अष्टादशोऽध्यायः अथातः क्रियाकल्पं व्याख्यास्यामः, यथोवाच भगवान् धन्वन्तरिः ॥ १ ॥
Now we shall diseourse on the Chapter which treats of the preparations and uses of the medicinal measures (external applications) to be adopted or employed in treating ocular affections in general (Kriya-kalpa).1.
सर्वशास्त्रार्थतत्त्वज्ञस्तपोदृष्टिरुदारधीः वैश्वामित्रं शशासाथ शिष्यं काशिपतिर्मुनिः ॥ २ ॥ तर्पणं पुटपाकश्च सेक आश्च्योतनाञ्जने ।
तत्र तत्रोपदिष्टानि तेषां व्यासं निबोध मे ॥ ३ ॥
Here follows a general exposition of the instructions which the saint lord of Benares, the holy Dhanvantari of profound intellect imparted to his disciple the son of Visvamitra (Susruta) regarding the different medicinal measures (Kriya) such as Tarpana (Soothing), Seka (Sprinkling), ascyotana (eye-drops), Puta-pakas Anjanas (eye-salves), etc., mentioned before in different places to be employed in diseases of the eye. 2-3.
Tarpana Measure
संशुद्धदेहशिरसो जीर्णान्नस्य शुभे दिने । पूर्वाह्ने चापराह्ने वा कार्यमक्ष्णोश्च तर्पणम् ॥ ४॥ वातातपरजोहीने वेश्मन्युत्तानशायिनः । क्लिन्नेन परिमण्डलौ । आधारौ माषचूर्णेन समौ दृढावसम्बाधौ कर्तव्यौ नेत्रकोशयोः ॥ ५ ॥ पूरयेद् घृतमण्डस्य विलीनस्य सुखोदके । आपक्ष्माग्रात् ततः स्थाप्यं पञ्च तद् वाक्शतानि च । स्वस्थे कफे षट् पित्तेऽष्टौ दश वाते रोगस्थानविशेषेण केचित् कालं यथाक्रमोपदिष्टेषु त्रीण्येकं पञ्च तदुत्तमम् ॥ ६ ॥ प्रचक्षते । सप्त च॥७॥ दश दृष्ट्यामथाष्टौ च वाक्शतानि विभावयेत् । ततश्चापाङ्गतः स्नेहं स्त्रावयित्वाऽक्षि शोधयेत् ॥ ८ ॥ स्विन्नेन यवपिष्टेन स्नेहवीयैरितं ततः । यथास्वं धूमपानेन कफमस्य विशोधयेत् ॥ ९ ॥ एकाहं वा त्र्यहं वाऽपि पञ्चाहञ्चेष्यते परम् ॥ १० ॥
The Tarpana Measure – The measure known as Tarpana should be employed in respect of an affected eye either in the forenoon or in the after-noon under the auspices of propitious astral combinations, after having purged the head and bowels of the patient and subsequent to the digestion of any food previously taken. The patient should be laid on his back in a chamber not exposed to the rays of the sun, and the gust of the wind, and here the atmosphere is not charged with minute particles of floating dust. The region of his eye (i.e. eye-lids) should be thickly coated with powdered Masa pulse, pasted (with water) in the form of a circular wall which should be even, hard and compact. Then a quantity of transparent upper layer of clarified butter should be stirred with the admixture of a quantity of lukewarm water and poured (Purana) into the cavities of the eye up to the eye-lashes and retained there in for as long a period as one would take to count five hundred, six hundred, eight hundred, and ten hundred syllables respectively in cases of healthy persons and persons with Kapha-origined, Pitta-origined and Vayu-origined diseases of the eye. According to certain authorities, the periods of such retention (of clarified butter) should vary with the seat of the affection (in the eyeball). The clarified butter mentioned above should, according to them, be retained in the cavities of the eye for as long a period as one would take to utter three hundred, five hundred, seven hundred, one thousand, or eight hundred syllables respectively in cases of the diseases confined to the regin of the Sandhi, Vartma, Sukla, Krsna, the eye in general ( Sarva-gata ) and the Drsti of the eye!. The clarified butter should then be secreted through the interior corner of the affected organ which should be purified by applying poultices of pasted barley. The Kapha, deranged by the use of this Sneha-Purana should be then conquered by making the patient inhale some kind of Kapha-subduing Dhuma (Smoke). This rule should be observed for one, three or five days in succession. 4-10.
1. According to some, the ‘Purana’ should be retained in the eye for a period required to count one thousand syllables in cases of Sarva-gata and eighteen hundred words in cases of Drsti-gata eye-diseases.
तर्पणे तृप्तिलिङ्गानि नेत्रस्येमानि लक्षयेत् । सुखस्वप्नावबोधत्वं वैशद्यं वर्णपाटवम् । निर्वृतिर्व्याधिविध्वंसः क्रियालाघवमेव च ॥११॥
गुर्वाविलमतिस्निग्धमश्रुकण्डूपदेहवत् 1 ज्ञेयं दोषसमुत्क्लिष्टं नेत्रमत्यर्थतर्पितम् ॥ १२ ॥
रूक्षमाविलमत्राढ्यमसहं रूपदर्शने । व्याधिवृद्धिश्च तज्ज्ञेयं हीनतर्पितमक्षि च ॥ १३ ॥
Symptoms of Satisfactory, excessive and defective TarpanaSleep at the first call, unembarrassed waking, cessaton of secretion, clearness of vision, agreeable sensation, perceptible amelioration of the diseases, and lightness of the organ are the symptoms which result from a proper and satisfactory Tarpana of the eye. Cloudiness of vision, a sense of heaviness in the affected organ, excessive glossiness (of the eye), lachrymation, itching, sliminess and an aggravation of the Dosas are the features which mark a case of severe and excessive Tarpana. A sense of dryness in the affected organ, cloudiness of vision, profuse lachrymation, sensitiveness to light and an aggravation of the diseases are the evils which follow an act of less Tarpana (of the eye). 11-13.
अनयोर्दोषबाहुल्यात् प्रयतेत चिकित्सिते । धूमनस्याञ्जनैः सेकै रूक्षैः स्निग्धैश्च योगवित् ॥ १४ ॥
Treatment of excessive and defective Tarpana- Cases of less and excessive Tarpana should be remedied with the application of medicinal snuffs, Anjanas, washes and inhalations of smoke and by adopting dry or emulsive measures, (as the cases may require). 14.
1. According to Gayadana, this rule should be observed for one, three, or five days in cases of the preponderance of Vayu, Pitta and Kapha respectively, and according to Jejjata in cases of mind, moderate and severe attack respectively.
Tarpana Indications
ताम्यत्यति विशुष्कञ्च यद्रूक्षञ्चातिदारुणम् । शीर्णपक्ष्माविलं जिह्यं रोगक्लिष्टञ्च यद् भृशम् ।
तदक्षि तर्पणादेव लभेतोर्जामसंशयम् ॥ १५ ॥ दुर्दिनात्युष्णशीतेषु चिन्तायां सम्भ्रमेषु च ।
अशान्तोपद्रवे चाक्षिण तर्पणं न प्रशस्यते ॥ १६ ॥
Cases for Tarpana – Shrivelling and depilation of the eyelashes, cloudiness and darkness of vision, archedness of sight, absolute want of lachrymation, parchedness of the eye, hardness of the eye-lid and a severely diseases condition of the eye are amenable to the application of the Tarpana measure as giving tone to the eye. The Tarpana Measure should not to be applied in a cloudy day, nor in a day excessively hot or cold. It should not be applied to the eye of a person engrossed by anxiety or fear, nor before the subsidence of the supervening symptoms (Upadrava) of the eye-diseases. 15-16.
Puta paka
येषु च गर्हितम् । स्नेहपानाक्षमाश्च ये ॥ १७ ॥ पुटपाकक्षमेषु च । नेत्रेषु भिषजा भवेत् । रोपणीयश्च स त्रिधा ॥ १८ ॥ पुटपाकस्तथैतेषु नस्यं येषु नस्यं तर्पणार्हा न ये प्रोक्ताः ततः प्रशान्तदोषेषु पुटपाकः प्रयोक्तव्यो स्नेहनो लेखनीयश्च हितः स्निग्धोऽतिरूक्षस्य स्निग्धस्यापि च लेखनः । दृष्टेर्बलार्थमपर: पित्तासृग्वणवातनुत् ॥ १९ ॥
The Puta-paka — The Puta-paka measure should be applied in the aforesaid cases. The Puta-paka is not applicable in cases where Nasya ( errhines), Tarpana and the internal application of Sneha (Snehapana) are fobidden. After a complete subsidence of the Dosa, the Putapaka should be applied to the (affected) eye in cases where the patient would be found capable of being treated with it. The Puta-paka measure may be divided into three classes, viz., Snehana (emulsive), Lekhana ( scraping) and Ropana (healing) Puta-paka. The Snehana (emulsive) Puta-paka is recommended in cases marked by the extreme parchedness of the affected organ or locality, and Lekhana (scraping) ones are efficacious in cases of excessive applications of the Sneha to the eye; while the eye-sight is invigorated by the Ropana (healing) Puta-paka, which restores the Vata¹, the Pitta and the blood of affected locality to their natural conditions, and (consequently) heals the ulcer. 17-19.
Preparation of Snehana, Lekhana and Ropana Putapakas
स्नेहनमांसवसामज्ज- मेदः स्वाद्वौषधैः कृतः । स्नेहनः पुटपाकस्तु धार्यो द्वे वाक्शते तु सः ॥ २० ॥
जाङ्गलानां यकृन्मांसैर्लेखनद्रव्यसंभृतैः । ॥२१॥
कृष्णलोहरजस्ताम्र-शङ्खविद्रुमसिन्धुजैः समुद्रफेनकासीस-स्रोतोजदधिमस्तुभिः लेखनो वाक्शतं तस्य परं धारणमुच्यते ॥ २२ ॥
स्तन्यजाङ्गलमध्वाज्य- तिक्तद्रव्यविपाचितः । लेखनात् त्रिगुणो धार्यः पुटपाकस्तु रोपणः ॥ २३ ॥
Preparation of Snehana, Lekhana, and Ropana Putapakas — The Snehana (emulsive) Puta-paka should be prepared with the flesh (of animals frequenting marshy places) abounding in Sneha² and with the Vasa (lard), Majjan (marrow), and Medas (fat), and the drugs of the Madhura group and it should be retained in the eye so long as one would take to utter two hundred syllables. The scraping or Lekhana Puta-paka should be prepared with the flesh and the liver of an animal of the Jangala Species and the drugs possessing the Lekhana or scraping properties, as well as powders of black iron (steel), copper, conchshells, vidruma (corals), Saindhva salt Samudra-phena, Kasisa (sulphate of iron) and Srotonjana (pasted to gether) with the cream of curd. The affected locality should be exposed to a Lekhana Puta-paka as long as one would take to utter a hundred syllables at most. The healing or Ropana Puta-paka should be prepared by cooking the flesh of an animal of the Jangala group with breast-milk, honey³, clarified butter and the bitter drugs, and should be retained in the affected eye for a period three times as much as the Lekhana-Puta-paka should be retained i.e., for a period as long as one would require to utter three hundred syllables. 20-23.
1. A different reading, mentioned by Dalhana, does not read “Vata.”
2. In place of “स्नेहमांस” meaning flesh abounding in Sneha, a different reading “सर्पिमांस” (i.e. clarified butter and flesh) is Quoted by Dalhana.
3. In place of “मध्वाज्य” (honey and clarified butter ) Dalhana quotes a variant “मेध्याज्य” – lit. sacred clarified butter i.e, clarified butteer prepared from cow’s milk.
वितरेत् तर्पणोक्तन्तु धूमं हित्वा तु रोपणम् । स्नेहस्वेदौ द्वयोः कार्यों कार्यों नैव च रोपणे ॥ २४ ॥
एकाहं वा द्व्यहं वाऽपि त्र्यहं वाऽप्यवचारणम् । यन्त्रणा तु क्रियाकालाद् द्विगुणं कालमिष्यते ॥ २५ ॥
The fumigating measures mentioned in connection with the Tarpana of an affected eye, as well as the applications of Sneha and Sveda should be resorted to in the cases of the application of the Putapaka measures, except in cases of the application of the Ropana Putapaka. Puta-paka applicaitons may be made on one day only or may be continued for two or three days.¹ A strict regimen of diet and conduct should be observed for a period twice as long as the preparatory period (beginning with the time of administering the Sneha to patient for preparing him for the application of the Puta-paka till the time of actually administering the Putapaka itself. 24-25.
Prohibition and Remedies for infringement
तेजांस्यनिलमाकाशमादर्श भास्वराणि च । नेक्षेत तर्पिते नेत्रे पुटपाककृते तथा ॥ २६ ॥
मिथ्योपचारादनयोर्यो व्याधिरुपजायते । अञ्जनाश्च्योतन-स्वेदैर्यथास्वं तमुपाचरेत् ॥ २७ ॥
Prohibition and Remedies for infringement – After the application of Tarpana and Puta-paka (to the affected eye) the patient should not catch glimpses of the light, fire, sky, looking-glass or any other luminous object, nor he should expose the eye to the blast of the wind. The unfavourable symptoms incidental to and induced by an infringement of the rules to be observed after the application of these two (Tarpana and Puta-paka) measures should be remedied with the application of Anjana (collyrium), Ascyotana and Sveda (fomentation) to the deranged bodily Dosas, underlying each particular case. 26-27.
1. Dulhana explained that the application of the Puta-paka measure should be made for one day only in Kaphaja eye-diseases, or if the Puta-paka be a Lekhana one; and it should be continued for two days in Pittaja eye diseases, or if it be a Snehana one; and for three days in Vatuja eye-diseases, or if it be a Ropana Puta-paka.
Satisfactory, excessive and defective application of PutaPaka
प्रसन्नवर्णं विशदं वातातपसहं लघु | सुखस्वप्नावबोध्यक्षि पुटपाकगुणान्वितम् ॥ २८ ॥
अतियोगाद्रुजः शोफः पिडकास्तिमिरोद्गमः । पाकोऽश्र हर्षणञ्चापि हीने दोषोद्गमस्तथा ॥ २९ ॥
Satisfactory, excessive and defective application of PutaPaka — Freshness and clearness of the colour (of the cornea), capabilty of the organ (eye) to bear heat, light and wind, refreshing sleep and an unembarrassed gladsome awakening and a lightness of the organ are the benefits which are derived from satisfactory Puta-paka applications. Darkness of vision, pain and swelling of the eye and the appearance of eruptions (Pidaka) in the affected organ, are the evils which mark an excessive application of the Puta-paka measure, while suppuration and lachrymation of the eye and a thrilling sensation (Harsa) in the affected organ, as well as a further aggravation of the Dosa (involved ) are the characteristic features of a deficient Puta-paka application.
Mode of preparing Puta paka
। खादिरैरवकूलयेत् ) ॥ ३१ ॥ अत ऊर्ध्वं प्रवक्ष्यामि पुटपाकप्रसाधनम् । द्वौ बिल्वमात्रौ श्लक्ष्णस्य पिण्डौ मांसस्य पेषितौ । द्रव्याणां बिल्वमात्रन्तु द्रवाणां कुडवो मतः ॥ ३० ॥ तदैकत्र समालोड्य समालोड्य पत्रैः सुपरिवेष्टितम् । ( काश्मरीकुमुदैरण्ड-पद्मिनीकदलीभवैः मृदावलिप्तमङ्गारः कतकाश्मन्तकैरण्ड-पाटलावृषबादरैः सक्षीरद्रुमकाष्ठैर्वा गोमयैर्वाऽपि स्विन्नमुद्धृत्य निष्पीड्य रसमादाय तं नृणाम् । तर्पणोक्तेन विधिना युक्तितः ॥ ३२ ॥ यथावदवचारयेत् ॥ ३३ ॥
Mode of preparing Puta-paka- Now I shall describe the mode of preparing a Puta-paka remedy. Two Bilva (Pala) measures of cleansed and pasted meat, one Pala measure of the medicinal drugs pasted together and one Kudava (half a seer) measure of liquid ingredients should be mixed together ( and made into a ball), well covered with the leaves of Kadali, Kasmari, Eranda, Kumuda or of Padma Plant. Coated with clay, it should be duly scorched in the burning charcoal (fire) of catechu wood or in that of Kataka, Asmantaka, Eranda, Patala, Vasaka, Badara, Ksira-exuding trees, or in the fire of the dried cakes of cow-dung. When well cooked the ball should be taken out of the fire and broken and its contents withdrawn and squeezed. The fluid extract should then be collected and applied (to the affected organ) in the manner of appliying a Tarpana. 30-33.
कनीनके निषेच्यः स्यान्नित्यमुत्तानशायिनः । रक्ते पित्ते च तौ शीतौ कोष्णौ वातकफापहौ ॥ ३४ ॥
अत्युष्णतीक्ष्णौ सततं दाहपाककरौ स्मृतौ । अप्लुतौ शीतलौ चाश्रु-स्तम्भरुग्घर्षकारकौ ॥ ३५ ॥
अतिमात्रौ कषायत्व सङ्कोचस्फुरणावहौ । हीनप्रमाणौ दोषाणामुत्क्लेशजननौ युक्तौ कृतौ दाहशोफ-रुग्घर्षस्त्रावनाशनौ । कण्डूपदेहदूषीका-रक्तराजिविनाशनौ तस्मात् परिहरेद् दोषान् विदध्यात् तौ सुखावहौ । यथादोषं नस्यधूमाञ्जनैर्नयेत् ॥ ३८ ॥ ॥३७॥ व्यापदश्च भृशम् ॥ ३६॥
The Mode of application- The patient being laid on his back at the time, the fluid extract in both the cases (Tarpana and Putapaka) should be dropped cold into the Kaninaka (cornea) of the eye in cases of derangement of the blood and the Pitta; it should be used lukewarm when the Vayu and the Kapha would be found to have been aggravated. A burning sensation in the affected eye as well as its consequential inflammation would result from the use of too hot (warm) or strong or keen-potencied ( Tiksna ) extract for the purpose. A thrilling sensation (Harsa), pain and numbness in the locality and lachrymation from the affected organ originate from the use of a cold and mild-potencied Puta-paka or Tarpana eye-drop. Redness and contraction of the eye attended with a jerking and throbbing sensation therein are the effects of an excessive (over-dose) application of the Puta-paka and Tarpana, whereas a deficient (under-dose) use of them produces an aggravation of the deranged bodily Dosas in the locality. Properly applied, they allay the burning and itching sensation, swelling, pain, lachrymation and mucous secretion, as well as the (unnatural) coating and redness in the affected eye. As every one is desirous of avoiding the aggravation of Dosas, so the Puta-paka and Tarpana measures should be applied in such a way as would give health and happiness (to the eye). The evils resulted by a course of injudicious application of Puta-paka or Tarpana, are to be remedied with the applicaton of errhines (nasya), Dhuma, and Anjana remedial to the specific deranged bodily Dosa or Dosas involved in each case. 34-38.
आद्यन्तयोश्चाप्यनयोः स्वेद उष्णाम्बुचैलिकः । तथा हितोऽवसाने च धूमः श्लेष्मसमुच्छ्रितौ ॥ ३९ ॥
The affected eye should be fomented before the use of a Putapaka or a Tarpana measure with a piece of cloth soaked in hot water (and rinsed). Fumigation of the affected organ in the end should be prescribed in a case marked by an aggravation of the deranged Kapha of the locality. 39.
Ascyotana and Seka
यथादोषोपयुक्तन्तु नातिप्रबलमोजसा । रोगमाश्च्योतनं हन्ति सेकस्तु बलवत्तरम् ॥ ४० ॥
तौ त्रिधैवोपयुज्येते रोगेषु पुटपाकवत् । लेखने सप्त चाष्टौ वा बिन्दवः स्नैहिके दश ॥ ४१ ॥
आश्च्योतने प्रयोक्तव्या द्वादशैव तु रोपणे । सेकस्य द्विगुणः कालः पुटपाकात् परो मतः। अथवा कार्यनिर्वृत्तेरुपयोगो यथाक्रमम् ॥ ४२ ॥
पूर्वापराह्णे मध्याह्ने रुजाकालेषु चोभयोः । योगायोगान् स्नेहसेके तर्पणोक्तान् प्रचक्षते ॥ ४३ ॥
Ascyotana and Seka – Properly prepared and applied, the Ascyotana and Seka measures would respectively subdue cases of slight and violent attacks of the eye. Like the Puta-pake measure these two also are divided into three classes viz., (Lekhana, Snehana and Ropana). Seven or eight drops of the medicinal fluid should be used in LekhanaAscyotana (for the purpose of scraping the affected eye); ten drops in the Snehana (for emulsive purpose) and twelve drops in the Ropana Ascyotana (for the purpose of setting up a granulative process in a local sore or wound). The maximum period for which an (affected) eye should be subjected to the Seka measure in twice as long as is enjoined in respect of a Puta-paka measure¹, or until the disease is gradually and wholly removed². Both the Ascyotana and the Seka application should be made in the moring or evening or at noon (in accord ance with the aggravation of the deranged Dosas), or whenver there would be pain (in the affected eye). The symptom of proper and improper (excessive and deficient) application of a Sneha (emulsive) Seka are identical with those of Tarpana. 40-43. 4
Siro basti
रोगाञ्छिरसि सम्भूतान् हत्वाऽतिप्रबलान् गुणान् । करोति शिरसो बस्तिरुक्ता ये मूर्धतैलिकाः ॥ ४४ ॥
शुद्धदेहस्य सायाह्ने यथाव्याध्यशितस्य तु । ऋज्वासीनस्य बन्ध्नीयाद् बस्तिकोशं ततो दृढम् ॥ ४५ ॥
यथाव्याधिशृतस्त्रेह – पूर्ण धारयेत् । तर्पणोक्तं दशगुणं यथादोषं संयम्य विधानवित् ॥ ४६ ॥
Siro-basti – The serious diseases peculiar to the head readily yield to and are conquered by the application of Siro-basti, which also produces very good effects known as the Murdha-tailika one peculiar to the use of (emulsive) Siro-basti. The patient having been treated with purgatives and emetics (according to requirements) should be given a proper diet according to the nature of the diseases and made to sit erect in the evening, when an animal bladder (the bladder of a goat being usually used for the purpose) filled with the proper Sneha, should be palced on his crown and firmly tied up with a bandage. The Sneha filled bladder should be so long retained on the head ten times as long as is necessary for Tarpana Measure, according to the nature of the disease. 44-46.
1. The period for which an affected eye should be subjected to the Aschotana measure, is not given in the text, but Dalhana says that it should be the sam observed in cases of Puta-Paka. Some, however, hold that in cases of both Seka and Ascyotana the period would be twice as that for Puta-paka.
2. This rule for subjecting the affected eye to the measure till the disease is gradually and wholly removed is for Seka and Ascyotana only; but according to some it is a general rule which applies also in cases of Puta-paka and Tarpana, etc. 1. The Lekhana-seka and Ascyotana should be applied in the morning in the aggravation of Kapha, while the Snehana one should be applied in the afternoon in the aggravation of Vayu – the Ropana ones being applied at noon in the aggravation of Blood and pitta.
2. Dalhana holds, that both the Seka and Ascyotana Measures may be applied when ever there is pain in the affected eye, but others hold that this rule applies only in cases of Seka.
व्यक्तरूपेषु दोषेषु शुद्धकायस्य केवले । नेत्र एव स्थिते दोषे प्राप्तमञ्जनमाचरेत् । लेखनं रोपणञ्चापि प्रसादनमथापि वा ॥ ४७ ॥
Anjana – Proper Anjana for Lekhana ( scraping), Ropana (healing), or Prasadana (invigorating) purposes should be applied after the cleansing (purging, etc.) of the system in cases where the deranged bodily Dosas would manifest themselves in the region of the eye only. 47.
Lekhana Anjana
तत्र पञ्च रसान् व्यस्तान् आद्यैकरसवर्जितान् । । पञ्चधा लेखनं युञ्ज्याद् यथादोषमतन्द्रितः ॥ ४८ ॥ नेत्रवर्त्मसिराकोश-स्त्रोतः शृङ्गाटकाश्रितम् मुखनासाक्षिभिर्दोषमोजसा स्त्रावयेत् तु तत् ॥ ४९ ॥ कषायंतिक्तकञ्चापि सस्नेहं रोपणं मतम् । तत् स्नेहशैत्याद् वर्ण्यं स्याद् दृष्टेश्च बलवर्धनम् ॥ ५० ॥ मधुरं स्नेहसम्पन्नमञ्जनन्तु प्रसादनम् । तद्धितम् ॥ ५१ ॥ दृष्टिदोषप्रसादार्थं स्नेहनार्थञ्च यथादोषं प्रयोज्यानि तानि रोगविशारदैः । अञ्जनानि यथोक्तानि प्राह्णसायाह्नरात्रिषु ॥ ५२ ॥
A Lekhana-Anjana – Should be prepared with the drugs of one or more tastes (Rasa) except the sweet one and should be used in five different ways according to the nature of the Dosa or Dosas involved in each case¹. The Dosa accumulated in the regions of the eye and the eye-lids, in the ball, the passages, and in the capillaries of the eye, as well as in the gristle of the nose would be secreted through the mouth, the nostrils and the corners of the eyes by the application of a Lekhana Anjana. A Ropana Anjana Should be prepared with the drugs of bitter and astringent tastes (Rasa) mixed with (a little quantity of) clarified butter and is good for healing purposes. Owing to the presence of the Sneha, it is cooling in its effect and consequently gives natural colur and vigour to the eye. A Prasadana-Anjana, prepared with the drugs of sweet taste and with (a profuse quantity of) Sneha, imparts tone and vigour to the eyesight and should be used with advantage for all soothing purposes connected with the organ. The application of the different kinds of Anjana should be made in the morning, evening or in the night’ in accordance with the nature of the 48-52. deranged bodily Dosa or Dosas involved in each case.
1. In cases of the derangement of the local Vayu, the Anjana should be prepared with the drugs of acid and saline tastes (Rasa), in the derangement of the Pitta with those of sweet and astringent taste; in Kapha with those of astringent, bitter and pungent tastes. In cases of the derangement of the blood, the Anjana should be like that in the derangement of Pitta and in case of the derangement of two or three dosas simultaneously, the Anjana should be prepared with drugs of two or three of the tastes required.
Forms of Anjana
गुटिकारसचूर्णानि त्रिविधान्यञ्जनानि तु । यथापूर्व बलं तेषां श्रेष्ठमाहुर्मनीषिणः ॥ ५३॥
Forms of Anjana – The forms in which an Anjana may be, are those of pills, liquid (Rasa-kriya) and powder² each succeeding, one being more efficacious than the one preceding it, in the order of enumeration. 53.
हरेणुमात्रा वर्तिः स्यात् लेखनस्य प्रमाणतः । प्रसादनस्य चाप्यर्धा द्विगुणा रोपणस्य च ॥ ५४ ॥
रसाञ्जनस्य मात्रा तु यथावर्तिमिता मता । द्वित्रिचतुःशला काश्च चूर्णस्याप्यनुपूर्वशः ॥ ५५ ॥
Their sizes and doses- The size (dose) of a Lekhana, Prasadana and Ropana Varti (Pill) should be equal to that of one and a half and twice as much as a Kalaya pulse for ocular affections in general. As regards the application of Rasa-kriya-Anjana in these disorders the quantity to be used in dose should be equal to that of the Varti in different cases respectively. As regards the dose of the powders (to be used in eye-diseases) it should be respectively twice, thrice and four times as much as would be contained at the end of a Salaka (rod). 54-55.
1. The Anjana should be applied in the morning, in the evening and in the night respectively in the case of the derangement of the Kapha Vayu and the Pitta. According to the others, the Sodhana, the Ropana and the Snehana Anjana should be respectively used in the morning, in the evening and in the night. Others, however, are the opinion that these different times should be judiciously selected in the different seasons of the year according to requirement.
2. Dalhana says that Pill-Anjanas, Liquid-Anjanas and Powder-Anjanas should be prescribed in cases of severe, intermediate and mild attacks respectively.
तेषां तुल्यगुणान्येव विदध्याद् भाजनान्यपि । सौवर्ण राजतं शार्ङ्ग ताम्रं वैदूर्य्यकांस्यजम् । आयसानि च योज्यानि शलाकाश्च यथाक्रमम् ॥ ५६ ॥ वक्त्रयोर्मुकुलाकारा कलायपरिमण्डला । अष्टाङ्गुला तनुर्मध्ये सुकृता साधुनिग्रहा। औदुम्बर्यश्मजा वापि शारीरी वा हिता भवेत् ॥ ५७ ॥
The materials of the Vessel and rod for the use of an Anjana – The vessels containing the different kinds of Anjana should be according to the different kinds of Anjana themselves, and these vessels as well as the Salaka (rod) for the use should be made of gold, silver, horn, copper, Vaidurya (a kind of precious stone), bell-metal and iron respectively (in accordance with the different tastes of the drugs the Anjanas are made of.¹ The end of the rod should terminate in a bud-shaped ball with the girth of that of a Kalaya pulse, its entire length measuring eight fingers only. It would be well polished, slender at the middle and capable of being easily handled. A rod prepared of copper, precious stones such as Vaidurya etc. and horns or bones etc.² will prove beneficial. 56-57.
1. According to Dalhana the Anjana of sweet taste should be placed in a golden vessel, an acid taste in a silver vessel, that of saline taste in a vessel made of horn (of a sheep), that of astringent taste, in a vessel either of copper or iron, that of pungent taste in vessel made of Vaidurya and that of bitter taste should be placed in a vessel made of bell-metal. The Salaka (rod) for the use of the different kinds of Anjana should be also accordingly prepared.
According of Nimi, however, as quoted by Dalhana and Srikantha Datta, in their commentaries, the Ropana, Lekhana and Prasadana Anjanas should be placed in a vessel and used with a rod prepared respectively of iron, copper and gold. The other materials may be,however, used with discretion by an experienced physician. 2. The word ‘f’ in the text shows that a rod of gold may also be used with benefit.
How to apply Anjana
वामेनाक्षि विनिर्भुज्य हस्तेन सुसमाहितः । शलाकया दक्षिणेन क्षिपेत् कानीनमञ्जनम् ॥ ५८ ॥ आपाङ्ग्यं वा यथायोगं कुर्याच्चापि गतागतम् । वर्मोपलेपि वा यत् तत् अङ्गल्यैव प्रयोजयेत् ॥ ५९ ॥ अक्षि नात्यन्तयोरञ्जायाद बाधमानोऽपि वा भिषक् । न चानिर्वान्तदोषेऽक्षिण धावनं सम्प्रयोजयेत् ॥ ६० ॥ दोषः प्रतिनिवृत्तः सन् हन्याद् दृष्टेर्बलं तथा । गतदोषमपेताश्रु पश्येद् यत् सम्यगम्भसा | प्रक्षाल्याक्षि यथादोषं कार्यं प्रत्यञ्जनं ततः ॥ ६१ ॥
How to apply an Anjana – The lids of the affected eye (of the patient) should be slantingly drawn apart with the left hand, and the Anjana should be carefully applied by holding the rod with the right hand by constantly moving the rod from the Kaninika to the Apanga and vice versa (along the inner side of the eye-lid). This process should be repeated (twice or thrice) according to requirements. The Anjana should be applied with the finger when it would be necessary to use it on the outer side of the eye-lid. The Anjana in no case should be thickly painted in the corners of the eye (i.e., in the Kaninika and the Apanga from fear of hurting them, nor organ should be washed till all the aggravations of the deranged (bodily) Dosa in the locality are completely removed thereform, in as much as it might bring on a fresh aggravation and impair the strength of the eyesight. After the subsidence of the deranged local Dosa and of lachrymation, the eye should be first washed with water, and Pratyanjana should then be used in accordance with the nature of the specific deranged bodily Dosa or Dosas underlying in each case. 58-61.
श्रमोदावर्तरुदित वेगाघातशिरोदोषैश्चार्तानां रागरुक्तिमिरास्त्राव – शूलसंरम्भसम्भवात् ॥ ६२ ॥ निद्राक्षये क्रियाशक्तिं प्रवाते दृग्बलक्षयम् । रजोधूमहते राग – स्त्रावाधीमन्थसम्भवम् । संरम्भशूलौ नस्यान्ते शिरोरुजि शिरोरुजम् ॥ ६३ ॥ मद्यक्रोधभयज्वरैः । नेष्यतेऽञ्जनम् । शिरः स्नातेऽतिशीते च रवावनुदितेऽपि च । दोषस्थैर्यादपार्थं स्याद् दोषोत्क्लेशं करोति च ॥ ६४॥ अजीर्णेऽप्येवमेव स्यात् स्त्रोतोमार्गावरोधनात् । दोषवेगोदये दत्तं कुर्यात् तांस्तानुपद्रवान् ॥ ६५ ॥ तस्मात् परिहरन् दोषानञ्जनं साधु योजयेत् । लेखनस्य विशेषेण काल एष प्रकीर्तितः ॥ ६६ ॥ व्यापदश्च जयेदेताः सेकाश्च्योतनलेपनैः । यथास्वं धूमकवलैर्नस्यैश्चापि समुत्थिताः ॥ ६७ ॥
Forbidden Cases- The application of Anjanas is prohibited in cases of persons suffering from fatique, fever, Udavarta, and the diseases of the head and during fits of anger, grief, fear, weeping and intoxication, as well as in cases of the retention of stool and urine, in as much as it might produce (in these cases) lachrymation Sula (aching pain), redness, pain, blindness ( Timira), swelling in the locality, as well as giddiness. An Application of the Anjana in a case of insomnia might be followed by the loss of the eye-sight. The application of an Anjana in a windy day may impair the eye-sight’. Application to the eyes effected with dust or smoke, may bring on redness, Adhimantha (Opthalmia) and local secretion. Applied after the use of an errhine (Nasya) it may usher in a aching pain and swelling in the eyes. it leads to the aggravation of the disease, if applied in any disease of the head. The application of an Anjana would be abortive, and it would rather aggravate the Dosa, if applied before sun-rise, after a bath, or in very cold day, owing to the fixedness of the deranged bodily Dosa. Similarly, the application of an Anjana would fail to produce any effect in case of indigestion, owing to the sluggish condition of the internal passages of the body (during the continuance of the disease). The application of an Anjana in an aggravated stage of the deranged bodily Dosas, ushers in the distressing symptoms peculiar to each of them. Hence, the application of an Anjana should be carefully made in such a manner as a not to induce any of the aforesaid evils, and these rules should be specially observed in connection with a Lekhana-Anjana. The distressing symptoms should be treated with washes (lotions), Ascyotana, plasters, Dhuma (fumigation), Nasya and Kavala ( gargle ) with due regard to the specific nature of the deranged bodily Dosa or Dosas involved in each case. 62-67.
1. In same edition there is an additional text—“निद्राक्षये च कुरुते निषिद्धे युक्तमञ्जनम्” which supplies a complete verb and makes the sense complete. The line means the application of an Anjana in a forbidden case produces loss of sleep (insomnia) in addition (to redness, pain etc, mentioned in the preceding line).
Symptoms of satisfactory, excessive and deficient use of a Lekhana Anjana
विशदं लघ्वनास्त्रावि क्रियापटु सुनिर्मलम् । संशान्तोपद्रवं नेत्रं विरिक्तं सम्यगादिशेत् ॥ ६८ ॥ जिह्यं दारुणदुर्वर्णं त्रस्तं रूक्षमतीव च। नेत्रं विरेकातियोगे स्यन्दते चातिमात्रशः । तत्र सन्तर्पणं कार्यं विधानञ्चानिलापहम् ॥ ६९ ॥ अक्षि मन्दविरिक्तं स्यादुदग्रतरदोषवत् । धूमनस्याञ्जनैस्तत्र हितं दोषावसेचनम् ॥ ७० ॥
Symptoms of satisfactory, excessive and deficient use of a Lekhana Anjana- Lightness, whiteness and pristine clearness of the eye, marked by the improved power of vision and absence of secretion and all other distressing symptoms, are the indications which point to the fact that the eye has been satisfactorily purged of the accumulated Dosas (by the proper application of a Lekhan Anjana). An excessive purging of the eye (by the excessive use of a Lekhana Anjana) begets such local evils as the deep discolouration of the external coat of the eye, its sense of looseness in the socket, lachrymation, archedness of the organ and a sense of constant dryness in its cavity. The medical treatment in such instances consists in the employment of soothing (Santarpana) and other Vayu-subduing remedies. An insufficient or deficient application of the Lekhana Anjana leads to the aggravation of the local deranged bodily Dosa which should be fully secreted out by employing medicinal errhines, Anjana and local fumigation.68-70.
Symptoms of satisfactory, excessive and deficient use of Prasadana ( Snehana) and Ropana Anjanas
स्नेहवर्णबलोपेतं प्रसन्नं दोषवर्जितम् । ज्ञेयं प्रसादने सम्यगुपयुक्तेऽक्षि निर्वृतम् ॥ ७१ ॥ किञ्चिद्धीनविकारं स्यात् तर्पणाद्धि कृतादति । तत्र दोषहरं रूक्षं भेषजं शस्यते मृदु ॥ ७२ ॥ साधारणमपि ज्ञेयमेवं रोपणलक्षणम् । प्रसादनवदाचष्टे तस्मिन् युक्तेऽति भेषजम् ॥ ७३ ॥ स्नेहनं रोपणं वाऽपि हीनयुक्तमपार्थकम् । कर्तव्यं मात्रया तस्मादञ्जनं सिद्धिमिच्छता ॥ ७४ ॥
Symptoms of satisfactory, excessive and deficient use of Prasadana ( Snehana) and Ropana Anjanas – The action of the satisfactory application of a Prasadana (Snehana) Anjana is to soothe the eye, to impart a healthy tone to the organ of sight, to restore its natural colour and gloss and to make it strong and unclouded and free from the aggravation of any Dosa, Any excess in the application is followed by results indentical with those of excessive application of Tarpana (soothing measures)’ to the organ, and the remedy consists in employing mild but parching remedies antidotal to the deranged bodily Dosa ( Kapha) involved in the case. The symptoms which mark a satisfactory and excessive application of a Ropana (healing) Anjana as well as the medical treatment to be applied in cases of excess, are identical with those mentioned in connection with the satisfactory and excessive application of the Prasadana (soothing) Anjanas (respectively). Deficient applications of both the Snehana (soothing ) and the Ropana (healing) Anjanas (in respect of ocular affections) are sure to prove abortive in their effects. Care should, therefore, be taken to apply it properly, it is hoped to get the wished result. 71-74.
पुटपाकक्रियाद्यासु क्रियास्वेकैव कल्पना ।
सहस्त्रशश्चाञ्जनेषु बीजेनोक्तेन पूजिताः ॥ ७५ ॥
Thousands of remedial measures and remedies may be devised and employed in the manner of the Puta-Paka and other measures on the basis of the fundamental principles here in inculcated. 75.
याप्यरोगक्षयाय च । दृष्टेर्बलविवृद्ध्यर्थं राजार्हाण्यञ्जनाग्र्याणि निबोधैतान्यतः परम् ॥ ७६ ॥
अष्टौ भागानञ्जनस्य नीलोत्पलसमत्विषः । औदुम्बरं शातकुम्भं राजतञ्च समासतः ॥ ७७ ॥
1. See Sloka 5 of this Chapter.
एकादशैतान् भागांस्तु योजयेत् कुशलो भिषक् । मूषाक्षिप्तं तदाध्मातमावृतं जातवेदसि ॥ ७८ ॥
खदिराश्मन्तकाङ्गारैर्गोशकृद्धिरथापि वा । गवां शकृद्रसे मूत्रे दक्षि सर्पिषि माक्षिके ॥ ७९ ॥
तैलमद्यवसामज्ज- सर्वगन्धोदकेषु द्राक्षारसेक्षुत्रिफला-रसेषु-सुहिमेषु च । च ॥ ८० ॥
सारिवादिकषाये च कषाये चोत्पलादिके । निषेचयेत् पृथक् चैनं ध्मातं ध्मातं पुनः पुनः ॥ ८१ ॥
ततोऽन्तरिक्षे सप्ताहं प्लोतबद्धं स्थितं जले। विशोष्य चूर्णयेन्मुक्तां स्फटिकं विद्रुमं तथा ॥ ८२ ॥
कालानुसारिवाञ्चैव शुचिरावाप्य योगतः । एतच्चूर्णाञ्जनं श्रेष्ठं निहितं भाजने शुभे ॥ ८३ ॥
दन्तस्फटिकवैदूर्य्य-शङ्खशैलासनोद्भवे । शातकुम्भेऽथ शार्ङ्ग वा राजते वा सुसंस्कृते ॥ ८४ ॥
सहस्त्रपाकवत् पूजां कृत्वा राज्ञः प्रयोजयेत् । तेनाञ्जिताक्षो सर्वजनप्रियः । नृपतिर्भवेत्स र्वभूतानां अधृष्यः दृष्टिरोगविवर्जितः ॥ ८५ ॥
Now we shall describe the recipes and preparations of several principal Anjanas fit for the use of kings and crowned heads for the purpose of giving strength to the eye-sight and for the amelioration of ocular affections (Kaca, etc.) amenable only to the palliative measures. Eight parts of Rasanjana (Antimony) having the hue of a (full-blown) blue lotus flower, as well as one part each of (dead) copper, gold and silver should be taken together and placed inside an earthen crucible. It should then be burnt by being covered with the burning charcoal of catechu or Asmantaka wood, or in the fire of dried cakes of cow-dung and blown (with a blow-pipe till they would glow with a blood-red effulgence) after which the expressed juice (Rasa) of cow-dung, cow’s urine, milk-curd, clarified butter, honey, oil, urine, lard, marrow, infusion of the drugs of the Sarva-gandha group, grape-juice, sugar cane-juice, the expressed juice of Tiphala and the completely cooled decoctions of the drugs of the Sarivadi and the Utpaladi groups, should be separately sprinkled over it in succession alternately each time with the heating there of, (or to put in more explicitly, the crucible should be taken down after being heated and then one of these draughts should be sprinkled over its contents and then again heated and again sprinkled over with another draught, and so on). After that, the preparation should be kept suspended in the air for a week, so as to be fully washed by the rains. The compound should then be dried, pounded and mixed together with proportionate parts (quarter-part) of powdered pearls, crystals, corals and Kalanu-sariva. The compound thus prepared is a very good Anjana and should be kept in a pure vessel made of ivory, crystal, Vaidurya, Sankha (conch-shell), stone, gold or silver or of Asana wood. it should then be purified (lit. worshipped) in the manner of the purification of the Sahasra – Paka-Taila described before. It may then be prescrbed even for a king. Applied along the eye-lids as a collyrium, it enables a king to become favourite with his subjects and to continue invincible to the last day of his life free from ocular affections. 76-85.
Bhadrodaya Anjana
कुष्ठं चन्दनमेलाश्च पत्रं मधुकमञ्जनम् । तुत्थमुत्तमम् ॥ ८७ ॥ मेषशृङ्गस्य पुष्पाणि वक्रं रत्नानि सप्त च ॥ ८६ ॥
उत्पलस्य बृहत्योश्च पद्मस्यापि च केशरम् ।
नागपुष्पमुशीराणि पिप्पली कुक्कुटाण्डकपालानि दाव पथ्यां सरोचनाम् । मरिचान्यक्षमज्जानं तुल्याञ्च गृहगोपिकाम् ॥ ८८ ॥
कृत्वा सूक्ष्मं ततश्चूर्णं न्यसेदभ्यर्च्य पूर्ववत् । एतद् भद्रोदयं नाम सदैवार्हति भूमिपः ॥ ८९ ॥
Bhadrodaya Anjana – The drugs known as Kustha, Candana, Patra, Yasti-madhu, Rasanjana, flowers of Mesa-srngi, cakra Tagara ), the seven kinds of jewels’, the pollens of the flowers Utpala, Brhati, Kantakari and of lotus, Naga kesara, Usira, Pippalishells of hen’s eggs, Daru-haridra, Haritaki, Gorocana, MaricaMarrow or kernel of Bibhitaka-seeds and the flesh of lizards (which found to scale the walls of rooms), should be powdered together parts and should be preserved in a vessel and purified (sanctified , Ela(of , the , are in equal ) in the preceding manner. This Anjana is called the Bhadrodaya-Anjana and should always be used by a king. 86-89.
1. The seven kinds of gems are ( 1 ) Padmaraga, (ii) Marakata (iii) Nila, (iv) Vaidurya, (v) Mukta (pearl ), (vi) Pravala and (vii) Hema (gold).
Tagaradyanjana
वक्रं समरिचञ्चैव मांसी शैलेयमेव च । तुल्यांशानि समानैस्तैः समग्रैश्च मनः शिला ॥ ९० ॥
पत्रस्य भागाश्चत्वारो द्विगुणं सर्वतोऽञ्जनम् । तावच्च यष्टीमधुकं पूर्ववच्चैतदञ्जनम् ॥ ९९ ॥
Tagaradyanjana – Equal parts of Cakra (Tagara ), Marica, Jata-mamsi and Saileya with Manah-sila equal to be combined weight of the preceding drugs, four parts of Patra with Rasanjana (Antimony) twice the combined weight of all the preceding drugs and Yasti-madhu of equall weight with the last-named drug ( Rasanjana) should be powdered together and used as an Anjana in the foregoing manner. 90-91.
Manahsiladyanjana
मनः शिलां देवकाष्ठं रजन्यौ त्रिफलोषणम् । लाक्षालशुनमञ्जिष्ठा सैन्धवैलाः समाक्षिकाः ॥ ९२ ॥ रोधं सावरकं चूर्णमायसं ताम्रमेव च। कालानुसारिवाञ्चैव कुक्कुटाण्डदलानि च ॥ ९३ ॥ तुल्यानि पयसा पिष्ट्वा गुटिकां कारयेद् बुधः । कण्डूतिमिरशुक्लार्म-रक्तराज्युपशान्तये ॥ ९४॥
Manahsiladyanjana — Manah-sila, Deva-daru, the two kinds of Rajani, Triphala, Trikatu, Laksa, Lasuna, Manjistha, Saindhava, Ela, Maksika, Savaraka Rodhra, Dead iron and copper, Kalanu-sariva and the outer shells of hen’s eggs taken in equal parts should be powdered together, resolved into a paste with milk and made into pills of adequate size. Diseases of the eye such as the itching sensation in the eye, Timira, Suklarma and Raktaraji readily yield to the curative efficacy of this Anjana. 92-94.
कांस्यापमार्जनमसी मधुकं सैन्धवं नतम् । एरण्डमूलञ्च समं समं बृह॒त्यंशद्वयान्वितम् ॥ ९५ ॥
1. According to some the weight of the Yasti-madhu to used in this Anjana should be equal to that of all the other drugs combined.
Kansyadivarti
आजेन पयसा पिष्ट्वा ताम्रपात्रं प्रलेपयेत् । सप्तकृत्वस्तु ता वर्त्यश्र्च्छायाशुष्का रुजापहाः ॥ ९६ ॥
Kansyadivarti — An Anjana should be prepared by collecting lamp black on a vessel made of India bell-metal, and mixing it with one part each of Yastimadhu, Saindhava, Tagara and roots of Eranda, as well as two parts of Brhati. This compound should be pasted together with goat’s milk and thinly plastered on a copper plate. This process should be continued for seven times in succession and dried in the shade. It should then be made into Vartis and (used as such) would relieve pain in the eye. 95-96.
Pathyadivarti
पथ्यातुत्थकयष्ट्याह्रै स्तुल्यैर्मरिचषोडशा । पथ्या सर्वविकारेषु वर्तिः शीताम्बुपेषिता ॥ ९७ ॥
रसक्रियाविधानेन यथोक्तविधिकोविदः । पिण्डाञ्जनानि कुर्वीत यथायोगमतन्द्रितः ॥ ९८ ।।
Pathyadivarti – One part each of Haritaki, Yasti-madhu with sixteen parts of Marica should be pounded and pasted together with cold water. It should then be made into Vartis and would be efficacious in all sorts of ocular affections. An Experienced physician may with care and discretion prepare Pindanjanas with the drugs antidotal to the specific Dosa or Dosas involved in the case, in the manner of preparing the Rasa-kriya preparations. 97-98.
इति सुश्रुत संहितायामुत्तरतन्त्रे क्रियाकल्पो नामाष्टादशोऽध्यायः ॥ १८ ॥
Thus ends the eighteenth chapter of the Uttara-Tantra in the Susruta Samhita which deals with the preparations and uses of the medicinal measures to be used in different ocular affections.
