The twelfth chapter of Uttara Sthanam of Ashtanga Hridayam is called as Dristi Roga Vijnaniya. This chapter offers with the reason of ‘Data of ailments of imaginative and prescient’.
The matters coated on this chapter embrace –
- Timira
- Kacha
- Linganasha
- Vataja Timira and so forth.
- Gambhira Dristi
- Pittaja Timira and so forth.
- Kaphaja Timira and so forth.
- Raktaja Timira and so forth.
- Samsarga Sannipata Timira
- Nakulandha
- Doshandha
- Ratryandha
- Amla Vidagdha Dristi
- Dhumara
- Aupasargika Linganasha
Pledge by the writer(s)
अथातो दृष्टिरोगविज्ञानीयमध्यायं व्याख्यास्याम: ।
इति ह स्माहुरात्रेयादयो महर्षय: ।
athāto dṛṣṭirogavijñānīyaṃ adhyāyaṃ vyākhyāsyāma: – After having supplied prayers to the God, henceforth we’re going to clarify the chapter pertaining to the reason of ‘Data of ailments of imaginative and prescient’.
iti ha smāhu: ātreyādayo maharṣaya: – Thus, say (pledge) Atreya and different sages.
Timira
सिरानुसारिणि मले प्रथमं पटलं श्रिते ।
अव्यक्तमीक्षते रूपं व्यक्तमप्यनिमित्ततः ॥ १ ॥
प्राप्ते द्वितीयं पटलं अभूतमपि पश्यति ।
भूतं तु यत्नादासन्नं दूरे सूक्ष्मं च नेक्षते ॥ २ ॥ दूरान्तिकस्थं रूपं च विपर्यासेन मन्यते ।
दोषे मण्डलसंस्थाने मण्डलानीव पश्यति ॥ ३ ॥ द्विधैकं दृष्टिमध्यस्थे बहुधा बहुधास्थिते ।
दृष्टेरभ्यन्तरगते ह्रस्ववृद्धविपर्ययम् ॥ ४ ॥
नान्तिकस्थमधःसंस्थे दूरगं नोपरि स्थिते ।
पार्श्वे पश्येन्न पार्श्वस्थे तिमिराख्योऽयमामयः ॥ ५ ॥
When the malas (doshas) transferring within the veins get localized within the first patala (layer), the particular person sees the thing hazy, although it’s clearly seen for no different apparent purpose. After they (doshas) unfold to the second layer, the particular person sees objects which aren’t current, objects that are close to seen with nice effort and the distant objects, that are small usually are not seen in any respect; (she) understands distant objects as current close by and vice versa. When the doshas are localized within the type of a circle, the affected person sees round shapes in all issues; when localized within the centre of the dristi (space of imaginative and prescient), he sees one object as two; and when localized in some ways he sees one object as many; when the dosha will get into the (space of) imaginative and prescient, small objects are seen massive and vice versa; when localized under, he doesn’t see close by objects; distant objects usually are not seen, when localized above; when doshas are current on the edges, objects within the sides usually are not seen. All these are often known as the illness Timira.
Kacha
प्राप्नोति काचतां दोषे तृतीयपटलाश्रिते ।
तेनोर्ध्वमीक्षते नाधस्तनुचैलावृतोपमम् ॥ ६ ॥
यथावर्णं च रज्येत दृष्टिर्हीयेत च क्रमात् ।
When the doshas get localized within the third layer, the particular person will get the illness known as Kacha, wherein he sees objects current above however not these current under, objects are seen as coated by skinny material. The realm of imaginative and prescient assumes the colour associated to the dosha and regularly the imaginative and prescient diminishes.
Linganasha
तथाऽप्युपेक्षमाणस्य चतुर्थं पटलं गतः ॥ ७ ॥
लिङ्गनाशं मलः कुर्वंश्छादयेद्दृष्टिमण्डलम् ।
Even then, if the illness is uncared for, the doshas getting localized within the fourth layer, produce the illness Linganasha, by overlaying the entire space of imaginative and prescient.
Vataja Timira and so forth.
तत्र वातेन तिमिरे व्याविद्धमिव पश्यति ॥ ८ ॥
चलाविलारुणाभासं प्रसन्नं चेक्षते मुहुः ।
जालानि केशान् मशकान् रश्मींश्चोपेक्षितेऽत्र च ॥ ९ ॥ काचीभूते दृगरुणा पश्यत्यास्यमनासिकम् ।
चन्द्रदीपाद्यनेकत्वं वक्रमृज्वपि मन्यते ॥ १० ॥
वृद्धः काचो दृशं कुर्याद्रजोधूमावृतामिव ।
स्पष्टारुणाभां विस्तीर्णां सूक्ष्मां वा हतदर्शनाम् ॥ ११ ॥ स लिङ्गनाशो
In Timira attributable to Vata, the particular person sees the objects as if coated (with skinny material), unsteady, soiled, barely crimson generally and another occasions as clear and clear; sees webs, hairs, mosquitoes and rays of sunshine to be seen in entrance of his eyes. When Kacha has developed, the world of imaginative and prescient is barely crimson, the particular person sees the face (of others) as nose-less, sees the moon, lamp and so forth. as many (despite the fact that one), understands curved issues as straight. Kacha when grows older, makes the sight of objects as if coated with mud and smoke, of well-defined crimson colour, broad unfold (expanded) or small in measurement and lack of imaginative and prescient. This stage is Linganasha.
Gambhira Dristi
वाते तु सङ्कोचयति दृक्सिराः ।
दृङ्मण्डलं विशत्यन्तर्गम्भीरा दृगसौ स्मृता ॥ १२ ॥
Elevated Vata causes constriction of the veins of the organs of imaginative and prescient in-drawing of the Dristi Mandala (organ of imaginative and prescient). This situation known as Gambhira Dristi.
Pittaja Timira and so forth.
पित्तजे तिमिरे विद्युत्खद्योतद्योतदीपितम् ।
शिखितित्तिरिपत्राभं प्रायो नीलं च पश्यति ॥ १३ ॥ काचे दृग्काचनीलाभा तादृगेव च पश्यति ।
अर्केन्दुपरिवेषाग्निमरीचीन्द्रधनूंषि च ॥ १४ ॥
भृङ्गनीला निरालोका दृक् स्निग्धा लिङ्गनाशतः।
दृष्टिः पित्तेन ह्रस्वाख्या सा ह्रस्वा ह्रस्वदर्शिनी ॥ १५ ॥
भवेत्पित्तविदग्धाख्या पीता पीताभदर्शना ।
In Timira, born from Pitta, the particular person sees lightning (flashes of sunshine), glow worms and burning lamps and so forth. (earlier than his eyes), objects seem as deep blue in colour just like the feather of the peacock and Tittiri (partridge). In Kacha, the organ of imaginative and prescient seems as Kachanila (mild blue). So, the particular person sees objects in the identical colour; the solar, the moon, fireplace, mirage, a rainbow as surrounded by haloes (coloured rings). In Linganasha of Pitta origin, the dristi (organ of imaginative and prescient) is blue like that of a bee, incapable of seeing and is unctuous. It is called Hrisva Dristi, and the particular person sees solely little or no. When the organ of imaginative and prescient turns into yellow and the particular person sees the objects as yellow coloured, then the situation known as as Pitta Vidagdha Dristi.
Kaphaja Timira and so forth.
कफेन तिमिरे प्रायः स्निग्धं श्वेतं च पश्यति ॥ १६ ॥
शङ्खेन्दुकुन्दकुसुमैः कुमुदैरिव चाचितम् ।
काचे तु निष्प्रभेन्द्वर्कप्रदीपाद्यैरिवाचितम् ॥ १७ ॥
सिताभा सा च दृष्टिः स्याल्लिङ्गनाशे तु लक्ष्यते ।
मूर्तः कफो दृष्टिगतः स्निग्धो दर्शननाशनः ॥ १८ ॥
बिन्दुर्जलस्येव चलः पद्मिनीपुटसंस्थितः ।
उष्णे सङ्कोचमायाति च्छायायां परिसर्पति ॥ १९ ॥
शङ्खकुन्देन्दुकुमुदस्फटिकोपमशुक्लिमा ।
Typically, in Timira born from Kapha, the particular person sees the objects as unctuous (greasy), white, as that of a conch shell, moon, flowers of Kunda (petals of lily) and surrounded by lotus. In Kacha, the moon, the solar, the flame and so forth. seem lusterless (with out their shining) and as if coated (with material). In Linganasha, the organ of imaginative and prescient is white in colour, so additionally the objects seen. Strong Kapha which is unctuous getting localized within the organ of imaginative and prescient causes lack of imaginative and prescient, like a drop of water standing on a lotus leaf. It (imaginative and prescient) is unsteady, shrinks (turns into decreased, constricts) when there’s warmth (throughout day) and expands when there’s shade (throughout evening). The objects seen are white just like the conch, kunda – Jasminum multiflorum, the moon, kumuda – Nymphaea alba and rock crystal.
Raktaja Timira and so forth.
रक्तेन तिमिरे रक्तं तमोभूतं च पश्यति ॥ २० ॥
काचेन रक्ता कृष्णा वा दृष्टिस्तादृक् च पश्यति।
लिङ्गनाशेऽपि तादृग्दृङ्निष्प्रभा हतदर्शना ॥ २१ ॥
In Timira attributable to blood, the organ of imaginative and prescient is crimson and the particular person sees objects as if in darkness. In Kacha, the organ of imaginative and prescient is both crimson or black and the objects are seen equally. In Linganasha additionally the objects seen are comparable (in colour), niṣprabhā – lusterless and there’s lack of imaginative and prescient additionally.
Samsarga Sannipata Timira
संसर्गसन्निपातेषु विद्यात्सङ्कीर्णलक्षणान् ।
तिमिरादीनकस्माच्च तैः स्याद्व्यक्ताकुलेक्षणः ॥ २२ ॥
तिमिरे शेषयोर्दृष्टौ चित्रो रागः प्रजायते ।
In these Timira and so forth. attributable to mixture of two doshas and three doshas, the signs of the doshas concerned are current. In Timira impulsively, the objects are seen generally clear and generally as coated. Within the remaining (Kacha and Linganasha), objects are seen as having both many colours or crimson.
Nakulandha
द्योत्यते नकुलस्येव यस्य दृङ्निचिता मलैः ॥ २३ ॥
नकुलान्धः स तत्राह्नि चित्रं पश्यति नो निशि ।
By the aggravation of all of the doshas, the organ of imaginative and prescient of the particular person seems as that of a mongoose. He is called Nakulandha, sees objects in numerous colours throughout the day, not at evening.
Doshandha
अर्केऽस्तमस्तकन्यस्तगभस्तौ स्तम्भमागताः ॥ २४ ॥ स्थगयन्ति दृशं दोषा दोषान्धः स गदोऽपरः ।
दिवाकरकरस्पृष्टा भ्रष्टा दृष्टिपथान् मलाः ॥ २५ ॥
विलीनलीना यच्छन्ति व्यक्तमत्राह्नि दर्शनम् ।
Simply because the rays of the solar, current on the peak of the mountain of the setting solar are discovered disappearing; equally, the doshas carry in regards to the lack of the imaginative and prescient. That is one other illness often known as Doshandha. On this, the particular person sees issues when the doshas get dissolved and transfer out of the trail of imaginative and prescient, touched by (the impact of) the solar’s rays. Therefore the particular person sees solely throughout the day.
Ushnavidagdha Dristi
उष्णतप्तस्य सहसा शीतवारिनिमज्जनात् ॥ २६ ॥ त्रिदोषरक्तसम्पृक्तो यात्यूष्मोर्ध्वं ततोऽक्षिणि ।
दाहोषे मलिनं शुक्लमहन्याविलदर्शनम् ॥ २७ ॥
रात्रावान्ध्यं च जायेत विदग्धोष्णेन सा स्मृता ।
By plunging into chilly water, instantly after lengthy publicity to warmth (or the solar fireplace and so forth.), all of the three doshas related to blood make the warmth transfer upward to the eyes. By that there’s burning sensation, feeling of warmth, dirtiness of the sclera. Objects seen seem as if soiled throughout the day and there’s blindness at evening as a consequence of extra warmth. This is called Ushnavidagdha Dristi.
Amla Vidagdha Dristi
भृशमम्लाशनाद्दोषैः सास्रैर्या दृष्टिराचिता ॥ २८ ॥
सक्लेदकण्डूकलुषा विदग्धाम्लेन सा स्मृता ।
By overindulgence in meals that are bitter, the doshas related to blood get elevated and accumulate within the eyes, producing improve of moistness, itching and dirtiness. This illness is called Amlavidagdha Dristi
Dhumara
शोकज्वरशिरोरोगसन्तप्तस्यानिलादयः ॥ २९ ॥
धूमाविलां धूमदृशं दृशं कुर्युः स धूमरः ।
In particular person affected by grief, fever and headache, the Vata and so forth. (doshas) make the attention as if coated with smoke and in addition the objects as if coated with smoke. This illness is Dhumara.
Aupasargika Linganasha
सहसैवाल्पसत्त्वस्य पश्यतो रूपमद्भुतम् ॥ ३० ॥
भास्वरं भास्करादिं वा वाताद्या नयनाश्रिताः ।
कुर्वन्ति तेजः संशोष्य दृष्टिं मुषितदर्शनाम् ॥ ३१ ॥ वैडूर्यवर्णां स्तिमितां प्रकृतिस्थामिवाव्यथाम् ।
औपसर्गिक इत्येष लिङ्गनाशो
The particular person of weak thoughts all of the sudden seeing sights that are grotesque, very vivid objects such because the solar and so forth.; Vata and different (doshas) residing within the eye (getting aggravated) trigger drying (of the moistness of the attention) and make the attention very vivid (Irregular brightness) and imaginative and prescient obscured, having the colour of Vaidurya gem (cat’s eye), regular and showing as if regular with none ache (or different troubles). This is called Aupasargika Linganasha.
Sadhyaasadhyata
अत्रवर्जयेत् ॥ ३२ ॥
विना कफाल्लिङ्गनाशान् गम्भीरां ह्रस्वजामपि ।
षट् काचा नकुलान्धश्च याप्याः शेषांस्तु साधयेत् ॥ ३३ ॥
द्वादशेति गदा दृष्टौ निर्दिष्टाः सप्तविंशतिः ॥ ३३ऊअब् ॥
Out of those (above illness) all of the Linganasa besides the one from Kapha, gambhīrāṃ – Gambhira dristi and Hrisvadristi ought to be uncared for. The six Kacha and Nakulandha are controllable and protracted. The remaining twelve ailments (are curable and) ought to be handled. Thus, had been described the twenty-seven ailments of organs of imaginative and prescient.
इति श्री वैद्यपति सिंहगुप्तसूनु श्रीमद्वाग्भटविरचितायामष्टाङ्गहृदयसंहितायां षष्ठे उत्तरस्थाने दृष्टिरोगविज्ञानीयो नाम द्वादशोऽध्याय: ॥ १२ ॥
Thus, ends the chapter- Dristiroga Vijnaniya- the twelfth in Uttara Sthana of Astangahridaya Samhita composed by Srimad Vagbhata son of Sri Vaidyapati Simhagupta.