1. VEDODPATTI - The Origin Of The Science Of Medicine
अथातो वेदोत्पत्तिमध्यायं व्याख्यास्याम
यथोवाच भगवान् धन्वन्तरिः
अथ खलु भगवन्तममरवरमृषिगणपरिवृतमाश्रमस्थं काशिराजं दिवोदासं धन्वन्तरिमौपधेनववैतरणौरभ्रपौष्कलावतकरवीर्य(र)गोपुररक्षितसुश्रुतप्रभृतय ऊचुः ||३||
Once upon a time, when the holy Dhanvantari, the greatest of the mighty celestials, incarnated in the form of Divodasa, the king of Kasi, was blissfully seated, in his hermitage, surrounded by a concourse of holy Rishis;
1.Aupadhenava,
2.Vaitarana,
3.Aurabhra,
4.Paush-kalavata,
5.Karavirya,
6.Gopura-rakshita,
7.Sushruta and others
addressed him as follows: -
भगवन्! शारीरमानसागन्तुभिर्व्याधिभिर्विविधवेदनाभिघातोपद्रुतान् [१] सनाथानप्यनाथवद्विचेष्टमानान् विक्रोशतश्च मानवानभिसमीक्ष्य मनसि नः पीडा भवति, तेषां सुखैषिणां रोगोपशमार्थमात्मनश्च प्राणयात्रार्थं प्रजाहितहेतोरायुर्वेदं श्रोतुमिच्छाम इहोपदिश्यमानम्, अत्रायत्तमैहिकमामुष्मिकं च श्रेयः; तद्भगवन्तमुपपन्नाः स्मः शिष्यत्वेनेति ||४||
"O Sire, it grieves us much to find men, though otherwise well befriended by their kin and relations, falling a prey to diseases, mental, physical, traumatic, or natural, and piteously wailing in agony like utterly friendless creatures on earth;
and we supplicate thee, O Lord, to illumine our minds with the truths of the Eternal Ayurveda (Medical Science) so that
·we may faithfully discharge the duties allotted to us in life,
·and alleviate the sufferings of humanity at large.
Bliss in this life and hereafter, is in the gift of this eternal Ayurveda, and for this, O Lord, we have made bold to approach thee as thy humble disciples."
तानुवाच भगवान्- स्वागतं वः; सर्व एवामीमांस्या अध्याप्याश्च भवन्तो वत्साः ||५||
To them, thus replied the holy Dhanvantari: - "Welcome to all of you to this blissful hermitage. All of you are worthy of the honour of true pupilship or tutelage."
* The present work which originally formed the subject of a discourse by the holy sage Dhanvantari to his disciple Sushruta, has been compiled in its present form by the venerable Nagarjuna, and is accordingly designated as the Sushruta Samhita.
इह खल्वायुर्वेदं नामोपाङ्गमथर्ववेदस्यानुत्पाद्यैव प्रजाः श्लोकशतसहस्रमध्यायसहस्रं च कृतवान् स्वयम्भूः, ततोऽल्पायुष्ट्वमल्पमेधस्त्वं चालोक्य नराणां भूयोऽष्टधा प्रणीतवान् ||६||
The Ayurveda (which forms the subject of our present discourse), originally formed one of the subsections of the Atharva Veda;
and even before the creation of mankind, the self-begotten Brahma strung-it together into
·a hundred thousand couplets (Shlokas),
·divided into a thousand chapters.
But then he thought of the small duration of human life on earth, and the failing character of human memory, and found it prudent to divide the whole of the Ayurveda into
·eight different branches
तद्यथा- शल्यं, शालाक्यं, कायचिकित्सा, भूतविद्या, कौमारभृत्यम्, अगदतन्त्रं, रसायनतन्त्रं, वाजीकरणतन्त्रमिति ||७||
such as,
1.the Salya-Tantram,
2.the Salakya-Tantram,
3.the Kaya-Chikitsa,
4.the Bhuta-Vidya,
5.the Kaumar-Bhritya,
6.the Agada-Tantram,
7.the Rasayana-Tantram and
8.the Vajeekarana-Tantram.
Now About The Characteristic Features Of Each Of These Branches Of The Science Of The Ayurveda
अथास्य प्रत्यङ्गलक्षणसमासः [१] |८|
1. The Salya-Tantram *
तत्र, शल्यं नाम विविधतृणकाष्ठपाषाणपांशुलोहलोष्टास्थिबालनखपूयास्रावदुष्टव्रणान्तर्गर्भशल्योद्धरणार्थं , यन्त्रशस्त्रक्षाराग्निप्रणिधानव्रणविनिश्चयार्थं च |८|
The Salya-Tantram * -
The scope of this branch of Medical Science is to remove from an ulcer any extraneous substance such as,
·fragments of hay,
·particles of stone,
·dust,
·iron
·or bone;
·splinters,
·nails,
·hair,
·clotted blood,
·or condensed pus (as the case may be, or to draw out of the uterus a dead foetus, or to bring about safe parturitions in cases of false presentation, and
·to deal with the principle and mode of using and handling surgical instruments in general, and with the application of fire (cautery) and alkaline (caustic) substances,
·together with the diagnosis and treatment of ulcers.
* Any foreign matter, lodged in a human organism and proving painful to it, is called a Shalya.
2. The Shalakya-Tantram † -
शालाक्यं नामोर्ध्वजत्रुगतानां श्रवणनयनवदनघ्राणादिसंश्रितानां व्याधीनामुपशमनार्थम् |८|
The Shalakya-Tantram † - embraces as its object the treatment of those diseases which are restricted to the upward (lit: - region above the clavicles) fissures or cavities of the body, such as
·the ears,
·the eyes,
·the cavity of the mouth,
·the nostrils, etc.
† The name is derived from ihe Sanskrit term Shalaka, a probe or a rod, ihe use and application of the instrument being primarily included within the scope of this branch of the Ayurveda.
3. The Ka'ya-Chikitsa' General diseases ‡
कायचिकित्सा नाम सर्वाङ्गसंश्रितानां व्याधीनां ज्वररक्तपित्तशोषोन्मादापस्मारकुष्ठमेहातिसारादीनामुपशमनार्थम् |८|
The Ka'ya-Chikitsa' General diseases ‡ - treats of diseases, which, instead of being simply restricted to any specific organ, or to any particular part of the body, affect the entire system, as
·Fever,
·Haemoptysis,
·shosha
·Insanity,
·Hysteria,
·Leprosy,
·diabetes
·Dysentery
‡ The term Kaya literally signifies the vital heat or fire which runs through the entire .system, and hence the Kaya-chikitsa deals with diseases which may gradually invade the root-principles of a living human organism.
4. The Bhuta-Vidya' Demoniacal diseases)
भूतविद्या नाम देवासुरगन्धर्वयक्षरक्षःपितृपिशाचनागग्रहाद्युपसृष्टचेतसां शान्तिकर्मबलिहरणादिग्रहोपशमनार्थम् (४) |८|
The Bhuta-Vidya' Demoniacal diseases) - lays down incantations and modes of exorcising evil spirits and making offerings to the gods, demons, Gandharvas, Yakshas, Rakshas, etc. for cures of diseases originating from their malignant influences.
5. The Kaumara-Bhritya Management of children)
कौमारभृत्यं नाम कुमारभरणधात्रीक्षीरदोषसंशोधनार्थं दुष्टस्तन्यग्रहसमुत्थानां च व्याधीनामुपशमनार्थम् (५) |८|
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 its characteristic traits, and also with cures 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.
6. The Agada-Tantram Toxicology
अगदतन्त्रं नाम सर्पकीटलूतामूषकादिदष्टविषव्यञ्जनार्थं विविधविषसंयोगोपशमनार्थं च (६) |८|
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, vegetable, or chemical (resulting from incompatible combinations) from the system of a man, overwhelmed with its effects.
7. The Rasaryana-Tantram (Science of Rejuvenation)
रसायनतन्त्रं नाम वयःस्थापनमायुर्मेधाबलकरं रोगापहरणसमर्थं च (७) |८|
The Rasaryana-Tantram (Science of Rejuvenation) - has for its specific object
·the 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 manhood or youthful vigour up to a good old age,
·and which generally serve to make the human system invulnerable to disease and decay.
8. The Vajeekarana-Tantram (Science of Aphrodisiacs)
वाजीकरणतन्त्रं नामाल्पदुष्टक्षीणविशुष्करेतसामाप्यायनप्रसादोपचयजनननिमित्तं प्रहर्षजननार्थं च (८) ||८||
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 enfeebled by indiscretions of youth;.
·[In short, it deals with things which increase the pleasures of youth and make a man doubly endearing to a woman].
एवमयमायुर्वेदोऽष्टाङ्ग उपदिश्यते; अत्र कस्मै किमुच्यतामिति ||९||
Thus the entire science of the Ayurveda is classified into the eight preceding branches. Now tell me, which of them is to be taught and to which of you ?
त ऊचुः- अस्माकं सर्वेषामेव शल्यज्ञानं मूलं कृत्वोपदिशतु भगवानिति ||१०||
Said the disciples: - "Instruct us all, O Lord, in the science of surgery (Shalya ) and let that be the chief subject of our study."
स उवाचैवमस्त्विति ||११||
To which replied the holy Dhan-vantari: - "Be it so."
त ऊचुर्भूयोऽपि भगवन्तम्- अस्माकमेकमतीनां मतमभिसमीक्ष्य सुश्रुतो भगवन्तं प्रक्ष्यति, अस्मै चोपदिश्यमानं वयमप्युधारयिष्यामः ||१२||
Then the disciples again said: - "We are all of one mind in the matter, O Lord, that Sushruta shall be our spokesman and ask 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]".
स उवाचैवमस्त्विति ||१३||
To which replied the venerable sage - "Be it so.
वत्स सुश्रुत! इह खल्वायुर्वेदप्रयोजनं- व्याध्युपसृष्टानां व्याधिपरिमोक्षः, स्वस्थस्य रक्षणं च ||१४||
Now listen, Sushruta, my dear child. The object or utility of the science which forms the subject of our present discussion, may be grouped under two distinct sub-heads such as
(1) व्याध्युपसृष्टानां व्याधिपरिमोक्षः the cure of diseased persons, and
(2) स्वस्थस्य रक्षणं the preservation of health in those who are not afflicted with any sort of bodily distempers."
Meaning of Ayurveda
‘आयुरस्मिन् विद्यते, अनेन वाऽऽयुर्विन्दन्ति’ इत्यायुर्वेदः ||१५||
The etymological meaning of the term "Ayurveda" 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.
तस्याङ्गवरमाद्यं प्रत्यक्षागमानुमानोपमानैरविरुद्धमुच्यमानमुपधारय ||१६||
[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 (Ayurveda) and is further corroborated by the four classes of testimonies, viz., Perception, Inference, Analogy and Scriptural Truths (Agamas).
4 pramaanas
1. pratyaksha
2. anumana
3. aagama
4. upamaana
एतद्ध्यङ्गं प्रथमं, प्रागभिघातव्रणसंरोहाद्यज्ञशिरःसन्धानाच्च |
श्रूयते हि यथा- “रुद्रेण यज्ञस्य शिरश्छिन्नमिति, ततो देवा अश्विनावभिगम्योचुः- भगवन्तौ नः श्रेष्ठतमौ युवां भविष्यथः, भवद्भ्यां यज्ञस्य शिरः सन्धातव्यमिति |
तावूचतुरेवमस्त्विति |
अथ तयोरर्थे देवा इन्द्रं यज्ञभागेन प्रासादयन् |
ताभ्यां यज्ञस्य शिरः संहितम्” इति ||१७||
The primary position of this branch of the Ayurveda, (as regards its time or origin), may be inferred from the fact that Surgery lends her aid materially towards the 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, O lords, as you 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].
अष्टास्वपि चायुर्वेदतन्त्रेष्वेतदेवाधिकमभिमतम्, आशुक्रियाकरणाद्यन्त्रशस्त्रक्षाराग्निप्रणिधानात् सर्वतन्त्रसामान्याच्च ||१८||
1. The primary position of surgery: surgical operations, external applications of alkalis, cauterisation, etc., and
2. secondly in as much as it contains all that can be found in the other branches of the science of medicine as well, with the superior advantage of producing instantaneous effects by means of surgical instruments and appliances. Hence it is the highest in value of all the medical Tantras.
तदिदं शाश्वतं पुण्यं स्वर्ग्यं यशस्यमायुष्यं वृत्तिकरं चेति ||१९||
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.
ORIGIN OF AYURVEDA
ब्रह्मा प्रोवाच ततः प्रजापतिरधिजगे, तस्मादश्विनौ, अश्विभ्यामिन्द्रः, इन्द्रादहं, मया त्विह प्रदेयमर्थिभ्यः प्रजाहितहेतोः ||२०||
Gradual Extension Of The Ayurvedic Knowledge
Bramha was the first to inculcate the principles of the holy Ayurveda. Prajapati learned the science from him. The Ashvins learned it from Prajapati and imparted the knowledge 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 whantram)upon earth.
Bramha
↓
Prajapati
↓
Ashvins
↓
Indra
↓
Dhanvantari
भवति चात्र-
अहं हि धन्वन्तरिरादिदेवो जरारुजामृत्युहरोऽमराणाम् |
शल्याङ्गमङ्गैरपरैरुपेतं प्राप्तोऽस्मि गां भूय इहोपदेष्टुम् ||२१||
The King of Kasi of account of himself. supreme and original god tonn of Dhanvanta'ri. It is I who warde disease and decay from the celestials. who was an inmate of the region of heaven, now I incarrnated on earth with the view to teach the Science of Surgery with all its allied branches of study to men.
अस्मिञ्छास्त्रे पञ्चमहाभूतशरीरिसमवायः पुरुष [१] इत्युच्यते |
तस्मिन् क्रिया, सोऽधिष्ठानं; कस्मात्? लोकस्य द्वैविध्यात [२] ; लोको हि द्विविधः स्थावरो जङ्गमश्च; द्विविधात्मक एवाग्नेयः, सौम्यश्च, तद्भूयस्त्वात्; पञ्चात्मको वा; तत्र चतुर्विधो भूतग्रामः संस्वेदजजरायुजाण्डजोद्भिज्जसञ्ज्ञः [३] ; तत्र पुरुषः प्रधानं, तस्योपकरणमन्यत्; तस्मात् पुरुषोऽधिष्ठानम् ||२२||
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. *
* It may be questioned why they should be confined to the Purusha? Such a query may be successfully met by the statement that the Purusha alone is the receptacle of health and disease in contradistinction to the Self or Ego.
Purusha = pancha mahabhuta + shareeri / atma
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. †
† The vegetable world belongs to the latter category, while animals, possessed of locomotion, belong to the former.
loka
↓ ↓
sthavara jangama
These two classes, in their turn, are further sub-divided for the purposes of the science of medicine into the two orders,
1. Agneya (hot) and
2. Saumya (cool.
Hence the world is composed of five material principles, though characterised by the two fold virtues, Agneya (hot) and Saumya (cool). ‡
‡ 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 them
Further classification of the mobile and the immobile:- The animated world may be divided into four subdivisions, such as the
1. Svedaja (born of sweat or heat and moisture i. c. abiogenous,)
2. the Andaja (egg-born or oviparous),
3. the Udbhijja (vegetable) and
4. the Jarayuja (placental or viviparous).
The Purusha 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.
VYADHI / Disease: Its Definition
तद्दुःखसंयोगा व्याधय उच्यन्ते ||२३||
The Purusha (man) is the receptacle of any/particular disease, and that which proves a source of torment or pain to him, is denominated as a disease.
TYPES OF VYADHI
ते चतुर्विधाः- आगन्तवः, शारीराः, मानसाः, स्वाभाविकाश्चेति ||२४||
1. आगन्तवः,
2. शारीराः,
3. मानसाः,
4. स्वाभाविका
There are four different types of disease such as, Traumatic or of extraneous origin (Agantuka), Bodily (Sharira), Mental (Manasa) and Natural (Svabhavika).
1. Agantuka
तेषामागन्तवोऽभिघातनिमित्ताः |२५|
A disease due to an extraneous blow or hurt is called Agantuka.
2. Sharira
शारीरास्त्वन्नपानमूला वातपित्तकफशोणितसन्निपातवैषम्यनिमित्ताः |२५|
Diseases due to irregularities in food or drink, or incidental to a deranged state of the blood, or of the bodily humours acting either singly or in concert, are called Sharira.
3. Manasa
मानसास्तु क्रोधशोकभयहर्षविषादेर्ष्याभ्यसूयादैन्यमात्सर्यकामलोभप्रभृतय इच्छाद्वेषभेदैर्भवन्ति |२५|
Excessive anger, grief, fear, joy, despondency, envy, misery, pride, greed, lust, desire, malice, etc. included within the category of, mental (Manasa) distempers;
4. Svabhavika
स्वाभाविकास्तु क्षुत्पिपासाजरामृत्युनिद्राप्रकृ(भृ)तयः ||२५||
where as hunger, thirst, jara, death, sleep, etc. are called the natural (Svabhavika) derangements of the body.
ADHISHTANA
त एते मनःशरीराधिष्ठानाः ||२६||
1. मनः
2. शरीरा
The Mind and the Body are the seats of the above said distempers according as they are restricted to either of them, or affect both of them in unison. *
* The Self or the Jeevatma of a person is above all human concerns and, as such, can never be affected by any disease.
NIGRAHA
तेषां संशोधनसंशमनाहाराचाराः सम्यक्प्रयुक्ता निग्रहहेतवः ||२७||
1. संशोधन - Samshodhanam Cleansing),
2. संशमना - Samshamanam (Pacification of the deranged or agitated bodily humours giving rise to the disease,
3. आहारा - the regimen of diet
4. आचार - conduct
· are the four factors which should be duly employed in order to successfully cope with a disease. †
† Cleansing (Samshodhanam) is of two kinds, viz.
a. External and
b. Internal.
· External purification consists in employing such measures as surgical operations, cauterisation of the affected part or organ, external use of alkaline preparations and medicated plasters,
· the internal one including such measures as exhibition of purgatives and emetics, application of intestinal enemas (Asthapanam) and blood-letting.
Diet comprises four different factors such as,
a. food,
b. drink,
c. lambative, etc., which, for the purposes of the Ayurveda, are again grouped under three different heads, such as
1. the pacifier of the deranged bodily humours (Dosha-prashamanam),
2. therapeutical (Vyadhi-prashamanam) and
3. health-giving (Svastha=Vrittikara).
Achara (conduct) pertains to three different factors, such as
a. the body,
b. the speech,
c. and the mental acts.
The above said measures, duly employed, are potent enough to combat all sorts of bodily distempers, if the special exigencies of each case arc carefully taken into consideration.
AHARA
प्राणिनां पुनर्मूलमाहारो बलवर्णौजसां च |
स षट्सु रसेष्वायत्तः;
Food is the principal factor which materially contributes to the strength, complexion and vitality (Ojah) of animated beings.
Food consists of six different tastes
SHADRASAS ARE DRAVYASRITHA
रसाः पुनर्द्रव्याश्रयाः;
(Rasa) [which can not exist independently of the substances] in which they are inherent.
DRAVYAS ARE OSHADHI
द्रव्याणि पुनरोषधयः |
These substances which are called the Oshadhis
TYPES OF OSHADHI
तास्तु द्विविधाः- स्थावरा जङ्गमाश्च ||२८||
Oshadhis may be divided into two classes such as
1. jangama / the mobile and
2. sthavara / the immobile.
TYPES OF STHAVARA
तासां स्थावराश्चतुर्विधाः- वनस्पतयो, वृक्षा, वीरुध, ओषधय इति |
The immobile Oshadhis in their turn, admit of being grouped under four sub-heads such as,
1. the Vanaspatis,
2. the Vrikshas,
3. the Virudhas and
4. the Oshadhis proper.
तासु, अपुष्पाः फलवन्तो वनस्पतयः, पुष्पफलवन्तो वृक्षाः, प्रतानवत्यः स्तम्बिन्यश्च वीरुधः, फलपाकनिष्ठा ओषधय इति ||२९||
Those 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
TYPES OF JANGAMA
जङ्गमा खल्वपि चतुर्विधाः- जरायुजाण्डजस्वेदजोद्भिज्जाः |
तत्र पशुमनुष्यव्यालादयो जरायुजाः, खगसर्पसरीसृपप्रभृतयोऽण्डजाः, कृमिकीटपिपीलिकाप्रभृतयः स्वेदजाः, इन्द्रगोपमण्डूकप्रभृतय उद्भिज्जाः ||३०||
The mobile Oshadhis or animals are divided into four classes such as
1. जरायुजा - the viviparous,
· Man and other mammals belong to the first group;
2. अण्डजा - the oviparous,
· birds, snakes, and reptiles belong to the second;
3. स्वेदजा - the sweat-begotten, and
· ants, worms, etc. belong to the third;
4. उद्भिज्जा - those that are born of decomposed vegetable matter.
· while frogs and Indragopas belong to the fourth.
STHAVARA
तत्र स्थावरेभ्यस्त्वक्पत्रपुष्पफलमूलकन्दनिर्यासस्वरसादयः प्रयोजनवन्तः;
For medicinal purposes, bark, leaves, flowers, fruits, roots, bulbs, the expressed 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 well as of their ashes or alkaline preparations are likewise indicated.
JANGAMA
जङ्गमेभ्यश्चर्मनखरोमरुधिरादयः ||३१||
The skin, nails, wool, blood, flesh, fat,, marrow, bones, are procured from the animal world.
PARTHIVA
पार्थिवाः सुवर्णरजतमणिमुक्तामनःशिलामृत्कपालादयः ||३२||
Metals and minerals such as gold, silver, gems, and Manahshila (Realgar), as well as pearls, clay and Kapalas (bones), etc. should be included in the list of the earthy substances. *
* Oxide of Iron, sand, yellow sulphurate of arsenic (Orpiment), salt, Gairika (ferruginous earth), Rasanjana (antimony) should he regarded as appertaining to the class of earthy substances.
KALAKRUTA
कालकृताःप्रवातनिवातातपच्छायाज्योत्स्नातमःशीतोष्णवर्षाहोरात्रपक्षमासर्त्वयनादयः संवत्सरविशेषाः ||३३||
Gale, windfall, sunshine, shade, moonshine, darkness, heat, cold, rain, day, night, fortnight, month, seasons, and solstices, etc. should be deemed as the works of eternal time,
त एते स्वभावत एव दोषाणां सञ्चयप्रकोपप्रशमप्रतीकारहेतवः प्रयोजनवन्तश्च ||३४||
which, by virtue of their natural effects, contribute to the accumulation, augmentation, pacification or diminution of the deranged bodily humours
भवन्ति चात्र श्लोकाः-
शारीराणां विकाराणामेष वर्गश्चतुर्विधः |
प्रकोपे प्रशमे चैव हेतुरुक्तश्चिकित्सकैः ||३५||
Physicians should look upon these four factors of
1. sthavara,
2. jangama,
3. parthiva - earth
4. and kaalakruta time,
· as the accumulators, aggravators and pacifiers of the deranged bodily humours and of the diseases resulting therefrom in man.
आगन्तवस्तु ये रोगास्ते द्विधा निपतन्ति हि |
मनस्यन्ये शरीरेऽन्ये तेषां तु द्विविधा क्रिया ||३६||
शरीरपतितानां तु शारीरवदुपक्रमः |
मानसानां तु शब्दादिरिष्टो वर्गः सुखावहः ||३७||
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 maladies,
· while the remedy should consist in the enjoyment of pleasurable sound, touch, sights, taste or smell where the mind would be found to be the seat of the distemper.
The diseases that are agantuja should be treated like sharirika rogas.
manasika roga should be treated with enjoyment of pleasurable sound, touch, sights, taste or smell
एवमेतत् पुरुषो व्याधिरौषधं क्रियाकाल इति चतुष्टयं समासेन व्याख्यातम् |
तत्र पुरुषग्रहणात् तत्सम्भवद्रव्यसमूहो भूतादिरुक्तस्तदङ्गप्रत्यङ्गविकल्पाश्च त्वङ्मांसास्थिसिरास्नायुप्रभृतयः, व्याधिग्रहणाद्वातपित्तकफशोणितसन्निपातवैषम्यनिमित्ताः सर्व एव व्याधयो व्याख्याताः, औषधग्रहणाद्द्रव्यरसगुणवीर्यविपाकानामादेशः, क्रियाग्रहणात् स्नेहादीनि च्छेद्यादीनि च कर्माणि व्याख्यातानि, कालग्रहणात् सर्वक्रियाकालानामादेशः ||३८||
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 meaning the combination of its five material components, 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 Prabhava and reactionary properties Vipaka .
· kriya denotes such processes as, surgical operations injections, emulsive measures, lubrications, etc.
· The term Time signifies all opportune moments for medical appliances.
भवति चात्र-
बीजं चिकित्सितस्यैतत्समासेन प्रकीर्तितम् |
सविंशमध्यायशतमस्य व्याख्या भविष्यति ||३९||
The primary principle of the Science of medicine has thus been briefly stated and will be fully dealt with in the following one hundred and twenty chapters distributed among the five main 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-Sthanam
तच्च सविंशमध्यायशतं पञ्चसु स्थानेषु |
तत्र सूत्रनिदानशारीरचिकित्सितकल्पेष्वर्थवशात् संविभज्योत्तरे तन्त्रे शेषानर्थान् वक्ष्यामः ||४०||
· Sutra Sthanam - 46
· Nidanam Sthanam - 16
· Sharira-Sthanam - 10
· Chikitsa-Sthanam - 40
· Kalpa-Sthanam - 8
total - 120
Uttara-Tantram - 66
भवति चात्र-
स्वयम्भुवा प्रोक्तमिदं सनातनं पठेद्धि यः काशिपतिप्रकाशितम् |
स पुण्यकर्मा भुवि पूजितो नृपैरसुक्षये शक्रसलोकतां व्रजेत् ||४१||
The man who reads this Eternal Science of Medicine (Ayurveda-Shastram) discoursed by the self-origined Brahma 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.
इति सुश्रुतसंहितायां सूत्रस्थाने वेदोत्पत्तिर्नाम प्रथमोऽध्यायः ||१||
Thus ends the first chapter of the Sutra-Sthanam in the Sushruta Samhita which deals with the origin of the Ayurveda.
