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8. bhagandaracikitsitam

Adhikarana 1 (1-3) · Śloka 3

athātō bhagandarāṇāṁ cikitsitaṁ vyākhyāsyāmaḥ ||1|| yathōvāca bhagavān dhanvantariḥ ||2|| pañca bhagandarā vyākhyātāḥ , tēṣvasādhyaḥ śambūkāvartaḥ śalyanimittaśca; śēṣāḥ kr̥cchrasādhyāḥ ||3||

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अथातो भगन्दराणां चिकित्सितं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| पञ्च भगन्दरा व्याख्याताः , तेष्वसाध्यः शम्बूकावर्तः शल्यनिमित्तश्च; शेषाः कृच्छ्रसाध्याः ||३||

Meaning of the śloka

The chapter on the treatment of bhagandara is introduced according to the teaching of Dhanvantari. Five forms of bhagandara have been described. Of these, shambukavarta and the form caused by a retained foreign body are said to be incurable, while the remaining forms are difficult to treat.

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nidānē'pi bhagandarāṇāṁ sādhyāsādhyavibhāgē pūrvōktē punariha cikitsitavidhānāyānukathanaṁ prakaraṇāntaratvāditi na paunaruktyam||1-3||

Meaning of the commentary

The commentary explains that the curable and incurable forms were already distinguished in the diagnostic section. Their repetition here is justified because this is a new context devoted to treatment, and therefore it is not needless repetition.

Key terms

bhagandara
The anorectal tract disorder treated in this chapter.
shambUkAvarta (shambukavarta)
One of the five named forms, classified here as incurable.
shalyanimitta (shalya-nimitta)
A form attributed to a foreign body, classified here as incurable.
kRucchrasAdhya (kricchra-sadhya)
Treatable only with difficulty.

Adhikarana 2 (4) · Śloka 4

tatra bhagandarapiḍakōpadrutamāturamapatarpaṇādivirēcanāntēnaikādaśavidhēnōpakramēṇōpakramētāpakvapiḍakaṁ, pakvēṣu cōpasnigdhamavagāhasvinnaṁ śayyāyāṁ sannivēśyārśasamiva yantrayitvā, bhagandaraṁ samīkṣya parācīnamavācīnaṁ vā, tataḥ praṇidhāyaiṣaṇīmunnamya sāśayamuddharēcchastrēṇa; antarmukhē caivaṁ samyagyantraṁ praṇidhāya pravāhamāṇasya bhagandaramukhamāsādyaiṣaṇīṁ dattvā śastraṁ pātayēt; āsādya vā'gniṁ kṣāraṁ cēti; ētat sāmānyaṁ sarvēṣu ||4||

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तत्र भगन्दरपिडकोपद्रुतमातुरमपतर्पणादिविरेचनान्तेनैकादशविधेनोपक्रमेणोपक्रमेतापक्वपिडकं, पक्वेषु चोपस्निग्धमवगाहस्विन्नं शय्यायां सन्निवेश्यार्शसमिव यन्त्रयित्वा, भगन्दरं समीक्ष्य पराचीनमवाचीनं वा, ततः प्रणिधायैषणीमुन्नम्य साशयमुद्धरेच्छस्त्रेण; अन्तर्मुखे चैवं सम्यग्यन्त्रं प्रणिधाय प्रवाहमाणस्य भगन्दरमुखमासाद्यैषणीं दत्त्वा शस्त्रं पातयेत्; आसाद्य वाऽग्निं क्षारं चेति; एतत् सामान्यं सर्वेषु ||४||

Meaning of the śloka

For a patient affected by a bhagandara swelling, the text first prescribes the elevenfold sequence of measures beginning with reducing therapy and ending with purgation, while the swelling is still unripe. Once it has matured, the patient is to be oleated, fomented by immersion, positioned, and restrained as in the treatment of arshas. After determining whether the tract opens outward or inward, a probe is introduced, the tract and its cavity are raised, and the text directs excision with an instrument. For an inward-opening tract, it describes applying the apparatus correctly, locating the opening while the patient strains, introducing the probe, and making the incision. It also permits cautery or alkali when indicated, presenting this as the general approach to all forms.

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tatrētyādi| apatarpaṇādivirēcanānta upakramō dvivraṇīyacikitsitōktaḥ| pakvēṣu cēti cakārēṇa bhinnēṣu cēti draṣṭavyam| tatra bahirmukhaṁ parācīnam, antarmukhamavācīnam| ēṣaṇī lōhādiśalākā| tatrāntarmukhamavācīnamityuktaṁ, tatra viśēṣaṁ nirdiśannāha- antarmukhē ityādi| sarvēṣvagnikṣārāvāsādyaiva||4||

Meaning of the commentary

The commentary identifies the sequence from reducing therapy through purgation as the regimen taught in the chapter on two kinds of wound. It says that the reference to mature swellings also includes those that have already burst. An outward opening is called paracina and an inward opening avacina; the eshani is a metal or similar probe. The additional directions clarify management of the inward-opening form. The final statement is understood to mean that fire cautery or alkali is used only after determining that it is appropriate.

Key terms

apakvapiDaka (apakva-pidaka)
A swelling that has not yet matured.
parAcIna (paracina)
An outward-opening tract, according to the commentary.
avAcIna (avacina)
An inward-opening tract, according to the commentary.
eShaNI (eshani)
A probing instrument, explained as a metal or similar rod.
kShAra (kshara)
A caustic alkaline agent used in the historical procedure.

Adhikarana 9 (28-29) · Śloka 29

bahirantarmukhaścāpi śiśōryasya bhagandaraḥ ||28|| tasyāhitaṁ virēkāgniśastrakṣārāvacāraṇam | yadyanmr̥du ca tīkṣṇaṁ ca tattattasyāvacārayēt ||29||

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बहिरन्तर्मुखश्चापि शिशोर्यस्य भगन्दरः ||२८|| तस्याहितं विरेकाग्निशस्त्रक्षारावचारणम् | यद्यन्मृदु च तीक्ष्णं च तत्तत्तस्यावचारयेत् ||२९||

Meaning of the śloka

When a child has a bhagandara with both external and internal openings, the text says that purgation and the application of fire, instruments, or alkali are unsuitable. Whatever measures are used should be moderated between mild and strong for that child.

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śiśōḥ kriyāviśēṣōpadēśāt kriyāntaraniṣēdhaṁ darśayannāha- bahirityādi| tasyaiva kartavyaviśēṣamuddiśannāha- yadyadityādi| śastrakarmaṇi tu tvaksārādicaturvargaḥ, virēkē punaścaturaṅgulādi| mr̥du ca tīkṣṇaṁ cēti parasparavirōdhavacanēna nātitīkṣṇaṁ nātimr̥du cāvacāraṇīyaṁ; nātyuṣṇaśītā kākamācī yathā||28-29||

Meaning of the commentary

The commentary says that, because a special approach is required for a child, the verse prohibits the other interventions just listed. It nevertheless refers to particular milder choices within operative treatment and purgation, citing named groups or substances such as tvaksara and caturangula. The apparently opposed words 'mild' and 'strong' mean that treatment should be neither excessively strong nor excessively mild, illustrated by kakamaci that is neither excessively heating nor cooling.

Key terms

shishu
A child, for whom the text requires a specially moderated approach.
bahirantarmukha (bahir-antar-mukha)
Having both an external and an internal opening.
vireka
Purgative treatment, prohibited here in its usual form for the child.
agnishastrakShAra (agni-shastra-kshara)
Fire cautery, cutting instruments, and caustic alkali, listed as unsuitable here.
mRudu-tIkShNa (mridu-tikshna)
A balance between mild and strong rather than either extreme.

Adhikarana 11 (31-32) · Śloka 33

āgantujē bhiṣaṅnāḍīṁ śastrēṇōtkr̥tya yatnataḥ ||31|| jambvōṣṭhēnāgnivarṇēna taptayā vā śalākayā | dahēdyathōktaṁ matimāṁstaṁ vraṇaṁ susamāhitaḥ ||32|| kr̥mighnaṁ ca vidhiṁ kuryācchalyānayanamēva ca |33|

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आगन्तुजे भिषङ्नाडीं शस्त्रेणोत्कृत्य यत्नतः ||३१|| जम्ब्वोष्ठेनाग्निवर्णेन तप्तया वा शलाकया | दहेद्यथोक्तं मतिमांस्तं व्रणं सुसमाहितः ||३२|| कृमिघ्नं च विधिं कुर्याच्छल्यानयनमेव च |३३|

Meaning of the śloka

For a bhagandara caused by an external factor, the physician is told to open the tract carefully with an instrument and cauterize the wound as previously described, using a heated jambvoshtha instrument or probe. Measures directed against krimi are also prescribed, together with removal of a foreign body when one is present.

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śalyanimittasya bhagandarasya cikitsāmuddiśannāha- āgantuja ityādi| jambvōṣṭhaṁ jambūphalasadr̥śamukhāgrā kr̥ṣṇapāṣāṇaracitā vartiḥ| śalyānayanamiti śalyē sati||31-32||-

Meaning of the commentary

The commentary says that these verses introduce treatment of bhagandara caused by a foreign body. It describes jambvoshtha as a black-stone instrument whose tip resembles the fruit of jambu. The instruction concerning foreign-body removal applies when a foreign body is actually present.

Key terms

Agantuja (agantuja)
Arising from an external cause, understood here in relation to a foreign body.
nADI (nadi)
The pathological tract to be treated in this passage.
jambvoShTha (jambvoshtha)
A historical cautery instrument described as having a jambu-fruit-shaped tip.
kRumighna vidhi (krimighna vidhi)
Measures directed against organisms termed krimi in the source.
shalyAnayana (shalyanayana)
Removal of a foreign body when present.

Adhikarana 13 (34-36) · Śloka 36

ētat karma samākhyātaṁ sarvēṣāmanupūrvaśaḥ | ēṣāṁ tu śastrapatanādvēdanā yatra jāyatē ||34|| tatrāṇutailēnōṣṇēna pariṣēkaḥ praśasyatē | vātaghnauṣadhasampūrṇāṁ sthālīṁ chidraśarāvikām ||35|| snēhābhyaktagudastaptāmadhyāsīta sabāṣpikām | nāḍyā vā'syāharēt svēdaṁ śayānasya rujāpaham | uṣṇōdakē'vagāhyō vā tathā śāmyati vēdanā ||36||

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एतत् कर्म समाख्यातं सर्वेषामनुपूर्वशः | एषां तु शस्त्रपतनाद्वेदना यत्र जायते ||३४|| तत्राणुतैलेनोष्णेन परिषेकः प्रशस्यते | वातघ्नौषधसम्पूर्णां स्थालीं छिद्रशराविकाम् ||३५|| स्नेहाभ्यक्तगुदस्तप्तामध्यासीत सबाष्पिकाम् | नाड्या वाऽस्याहरेत् स्वेदं शयानस्य रुजापहम् | उष्णोदकेऽवगाह्यो वा तथा शाम्यति वेदना ||३६||

Meaning of the śloka

After presenting the procedures for the different forms in sequence, the passage addresses pain caused by surgical cutting. It recommends a warm stream of anu taila, sitting over steam from a heated vessel containing vata-alleviating substances and covered by a perforated dish after the anal region has been anointed, directing steam through a tube while the patient lies down, or immersion in warm water; these are said to quiet the pain.

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idānīṁ sarvabhagandarāṇāmēva śastrapātanavēdanāsu tacchamanāya snēhapariṣēkādīni nirdiśannāha- ētatkarmētyādi| tatrāṇutailaṁ kēvalaṁ vātavēdanāviṣayam| vātaghnauṣadhāni bhadradārvādīnyēraṇḍādīni ca| bāṣpasvēdastu kartavyō vāyau raktapittasamanvitē||34-36||

Meaning of the commentary

The commentary says that these measures, beginning with an oil stream, are introduced to settle pain following instrument use in all forms of bhagandara. It limits anu taila alone to pain attributed to vata. It gives bhadradaru and eranda groups as examples of vata-alleviating substances. Steam fomentation is specified when vayu is associated with rakta and pitta.

Key terms

shastrapatana (shastra-patana)
Application of a surgical instrument or cutting that produces postoperative pain.
aNutaila (anu taila)
An oil preparation recommended here as a warm stream for pain attributed to vata.
pariSheka (parisheka)
Pouring a stream of liquid over the affected area.
bAShpasveda (bashpa-sveda)
Steam fomentation described for pain relief.
avagAha (avagaha)
Immersion or sitting in warm water in this context.

Adhikarana 16 (39) · Śloka 40

jyōtiṣmatīlāṅgalakīśyāmādantītrivr̥ttilāḥ | kuṣṭhaṁ śatāhvā gōlōmī tilvakō girikarṇikā ||39|| kāsīsaṁ kāñcanakṣīryau vargaḥ śōdhana iṣyatē |40|

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ज्योतिष्मतीलाङ्गलकीश्यामादन्तीत्रिवृत्तिलाः | कुष्ठं शताह्वा गोलोमी तिल्वको गिरिकर्णिका ||३९|| कासीसं काञ्चनक्षीर्यौ वर्गः शोधन इष्यते |४०|

Meaning of the śloka

Jyotishmati, langalaki, shyama, danti, trivrit, sesame, kushtha, shatahva, golomi, tilvaka, girikarnika, kasisa, and the two substances called kanchanakshiri form a group regarded as cleansing for the wound.

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ataḥ paraṁ bhagandarakṣatānāṁ śōdhanīyōtsādanīyarōpaṇīyān vaiśēṣikānnirdiśannāha- jyōtiṣmatītyādi| jyōtiṣmatī kuṅkumardanikā, lāṅgalī kalihārikā, śyāmā trivr̥dviśēṣaḥ| gōlōmī dūrvā| tilvakaḥ paṭṭikārōdhraḥ| girikarṇikā śvētasyandā| kāñcanakṣīryau dvē ēkaṁ kaṅkuṣṭham, anyā pītadugdhā br̥hatpatrī yavatiktā| vargasya yathālābhēna prayōgaḥ| ēṣa vargō bhagandaraśōdhanaḥ kaṣāyādiṣu||39||-

Meaning of the commentary

The commentary introduces specialized groups for cleansing, raising the base of, and healing wounds caused by bhagandara. It identifies jyotishmati as kunkumardanika, langali as kaliharika, shyama as a variety of trivrit, golomi as durva, tilvaka as pattika-rodhra, and girikarnika as shvetasyanda. It says there are two kanchanakshiri substances: one is kankushtha, and the other is a large-leaved, yellow-latex plant called yavatikta. Members of the group may be used according to availability, and this group is classed as cleansing for bhagandara in decoctions and related preparations.

Key terms

shodhana
Cleansing of a bhagandara wound in this context.
jyotiShmatI (jyotishmati)
A substance identified here as kunkumardanika.
shyAmA (shyama)
A particular variety of trivrit according to the commentary.
tilvaka
A substance identified here as pattika-rodhra.
kA~jcanakShIrI (kanchanakshiri)
A name applied here to two substances, kankushtha and a yellow-latex, large-leaved yavatikta.
yathAlAbha (yathalabha)
Use of members of the group according to what is available.

Adhikarana 19 (43-46) · Śloka 46

māgadhyō madhukaṁ rōdhraṁ kuṣṭhamēlā harēṇavaḥ ||43|| samaṅgā dhātakī caiva sārivā rajanīdvayam | priyaṅgavaḥ sarjarasaḥ padmakaṁ padmakēsaram ||44|| sudhā vacā lāṅgalakī madhūcchiṣṭaṁ sasaindhavam | ētat sambhr̥tya sambhāraṁ tailaṁ dhīrō vipācayēt ||45|| ētadvai gaṇḍamālāsu maṇḍalēṣvatha mēhiṣu | rōpaṇārthaṁ hitaṁ tailaṁ bhagandaravināśanam ||46||

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मागध्यो मधुकं रोध्रं कुष्ठमेला हरेणवः ||४३|| समङ्गा धातकी चैव सारिवा रजनीद्वयम् | प्रियङ्गवः सर्जरसः पद्मकं पद्मकेसरम् ||४४|| सुधा वचा लाङ्गलकी मधूच्छिष्टं ससैन्धवम् | एतत् सम्भृत्य सम्भारं तैलं धीरो विपाचयेत् ||४५|| एतद्वै गण्डमालासु मण्डलेष्वथ मेहिषु | रोपणार्थं हितं तैलं भगन्दरविनाशनम् ||४६||

Meaning of the śloka

The listed substances—including magadhi, madhuka, rodhra, kushtha, ela, harenuka, samanga, dhataki, sariva, both rajanis, priyangu, sarjarasa, padmaka, lotus stamens, sudha, vacha, langalaki, beeswax, and rock salt—are to be assembled and processed in oil. The resulting oil is described as beneficial for healing in glandular swellings, circular skin lesions, disorders designated meha, and bhagandara.

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māgadhī pippalī| samaṅgā añjalikārikā; varāhakrāntētyaparē| kalpanāmāha- snēhacaturthāṁśō bhēṣajakalkaḥ, snēhāccaturguṇō dravaḥ, dravō'tra pānīyam “anuktē dravakāryē tu sarvatra salilaṁ smr̥tam” (ca. ka. 12) ityuktatvāt||43-46||

Meaning of the commentary

The commentary identifies magadhi as pippali. It explains samanga as anjalikarika, while preserving another opinion that it is varahakranta. It then supplies a general preparation ratio: the medicinal paste is one quarter of the fat, and the liquid is four times the fat. Because no liquid is specified here, it interprets the liquid as water, citing the rule that water is understood wherever a required liquid has not been named.

Key terms

mAgadhI (magadhi)
Identified by the commentary as pippali.
sama~ggA (samanga)
Identified as anjalikarika, with varahakranta preserved as an alternative identification.
snehapAka (sneha-paka)
Processing medicinal substances in a fatty medium such as oil.
bhagandara
The disorder treated in this chapter, involving a tract or lesion in the perineal region.

Adhikarana 20 (47) · Śloka 47

nyagrōdhādigaṇaścaiva hitaḥ śōdhanarōpaṇē | tailaṁ ghr̥taṁ vā tatpakvaṁ bhagandaravināśanam ||47||

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न्यग्रोधादिगणश्चैव हितः शोधनरोपणे | तैलं घृतं वा तत्पक्वं भगन्दरविनाशनम् ||४७||

Meaning of the śloka

The nyagrodhadi group is said to be useful for cleansing and healing. Oil or ghee prepared with that group is described as removing bhagandara.

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śōdhanarōpaṇē ‘kaṣāyādibhiḥ’ iti śēṣaḥ||47||

Meaning of the commentary

The commentary supplies an omitted qualification: cleansing and healing are to be understood as being carried out with decoctions and other preparations of the nyagrodhadi group.

Key terms

nyagrodhAdigaNa (nyagrodhadi-gana)
The classical group of substances beginning with nyagrodha.
shodhana
Cleansing of the affected wound or tract in this context.
ropaNa (ropana)
Supporting wound healing or closure.
bhagandara
The perineal tract disorder addressed by the chapter.

Adhikarana 21 (48-49) · Śloka 49

trivr̥ddantīharidrārkamūlaṁ lōhāśvamārakau | viḍaṅgasāraṁ triphalā snuhyarkapayasī madhu ||48|| madhūcchiṣṭasamāyuktaistailamētairvipācayēt | bhagandaravināśārthamētadyōjyaṁ viśēṣataḥ ||49||

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त्रिवृद्दन्तीहरिद्रार्कमूलं लोहाश्वमारकौ | विडङ्गसारं त्रिफला स्नुह्यर्कपयसी मधु ||४८|| मधूच्छिष्टसमायुक्तैस्तैलमेतैर्विपाचयेत् | भगन्दरविनाशार्थमेतद्योज्यं विशेषतः ||४९||

Meaning of the śloka

Oil is to be processed with trivrit, danti, haridra, arka root, loha, hayamaraka, vidanga essence, triphala, the milky exudates of snuhi and arka, honey, and beeswax. This preparation is especially designated for addressing bhagandara.

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trivr̥dityādi| lōhamaguru| aśvamārakaḥ karavīraḥ| snuhī sēhuṇḍaḥ| idamapi tailaṁ sāmānyakalkaparibhāṣayā kartavyam ||48-49||

Meaning of the commentary

The commentary identifies loha here as aguru, hayamaraka as karavira, and snuhi as sehunda. It adds that this oil too is to be prepared according to the general rule governing the proportion of medicinal paste in medicated oil.

Key terms

loha
Identified by the commentary as aguru in this formulation.
hayamAraka (hayamaraka)
Identified by the commentary as karavira.
snuhI (snuhi)
Identified as sehunda, whose milky exudate is included in the formula.
sAmAnyakalkaparibhAShA (samanya-kalka-paribhasha)
The general rule governing the medicinal paste used when preparing medicated oil.

Adhikarana 23 (53) · Śloka 53

chidrādūrdhvaṁ harēdōṣṭhamarśōyantrasya yantravit | tatō bhagandarē dadyādētadardhēndusannibham ||53||

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छिद्रादूर्ध्वं हरेदोष्ठमर्शोयन्त्रस्य यन्त्रवित् | ततो भगन्दरे दद्यादेतदर्धेन्दुसन्निभम् ||५३||

Meaning of the śloka

A person skilled in instruments should remove the rim of the arshas instrument above its opening. The modified instrument, shaped like a half moon, is then designated for use in bhagandara.

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bhagandarayantramarśōyantrādavayavaviśēṣāpanayanē viśiṣṭaṁ nirdiśannāha- chidrādūrdhvamityādi||53||

Meaning of the commentary

The commentary says that the verse specifies how the bhagandara instrument differs from the arshas instrument: a particular part of the latter is removed, beginning with the instruction concerning the region above its opening.

Key terms

arshoyantra (arsho-yantra)
An instrument associated with the treatment of arshas and used here as the basis for a modified instrument.
bhagandarayantra (bhagandara-yantra)
The specially modified instrument intended for the bhagandara context.
ardhendusannibha (ardhendu-sannibha)
Resembling a half moon in shape.
yantravit
A person knowledgeable and skilled in surgical instruments.

Adhikarana 24 (54) · Śloka 54

vyāyāmaṁ maithunaṁ kōpaṁ pr̥ṣṭhayānaṁ gurūṇi ca | saṁvatsaraṁ pariharēduparūḍhavraṇō naraḥ ||54||

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व्यायामं मैथुनं कोपं पृष्ठयानं गुरूणि च | संवत्सरं परिहरेदुपरूढव्रणो नरः ||५४||

Meaning of the śloka

Even after the wound has healed, the person should avoid strenuous exercise, sexual intercourse, anger, riding on an animal's back, and heavy foods for one year.

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rūḍhabhagandarasyāpi punaranubandhabhayāt parihāryamuddiśannāha- vyāyāmamityādi||54||

Meaning of the commentary

The commentary explains that these restrictions are stated because recurrence or continued association of the disorder is feared even after a bhagandara wound has healed.

Key terms

uparUDhavraNa (uparudha-vrana)
A wound that has closed or healed.
anubandha
Persistence, recurrence, or a continuing complication feared after healing.
vyAyAma (vyayama)
Physical exertion or strenuous exercise.
pRuShThayAna (prishtha-yana)
Travel or riding on an animal's back.

Adhikarana puṣpikā · Śloka 8

iti suśrutasaṁhitāyāṁ cikitsāsthānē bhagandaracikitsitaṁ nāmāṣṭamō'dhyāyaḥ ||8||

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इति सुश्रुतसंहितायां चिकित्सास्थाने भगन्दरचिकित्सितं नामाष्टमोऽध्यायः ||८||

Meaning of the śloka

Thus ends the eighth chapter, entitled Treatment of Bhagandara, in the Cikitsasthana of the Sushruta Samhita.

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iti śrīḍalha(hla)ṇaviracitāyāṁ nibandhasaṅgrahākhyāyāṁ suśrutavyākhyāyāṁ cikitsāsthānē'ṣṭamō'dhyāyaḥ||8||

Meaning of the commentary

Thus ends the eighth chapter of the Cikitsasthana in Shri Dalhana's commentary on the Sushruta Samhita entitled Nibandha-sangraha.

Key terms

bhagandaracikitsita (bhagandara-chikitsita)
Treatment of bhagandara, the title of this chapter.
cikitsAsthAna (chikitsasthana)
The treatment section of the Sushruta Samhita.
Nibandhasa~ggraha (Nibandha-sangraha)
The title of Dalhana's commentary.
DalhaNa (Dalhana)
The commentator named in the colophon.