomach gives relief in a case of Vidagdha indigestion. Fomentation will alleviate a case of Vishtavdha indigestion, while in an indigestion of unassimilated chyle, the patient should be confined to bed and "fomentations and digestive medicines should be administered as well. In a case of Vidagdha indigestion the patient should be made to

566 THE SUSHRUTA SAMHITA. [ Chap. XLVI,

vomit the contents of his stomach with fhe help of warm water saturated with salt, while in a case of chymous indigestion the patient should forego all food till he is restored to his natural condition. A patient suffering from indigestion whose system has been cleansed and lightened with the abovesaid appliances should go fasting till he is restored to his natural condition as regards the strength and humours of the body.

The eating together of both wholesome and unwhole- some articles of food is called promiscuous eating (Samashanam). Over or insufficient eating at intervals and at improper seasons goes by the denomination of irregular eating (Vishamáshanam). Eating before a former meal is thoroughly digested in the stomach is called Adhyashanam. These three kinds of eating are injurious, and speedily give rise to a variety of diseases, or may be ultimately attended with fatal consequences. The drinking of cold water helps the speedy digestion of a partially digested food, which has already been attend- ed with a reactionary acidity, inasmuch as the coldness of the imbibed water tends to subdue the deranged Pittam, and the food thus moistened by the water naturally gravitates into the intestines.

The man, who complains of a burning sensation in the stomach, throat or heart, shall find relief by licking a paste made of honey and powdered Haritaki, or of

Chap. XLVI. ] SUTRASTHANAM. 567 pulverised Hartaki and Drakshá. The man, who, though strong and effulgent with the glow of health, apprehends an attåck of mndigestion in the morning, may safely partake of a wholesome mid-day meal after having taken powdered Abhayá and Shunti. Appetite may be experienced even mn a state of indgestion, when the chyle or food matter, accumulated in the stomach and pressed upon by the deranged humours, is confined to a corner of the viscus without obstructing the passage of heat of the local fire. This vicarious appette L.ls its duped vict ms with the swiftness of a poison.

Specific properties of matter : - Now we shall deal with the actions of several properties of matter, and from them should be inferred the nature of the properties which are mnherent in various kinds of matter.

Coldness -- is pleasurable, exercises styptic virtues, alleviates epileptic fits, thirst and a buming sen- sation of the body, and arrests perspiration. Heat is the reverse in its action to coldness. It greatly helps to set in the process of suppuration in boils and abscesses. Oleaginousness imparts a gloss or oiliness, and acts as an emollient tonic, and cosmetic. Parchedness is the opposite of oleaginousness; it produces stypsis and makes a thing rough to tactual perception. Sliminess is vitalising, tomc, heavy as regards digestion, and tends to produce Kapham, and brings about the adhesion

568 THE SUSHRUTA SAMHITA. [ Chap. XLVI.

of fractured bones. The quality of absorption (Vishad) is the opposite of sliminess. It absorbs or soaks up all mucous secretions and helps the process of-healing a sore or ulcer. Keenness or sharpness begets burning and suppuration, and arrests secretions. Mildness or softness is the opposite of sharpness. Heaviness produces languor, mncreases excrements, and is tonic, pleasing and flesh-building. Lightness is the opposite of heaviness. It acts as a liquefacient and healing agent. The 'ten virtues with their actions have now been described.

Now hear me describe the other ten properties of matter with their specific actions. "Fluidity is moisten- ing Compactness is thickening and obstructive. Humidity is like slıminess. Roughness is like absorp- tion. Odoriferousness is pleasurable, subtile, mild and relishing. Fetidness is the opposite of odoriferousness, produces nausea, and brings on a non-relish for food. Laxativeness restores the normal condition of the humours. Narcotism changes the condition of vitality. Expansiveness (like that of wine) is the property in virtue of which a drug or a substance instantaneously permeates the whole organism and is subsequently digested. Evolution or Emanativeness is somewhat identical m its virtue with expansiveness with the exception that it permeates the organism in its undigested state, aud tends to disintegrate the

Chap XLVI.] SUTRASTHANAM 569

root principles of the body. Instantaneousness, like the expansion of a drop of oil cast into a bowl of water, helps to permeate the whole organism simultaneously with the use of a drug. Subtility is the quality mn virtue of which a thing can penetrate into the smallest capillaries and channels of the body. These twenty qualities or virtues have been described as they are.

Now we shall descr:be the transformations which the food stuffs undergo in the organism. This animated organism is composed of the five fundamental material principles, and the food of a living organic being necessarily partakes of the character of its corporeal components. The food, which consists of five funda- mental material principles (elements), is digested, in its turn, by the five elemental heat or fire, and each of its constituent principles goes to augment its own kındred in the human organism.

The food, which is followed by a sweet, digestive reaction, goes to increase the quantity of Pittam, while the one, which is completely digested, contributes towards the augmentation of the bodily Váyu (nerve force) .. The stool and the urmne are the excreted portion of the well-digested food, the lymph chyle 1s the substance drawn from the well-matured chyle, (as has been described in the chapter on the description of Blood, Chap. XIV. of the present work). The 72

570 THE SUSHRUTA SAMHITA. [Chap. XLVI

lymph chyle carried away by the vital Váyu known as Vyána tends to strengthen all the fundamental principles of the body.

Kapham is the excreted portion of the lymph chyle, the Pittam is that of the blood, the waxy impurities found in the tympanum, etc., are the excreted portions of flesh. Perspiration is the excreted matter of fat. Nails and hair are the excreted portions of the bones The waxy deposits found in the corners of the eyes, and the oily secretions which sometmes mark the skm are the excreted por- tions of mairow Witk the dawn of day a man wakes from sleep, and his heart unfolds like a lotus flower, and so remains till sleep folds up his eyelids Hence, the root principles of the body continue non- humid during the state of waking. Accordingly, a man may partake of a meal at night, even if the food eaten in the day continues till then undigested, without the fear of committing the physical sin of Adhyashanam (super-eatıng). But the reverse is the case in respect of a similar conduct in the night when man has recouise to sleep and his heart remains constricted in a state of unconsciousness, and the root principles of his body become loose and charged with humidity. Hence, it is beneficial to fast on the following day in the event of the food taken overnight being found to be not properly digested.

Chap. XLVL] SUTRASTHANAM.

He, who carefully peruses these rules regarding the regimen of diet as approved of by the holy sage · Dhánvantari, the greatest of all the Rájarshis ( royal hermits), becomes great in wisdom, and is sure to be glorified with the proud distinction of being the medical adviser of his king or his nobles.

Thus ends the forty-sixth Chapter of the Sutrasthanam in the Sushruta Samhita which treats of Food and Drmnk.

Here ends the Sutrasthanam.