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The Materia Medica of the Hindus, compiled from Sanskrit Medical Works c4: Introduction

The Materia Medica of the Hindus, compiled from Sanskrit Medical Works c4

Language
English

Contents

Introduction

Material Objects and Classification of Medicines

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Charaka divides material objects into three classes, namely, mineral, animal and vegetable. Minerals consist of gold, silver and other metals; diamond, emerald and other gems; realgar, orpiment and other ores; and the various sorts of earths. Vegetables are divided into four classes, namely, *Vanaspati*, *Vriksha*, *Virudh* and *Oshadhi*. Those plants which produce fruits, without first showing their flowers, are called *Vanaspati*. Plants which produce fruits from flowers, which are known by their flowers and fruits, and which wave small branches from their trunks, are called *Vriksha*. Plants which during their growth are supported by other plants, are called *Virudh*, *Pratánavatya* or *Valli*. Lastly, those grasses, etc., which die after maturing their fruits, are called *Oshadhi*. Animals are divided into four classes, namely, *Jaráyuja* or mammalia, *Andaja* or oviparous, *Svedaja* or those produced from animal excretions, as parasites, etc., and *Udbhijja* or those produced under ground or from vegetable matter, as for example *Indragopa*, a sort of red insect.

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All parts of vegetables may be used in medicine, namely, Root, as of *Chitraka* (*Plumbago Zeylanica*). Underground stem, as of *Surana* (*Amorphophallus campanulatus*). Leaves, as of *Vásaka* (*Justicia Adhatoda*). Fruits, as the three Myrobalans. Flowers, as of *Dhátaki* (*Woodfordia floribunda*). Extract, as Catechu, Opium, etc. Bark, as of *Kurchi* (*Holarrhena antidysenterica*). Wood, as of *Dárvi* (*Berberis Asiatica* or *aristata*).

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Gum, as Myrrh, Assafœtida, etc. Sometimes the entire plant is used as *Kaṇṭakári* (*Solanum Xanthocarpum*).

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The skin, hair, wool, nails, horns, hoofs, milk, bile, honey, fat, marrow, blood, flesh, urine, fæces, semen, bones and nerves of animals are all used in medicine.

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Susruta divides remedial agents into two classes, namely, *Párthiva* or material and *Kálakrita* or effected by time, such as wind, sun-shine, shade, moon-light, darkness, heat, cold, rain, day and night, changes of the moon, months and seasons of the year, etc. These are all said to affect the humours of the body, and, through them, the diseases caused by their derangement. The influence of these agents, if properly regulated or availed of, sometimes cures diseases, without the aid of material remedies.

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Sanskrit writers do not agree in the mode in which they classify medicines when describing their properties. Charaka divides medicines into fifty classes, according to their supposed action on the different organs of the system, or on particular symptoms of disease. These classes are as follows:—

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1. जीवनी *Jívaníya*—Medicines which prolong life.
2. बृंहणीय *Vrinhaníya*—Medicines which promote nutrition and increase corpulency.
3. लेखनीय *Lekhaníya*—Medicines which thin the tissues, or reduce corpulency.
4. भेदनीय *Bhedaníya*—Promote excretions.
5. सन्धानीया *Sandháníya*—Promote the union of fractured or divided parts.
6. दीपनीय *Dípaníya*—Increase the appetite and digestive [power.
7. बल्य *Balya*—Increase strength. Tonics.
8. वर्ण्य *Varnya*—Improve the complexion.
9. कण्ठ्य *Kaṇṭhya*—Improve the voice, or cure hoarseness.
10. हृद्य *Hridya*—Promote cheerfulness or relish.
11. तृप्तिघ्न *Triptighna*—Remove a supposed phlegm which causes a sense of satiety.
12. अर्शोघ्न *Arsoghna*—Cure piles.
13. कुष्ठघ्न *Kushṭhayhna*—Cure skin diseases.
14. कण्डूघ्न *Kaṇḍughna*—Cure pruritus.

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15. कृमिघ्न *Krimighna*—Cure worms.
16. विषघ्न *Vishaghna*—Act as antidotes to poisons.
17. स्तनजनन *Stanyajanana*—Promote secretion of milk.
18. स्तनशोधन *Stanyasodhana*—Improve the quality of milk.
19. शुक्रजनन *Sukrajanana*—Increase the secretion of semen.
20. शुक्रशोधन *Sukrasodhana*—Purify the semen.
21. स्नेहोपयोग *Snehopayoga*—Emollients.
22. स्वेदोपयोग *Svedopayoga*—Diaphoretics.
23. वमनोपयोग *Vamanopayoga*—Emetics.
24. विरेचनोपयोग *Virechanopayoga*—Purgatives. [enemas.
25. आस्थापनोपयोग *A'sthápanopayoga*—Medicines for use in
26. अनुवासनोपयोग *Anuvásanopayoga*—Medicines for oily enemas. [from the nose.
27. शिरोविरेचनोपयोग *Sirovirechanopayoga*—Promote discharge
28. छर्द्दिनिग्रहण *Chhardinigrahana*—Relieve vomiting.
29. तृष्णानिग्रहण *Trishnánigrahana*—Relieve thirst.
30. हिक्कानिग्रहण *Hikkánigrahana*—Relieve hiccup.
31. पुरीषसंग्रहणीय *Purishasangrahaníya*—Render the fæces consistent. [fæces.
32. पुरीषविरजनीय *Purishavirajaníya*—Alter the colour of the
33. मूत्रसंग्रहणीय *Mutrasangrahan'ya*—Reduce secretion of urine.
34. मूत्रविरजनीय *Mutravirajaníya*—Alter colour of urine.
35. मूत्रविरेचनीय *Mutravirechaníya*—Increase secretion of
36. कासहर *Kásahara*—Cure cough. [urine.
37. श्वासहर *Svásahara*—Cure difficult breathing or asthma.
38. शोथहर *Sothahara*—Cure anasarca or swellings.
39. ज्वरहर *Jvarahara*—Febrifuges.
40. श्रमहर *Sramahara*—Remove fatigue. [body.
41. दाहप्रशमन *Dáhaprasamana*—Relieve burning or heat of
42. शीतप्रशमन *Sítaprasamana*—Relieve sense of coldness.
43. उदर्दप्रशमन *U'darddhaprasamana*—Cure urticaria. [limbs.
44. अङ्गमर्दप्रशमन *Angamarddaprasamana*—Relieve pain in the
45. शूलप्रशमन *Sulaprasamana*—Cure pain in the bowels.
46. शोणितस्थापन *Sonitasthápana*—Styptics.
47. वेदनास्थापन *Vedanásthápana*—Anodynes.
48. संज्ञास्थापन *Sanjnásthápana*—Restore consciousness.

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49. प्रजास्थापन Prajásthápana—Cure sterility.
50. वय:स्थापन Vayahsthápana—Prevent the effects of age.

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Susruta divides medicines into thirty seven classes, named after the first article of each class. The medicines included in each class have certain common properties, such as acidity, sweetness, astringency, etc., are often used in combination, and can be substituted for one another. This has the advantage of bringing analogous substances under one head, but numerous medicines come to be written under two or more heads. The Nighantu and some other works on the properties of medicines adopt the following classification in describing them :—1. Strongly scented substances. 2. Moderately scented substances. 3. Weak scented substances. 4. Extracts. 5. Precious stones. 6. Metals. 7. Sweet plants. 8. Acid plants. 9. Potherbs. 10. Bitter herbs. 11. Flower plants. 12. Fruit-bearing creepers. 13. Root-stocks. 14. Large trees. 15. Middle sized trees. 16. Small trees or shrubs. 17. Creepers. 18. Corn and Pulses. 19. Cooked food. 20. Different sorts of water. 21. Fluids as milk, honey, etc. 22. Necessaries of life, such as baths, dress, ornaments, etc. 23. The influence of the elements and imponderables, etc.

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THE PROPERTIES OF MATERIAL OBJECTS AND THE ACTION OF MEDICINES ON THE HUMAN SYSTEM.

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Material objects, according to Sanskrit writers, have six sorts of tastes, twenty sorts of qualities, and two sorts of forces in them. The six tastes are sweet, acid, salt, bitter, acrid and astringent. The twenty qualities of objects are as follows :—Heavy, light, soft, dull, oily, consistent, watery, hot, fixed, sharp, tremulous, delicate, demulcent, smooth, harsh, transparent, hard, pungent, coarse and cold. The two forces are heating and cooling. All substances are supposed, after digestion, to assume one or other of three sorts of properties : thus sweets and salts are supposed to be turned after digestion into sweets ; acids, into acids ; and bitters, acrids and astringents, into acrids. Besides the above properties, each medicine has a special action of its own. It is that quality which shews itself superior to the usual properties of taste, force, and result of assimilation ; as for example, Danti (Baliospermum Montanum), which though similar in properties to Chitraka (Plumbago Zeylanica), yet, unlike the latter, acts as a purgative. This result is owing to its special action, the nature or ultimate cause of which is beyond the comprehension of the Gods themselves.

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The various actions of medicines on the human system are described in considerable detail. All diseases being supposed to be caused by derangement of the humours, namely, wind, bile, phlegm, blood, etc., all medicines are likewise supposed to have some influence upon one or other of these humours. Susruta divides medicines into two classes, with reference to their action on the humours, namely, *Sansamana* and *Sansodhana*. *Sansamana* are medicines which rectify the deranged state of the humours and calm their excited action, without promoting the excretions. *Sansodhana* are medicines which remove collections of bad humours and discharge them by the excretions. The first is subdivided into three orders, namely, medicines influencing wind, bile and phlegm, respectively. The second includes emetics, purgatives, errhines and other depuratories. Sárangadhara and other writers describe the actions of medicines in further detail and mention the following classes :—

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दीपन *Dípana* are medicines which promote appetite, but do not aid in digesting undigested food.

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पाचन *Páchana* are medicines which assist in digesting undigested food, but do not increase the appetite. Some medicines have both these properties, that is, they are appetizers as well as digestives.

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अनुलोमन *Anulomana* are medicines which digest the humours and set them free, that is, promote excretions and favour their discharge.

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विरेचक *Virechaka* or purgatives are described under three heads, namely, स्रंसन *Sransana*, भेदन *Bhedana*, and रेचक *Rechaka*. Those medicines which hurry the chyle or materials for digestion, without allowing them to be properly digested, are called *Sransana*, as for example the pulp of *Cassia fistula*. Those medicines which set free scybala and other contents of the intestines, and discharge them from the bowels, without producing watery stools, are called *Bhedana*, as for example *Katuki* (*Pricorrhiza Kurroa*). Those medicines which cause the discharge of the digested or undigested contents of the intestines in a liquid form, are called *Rechaka*, as for example, *Trivrit* (*Ipomœa Turpethum*). These last again are subdivided into three orders, namely, *mridu* or mild, *madhyama* or intermediate, and *krura* or drastic.

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वमन *Vamana* or emetics are medicines which cause emesis of bile, mucus and other contents of the stomach.

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छेदन *Chhedana* are medicines which remove by force as it were and discharge from the body adherent phlegm or other humours. Emetics, expectorants, errhines, caustics, etc. would probably come under this head. Black pepper and alkaline ashes are given as examples of this class of medicines.

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लेखन *Lekhana* or attenuants remove bad humours and altered constituents of the body by thinning them gradually and thus clearing the system of them. Warm water, honey, barley, etc. are examples of this class.

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Medicines which promote the secretion of perspiration, urine, and milk are called, respectively, स्वेदन *Svedana*, मूत्रल *Mutrala* and स्तन्यजनन *Stanyajanana*.

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प्रमाथि *Pramáthi* are medicines which facilitate the exit of collected secretions from their tubes or receptacles, as for example *Vacha* (*Acorus Calamus*).

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ग्राहि *Gráhi* or inspissants are medicines which from their stomachic, digestive and heating qualities, dry the fluids of the body.

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स्तम्भन *Stambhana* or constipators are medicines which from their drying, astringent and cooling qualities, and from their easy digestibility, increase the air and retain the secretions, as for example *Indrayava* (seeds of *Holarrhena antidysenterica*).

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अभिष्यन्दि *Abhishyandi* are substances which from their emollient qualities or heaviness, retain the secretions and cause heaviness and fulness of the body, as for example, *Dadhi* or curdled milk.

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रसायन *Rasáyana* or alternative tonics are medicines which prevent or remove the effects of age, increase the vigour of healthy persons and cure the ailments of the sick.

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बल्य *Balya* or tonics are medicines which increase strength.

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बृंहण *Vrinhana* are medicines which promote nutrition and increase the bulk of the body.

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वाजीकरण *Vájikaraṇa* or aphrodisiacs are medicines which increase the sexual powers.

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विष *Visha* or poisons are said to be endowed with the following qualities, namely, व्यावायि *Vyaváyi*, that is affecting the entire system, as for example, opium and hemp. सूक्ष्म *Sukshma* that is, penetrating into the minutest pores of the body. विकाशि *Vikási*, that is drying the humours, depressing the system and causing relaxation of the joints, as for example betel-nuts. आग्नेय *A'gneya*, that is, heating or stimulant. मदावह *Madávaha*, that is, depriving men of their senses and enveloping their minds in darkness as spirituous liquors. Taken in large doses, poisons destroy life, but, judiciously used, they act as curatives and restore health, even in dangerous diseases.

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Nine active or virulent poisons are mentioned by most writers, namely *vatsanábha*, *háridra*, *saktu*, *pradipana*, *sauráshtrika sringi*, *kálakuṭa*, *haláhala*, and *brahmaputra*. These cannot all be identified at present. Most of them are apparently varieties of aconite, (see page 97). The following seven drugs are described, as minor poisons, viz., opium, *gunjá* (seeds of *Abrus precatorius*), datura, roots of *Nerium odorum* (*karavirá*), and *Gloriosa superba* (*lánguli*) and the milky juices of *Calotropis gigantea* (*arka*) and *Euphorbia neriifolia* (*snuhi*). The mineral poisons mentioned in Susruta are *phenásma bhasma* or white arsenic, and *haritála* or orpiment. Of animal poisons, the poison of the serpent is the only one used in medicine.

Weights and Measures

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The scales of weights and measures used in ancient days differed in different parts of the country. Separate scales are described by modern compilers, under the names of *Mágadhi*, *Kálinga*, *Cháraka*, *Sausruta*, etc. The number of *gunjás* making a *tolá* varies in these scales from forty to ninety-six. The scale of weights and measures in ordinary use in Bengal, at the present day, has the *gunjá* (seed of *Abrus precatorius*) for its lowest weight. The *gunjá*, however, is divided into fractional parts by other seeds, thus eighteen mustard seeds, four grains of paddy, three grains of barley and two grains of wheat are respectively said to be equal to one *gunjá* गुञ्जा. This scale is as follows :— 6 *Gunjás* make one *áná*. 12 *Gunjás* make one *máshá* माषा. 8 *Máshás* or 16 *ánás* make one *tolá* तोला. 8 *Tolás* make one *pala* पल. 8 *Palas* or 64 *tolás* make one *seer* सेराव. 2 *Seers* make one *prastha* प्रस्थ. 8 *Seers* make one *ádhaka* आढ़क. 32 *Seers* make one *drona* द्रोण. 100 *Palas* or 12½ *seers* make one *Tulá* तुला.

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In the scale above described ninety-six *gunjás* make one *tola*. It would seem, however, that in ancient days Susruta’s scale of forty *gunjás* to a *tolá* was in general use, for the doses of powders, confections, decoctions, etc. given in the older works, are considered monstrous for the present age, and much smaller doses are given in practice. Orthodox physicians explain the large doses by saying that they were intended for a superior race of men of ancient days. The subject is involved in much obscurity and this is scarcely the place to discuss it thoroughly. In giving the doses of medicines described in this work, I will state the quantities now prescribed by native physicians in current weights, hence they will differ from the Sanskrit texts from which the prescriptions will be translated.

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There is a peculiarity in fluid measures which must also be noticed in order to prevent misapprehension of the Sanskrit texts. When a fluid article is ordered in measures of a *prastha* or two *seers* and upwards, twice the quantity mentioned should be taken. Thus if in a preparation it is stated, take of solid paste of certain substances one *seer*, oil two *seers*, and water eight *seers*, the quantities actually taken are solid paste one *seer*, oil four *seers* and water sixteen *seers*. In measures below two *seers* or in those indicated by *pala* such as eighty *palas*, sixty *palas* etc, the quantities are not doubled.

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The doses of medicines are not fixed. They are regulated by the age, strength, and digestive power of the patient, the nature of the illness, the state of the viscera and humours, and lastly by the properties of individual drugs.

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Supposing the full dose of a medicine for adults to be two tolás, the doses for children of different ages would be as follows :— For infants a month old, one gunjá, and an additional gunjá for each additional month. For children a year old, the dose would be one máshá or twelve gunjás, and an additional máshá for every year, till the full dose of sixteen máshás or two tolás is reached at the sixteenth year. From sixteen to seventy the full dose should be used, after which it should be again gradually reduced. When infants are unable to take decoctions and other bulky medicines, their nurses are made to take them. Sometimes small quantities of medicines are applied to the nipples, and the infants made to suck them.

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Medicines may be administered during four periods of the day, namely, sunrise, mid-day, evening and night. Sometimes they are administered frequently. Morning is regarded as the best time for administering such medicines as purgatives, emetics, decoctions and pills which are generally given once daily. When no specific direction is given regarding the time of administration, morning must be taken for granted. Very often one sort of medicine is given in the morning and another in the afternoon. Some medicines for dyspepsia are given before, along with, and after meals.

Forms of Medicines

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चूर्ण Churna or powders are prepared by pounding dry substances in a mortar with a pestle and passing the powder through cloth.

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स्वरस Svarasa or expressed juice is prepared by pounding fresh vegetables in a mortar, expressing the juice and straining it through cloth.

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कल्क Kalka or paste is prepared by grinding dry or fresh vegetable substances on a stone with a muller, and then making a thin paste, with the addition of water when necessary.

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क्वाथ Kvatha or decoctions are, as a general rule, prepared by boiling one part of vegetable substances with sixteen parts of water, till the latter is reduced to one-fourth. The medicines should first be pounded small, then boiled over a slow fire, and the decoction strained through cloth. When decoctions are prepared with dry substances, eight parts of water are recommended to be used. Decoctions are administered with the addition of salt, honey, sugar, treacle, alkalies, clarified butter, oil, or some medicinal powders.

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फाण्ट Pháṇṭa or infusions are prepared by steeping one part of powdered herbs in eight parts of hot water, for twelve hours during the night. They are administered in the same way as decoctions.

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शीतकषाय Sítakasháya or cold infusion is prepared by steeping one part of a drug in six of water for the night, and straining the fluid in the morning.

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पानीय Pání'ya is a weak form of decoction prepared by boiling one part of medicinal substances in thirty-two of water till the latter is reduced to one-half. This preparation is usually taken ad libitum for appeasing thirst or some such object.

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प्रमथ्या Pramathyá is a sort of decoction in which the medicines are first reduced to a pulp and then boiled in eight parts of water till the latter is reduced to one-fourth. It is administered with the addition of honey.

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मन्थ Mantha is an emulsion of medicines in fine powder with four parts of cold water.

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क्षीरपाक Kshí'rapáka or decoction in milk. The proportions in this preparation, are one part of medicine, eight of milk and thirty-two of water. The materials are boiled together, till the water is evaporated and the milk alone remains; the decoction is then strained.

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यवागु Yavágu. Sometimes medicines are added to powdered rice, wheat, barley, etc., and boiled with water into a gruel which is taken as aliment. The proportion of water in this preparation is six to one of solid materials. This preparation is called Kalka-sádhya-yavágu or gruel made with medicinal paste, in contradistinction to another form called Kvatha-sádhya-yavágu or gruel made with a decoction of medicines, for which last see Oryza sativa.

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अवलेह Avaleha or extract. To prepare it, decoctions, after being strained, are again boiled down to the consistence of a thick extract. This extract, when properly made, does not readily dissolve in water, can be drawn out into wires, and will receive impressions of coins on its surface. Extracts are administered with the addition of sugar, decoctions, or powders.

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वटिका *Vaṭikā* and गुडिका *Guḍikā* or pills and boluses. These are usually prepared by reducing a decoction of vegetable substances to a thick consistence and then adding some powders for making a pill-mass. Sometimes pill-masses are made of powdered medicines with the addition of treacle or honey.

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मोदक *Modaka* are boluses prepared by adding powders to cold syrup and stirring them together till uniformly mixed. No boiling is required in this preparation.

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खण्डपाक *Khaṇḍapāka* or confections. These are made by adding to syrup medicines in fine powder and stirring them over the fire till intimately mixed and reduced to proper consistence. Honey is often subsequently added to confections. Syrup may be made with sugar and water or milk or the strained decoction of some medicinal substance. Confections should be of the same consistence as extracts above described.

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भावना *Bhāvanā* or maceration of powders in fluids. Powders, and especially mineral substances, are often soaked in various fluids, such as expressed juice of herbs, decoctions, etc., and then dried. For this process the quantity of fluid added to the powder should be sufficient to cover it. The mixture is then allowed to dry in the sun. A single operation of this sort is completed in twenty-four hours, but the process is generally repeated from three to seven times, and often with a variety of fluids, so that the resulting mass combines in it the active principles of various drugs.

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पुटपाक *Puṭapāka* or roasting. In this process vegetable drugs are reduced to a paste which is wrapped up in *jamvu* or *vaṭapatra* (leaves of *Eugenia Jambolona* and *Ficus Bengalensis*), firmly tied with fibres of some sort, covered with a layer of clay from half to one inch in thickness and roasted in cowdung fire. When the layer of clay assumes a brick-red colour on the surface, the roasting is known to be completed. The ball should now be withdrawn from the fire and broken, and the juice of the roasted drug expressed and administered, with the addition of honey or such other adjuncts as may be directed. Sometimes the roasted drug itself is given in the form of a powder or pill.

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सन्धानवर्ग *Sandhánavarga* or products of acetous fermentation.

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काञ्जिक *Kánjika*. This is a sour liquid produced from the acetous fermentation of powdered paddy. Two seers of powdered *áus dhán* (paddy grown in rainy season), are steeped in eight seers of water and laid aside in an earthen pot for fifteen days and upwards, when the mixture undergoes acetous fermentation. The resulting fluid is called *Kánjika* or *Dhányámla*, that is, the acid produced from paddy. *Kánjika* is a clear transparent fluid with an acid taste and vinous smell. It is cooling, refrigerent, and useful as a drink in fever, burning of the body, etc. It is sometimes applied externally upon the principle of wet-sheet packing, cloth steeped in the fluid being wrapped round the body for relief of high fever and heat of body. It is also used as a vehicle for other medicines and for preparing decoctions, oils, etc. Other grains besides paddy are sometimes used for acetous fermentation. If mustard or the seeds of *Raphanus sativus* (mulaka) are added to paddy, the resulting fluid is called *Siṇṭáki*. If the husked grains of barley are boiled and steeped in water, the resulting acid liquor is called *Sauvira*. When the husks of fried *másha-kaláya* (pulse of *Phaseolus Roxburghii*) and barley are boiled together for acetous fermentation, the acid is called *Tushámvu*. *A'rnála* is a sour gruel made from fermentation of boiled rice. A mixture called *Sukta* or *Chukra* is thus prepared :—Take of treacle one part, honey two parts, *kánjika* made as above described, four parts, whey eight parts, mix together in a clean earthen pot, and bury the pot in a heap of paddy for three days. The properties of these preparations are similar, they being regarded as cooling, refrigerent, diuretic, and useful in nervous diseases, rheumatism, dyspepsia, indigestion, urinary diseases, intoxication from spirituous drinks, etc. What is ordinarily spoken of as conjee water in English, is a decoction of rice and not the *kánjika* of Sanskrit Materia Medica.

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द्रावक *Drávaka* or distilled mineral acids. Several formulæ are given in different works for the preparation of mineral acids. A number of mineral substances or salts are heated in a retort and the distilled fluid collected in a glass receiver. The test of acids is said to be their property of dissolving a cowrie or shell thrown into them. The following are two examples of the compositions used for preparing mineral acids.

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स्वल्पद्रावक *Svalpadrávaka*. Take of alum, chloride of ammonium, borax, sulphide of antimony, impure carbonates of potash and soda called *yavakshára* and *svarjikákshára*, and rock salt, each eight tolás, nitre six tolás, orpiment four tolás ; powder, mix and rub them together repeatedly with lemon juice and dry. Introduce the mixture into the receptacle of a distilling apparatus, and distill over the fire. The dose of the acid thus distilled is two drops. It should be taken with six grains of long pepper. One week's use of this medicine is said to cure spleen disease, dyspepsia, etc.

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शङ्खद्रावक *Sankhadrávaka*. For this preparation take of sulphate of iron thirty-two tolás, alum and rock salt sixteen tolás each, nitre one hundred and twenty-eight tolás, powder, mix and distill the mixture from a glass retort. The dose of this acid is said to be twelve minims. The tongue should be anointed with clarified butter before using this medicine. It should not also touch the teeth.

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आसवारिष्ट *Asava* and *arishṭa* or medicated spirituous liquors. These are prepared from honey and treacle, with the addition of various medicinal substances. They are all steeped in water and aid aside in earthen jars for vinous fermentation. The proportion of the different ingredients, as a general rule, is as follows :— Water thirty-two seers, treacle twelve seers and a half, honey six seers and a quarter, medicinal substances one seer and a quarter, in powder or decoction. When raw vegetables are used for fermentation, the resulting fluid is called *A'sava*. When the decoction of drugs only is added, the fermented liquor is called *Arishṭa*. These preparations combine the properties of spirituous drinks and those of the drugs used in preparing them. They are heating, stimulant, easily digested and stomachic. The preparation called *Drákshárishṭa* is made with honey, sugar and decoction of raisins, with the addition of a few aromatics, (see *Vitis vinifera*). Its action must be analogous to that of wines. It is used as a stimulant in exhausting diseases.

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घृत तैलयोर्विधि: Medicated oils and *Ghritas*. These are decoctions of vegetable drugs in oil or *ghrita* (clarified butter) and form a prominent feature of native practice. They are prepared in great varieties and are extensively used in almost all sorts of diseases. The ghritas are chiefly used internally, and the oils are rubbed on the body. They are prepared by boiling vegetable drugs in ghrita or oil, with the addition of water or other fluids such as kánjika, milk or a decoction of drugs, etc. As a general rule, the proportion of the different ingredients used is as follows :— Medicinal substances, in form of paste, one part, ghrita or oil four parts, water or other menstruum sixteen parts. When the fluids used are thick, such as decoctions or the expressed juice of vegetables, the proportion of solid paste is reduced from one-fourth to one-sixth and one-eighth respectively of the oil or ghrita. Sometimes no solid paste is used at all.

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If more than one variety of fluid is ordered, then up to four sorts the usual proportion of four of fluid to one of ghrita or oil is observed, and these are boiled separately with each fluid ; but, when the number of fluids exceeds four, each of the fluids ordered is taken in quantity equal to the oil or ghrita, and the whole boiled together.

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घृतपाक Ghritapáka or preparation of medicated ghrita. The ghrita or clarified butter is first of all heated on a fire so as to deprive it of any water that may be mixed with it. A little turmeric juice is then added to purify it, as it is said, but the object, I suppose, must be to colour it. Ghrita thus purified is placed on a fire in an earthen, copper, or iron pan and melted with a gentle heat. Then the medicinal paste and fluids to be used are added, and the whole boiled together till the watery parts are all evaporated and the ghrita is free from froth. It is then strained through cloth and preserved for use. Ghrita thus prepared should be imbued with the colour, taste and odour of the medicines with which it has been boiled. It is recommended that the preparation of ghrita by boiling be not completed in one day, and that the medicines be allowed to remain in contact with the butter for some time, so that their active principles may be thoroughly extracted. The boiling process is carried on to three degrees, called, respectively, mridu, madhyama and khara páka. In the first, the boiled paste is somewhat soft; in the second, it is dry and just soft enough to be made into pills with the fingers. In the third form, it is turned hard and dry. The intermediate form is preferred for internal administration and injection into the rectum, while the over-boiled form is used for external application. The under-boiled form is said to be suitable for use as snuff.

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तैलपाक *Tailapáka* or medicated oils. In preparing these, sesamum oil should be used unless otherwise specified. Sesamum oil, before being boiled with medicinal substances, is coloured and purified as follows :—First of all it is heated to deprive it of any water that may be mixed with it ; then the following substances are steeped in it for twenty-four hours, viz., madder one sixteenth part in weight of the oil, turmeric, wood of *Symplocos racemosa* (lodhra), tubers of *Cyperus rotundus* (mustaka), a bark called naliká, the three myrobalans, root of *Pavonia odoráta* (bálá) and the tender shoots of *Pandanus odoratissimus* (ketaki), each one sixty-fourth part in weight of the oil. These ingredients in fine powder should be soaked in the oil, with the addition of an equal quantity of water for a day. The mixture should then be boiled till the water is evaporated, and finally strained. To the oil thus prepared, medicinal substances, in the form of paste, decoction, etc., are added in the same proportions as for the preparation of *ghritapáka*. They are then boiled together till the watery parts are all evaporated. When cool, the oil is strained through cloth so as to separate the solid particles. Some medicinal oils, and especially those used in the treatment of nervous diseases, rheumatism, etc., are subjected to a third process of boiling with various aromatic and fragrant substances. This is called the *Gandha páka* or boiling for rendering the oil fragrant. The following substances, or as many of them as are available, are used for scenting medicated oils, namely, cardamoms, cinnamon, cloves, fenugreek seeds, saffron, leaves of *Cinnamomum Tamala*, white sandal wood, aloes wood, *jatámansi* root, *Curcuma Zedoaria* (sati), *Cyperus rotundus* (mustaka), kakkola (an aromatic seed,) resin of *Pinus longifolius* (*gandhavirájá*), storax, long pepper root, root of *Andropogon muricatus* (usira), nakhi (*Unguis odoratus*),* pouch of civet cat (*khattási*), camphor, musk, *Permelia perlata* (*saileya*,) root of *Aplotaxis auriculata* (*kushṭa*), seeds of *Abelmoschus moschatus* (*latákasturi*), etc.

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∗ This nakhi according to Rumphius who describes ten kinds of the odoriferous onyx which serve as the basis of the principal perfumes in the Indian islands, (*Herb. Amb*, ii. c. 17) is the operculum or lid of the shells of *Purpura* and *Murex*, This being flat and something like a nail explains the origin of its name.—Royle's Antiquity of Hindu Medicine, page 144.

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For four seers of oil, one tola of each of the above ingredients should be taken, with the exception of camphor which should be four tolas. These ingredients, with the exceptions noticed below, are reduced to a paste with water and added to the oil, which is then boiled with an equal quantity of water till the latter is evaporated, and lastly strained. Camphor, musk, storax and the substance called *nakhi* should be added after the process of boiling is finished, and the oil strained. Oils for rheumatism and nervous diseases, are sometimes rendered fragrant by the addition of camphor alone.

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Castor oil and mustard oil are sometimes used in the preparation of medicated oils. The proportions of oil, medicinal substances and fluids are the same as with sesamum oil, but the preliminary preparation of these oils is different. Mustard oil is purified by being boiled with the following ingredients, namely, emblic myrobalan, turmeric, tubers of *Cyperus rotundus* (*mustaka*), root-bark of *Ægle Marmelos* (*vilva*), pomegranate bark, flowers of *Mesua ferrea* (*nágakesara*), Nigella seeds, root of *Pavonia odorata* (*bálá*), the bark called *naliká*, and belleric myrobalan, two tolás each, and madder sixteen tolás, for four seers of oil. These should be boiled together with sixteen seers of water, till the latter is all evaporated, and the oil should then be strained. It is now fit for being boiled with medicinal substances, the process for which is the same as for sesamum oil above described.

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For purifying castor oil, the following ingredients are used, namely, madder, tubers of *Cyperus rotundus* (*mustaka*), coriander, the three myrobalans, leaves of *Sesbania aculeata* (*vaijayanti*), *Pavonia odorata* (*hrivera*), wild dates, tender red buds of *Ficus Bengalensis* (*vaṭasunga*), turmeric, wood of *Berberis Asiatica* (*dáruharidrá*), the bark called *naliká*, ginger and the shoots of *Pandanus odoratissimus* (*ketaki*), each half a tolá for four seers of oil. Castor oil should be boiled with equal parts of whey and *kánjika* (fermented paddy water) along with the above ingredients.∗

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∗ The processes above described, for the preliminary purification of oils before being boiled with medicinal substances are not adopted by the physicians of upper India. They are not mentioned by the ancient writers and are the inventions of recent Bengali authors.

On the Different Modes in Which Medicines Are Applied

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BESIDES being taken internally, medicines are applied in various other ways, such as by injections into the rectum, urethra and female organs ; application to the nose ; to the mouth ; to the eyes ; to the skin in the shape of plasters, ointments, oils and fumigations, and to the lungs by inhalation.

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वस्तिकर्म *Vastikarma* or injections into the rectum, were thrown in by means of a tube with a membranous bag tied to its end. The bag was recommended to be made of the bladder of some animal, such as bull, goat, etc. It was filled with the fluid to be injected and tied to one end of a tube, about eight inches long and with a tapering rounded extremity for introduction into the rectum. Injections into the urethra and vagina were thrown in by similar contrivances, the tubes being adapted in length and thickness to the passages for which they were intended.

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फलवर्ती *Phalavarti* or suppositories were recommended to be made of the size of the patient's thumb. They were smeared with clarified butter and introduced into the rectum. The following is an example of a suppository. Take of assafœtida and rock-salt equal parts and make a suppository with honey, for use in tympanitis.

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नस्य *Nasya* or the application of medicated substances to the nose, forms a prominent feature of native therapeutics. Two primary classes of medicines for this organ are recognized, namely *Sirovirechana* or medicines causing a flow of secretion from the nose and thus relieving cerebral congestion, and *Vrinhan*a or medicated oils applied to the nose with the object of cooling the head and relieving affections of the neck and chest. For clearing the head and promoting discharge from the nose, the expressed juice of pungent drugs is poured into the nose, drop by drop, or powders are blown into the nostrils by means of a tube. The former process is called *Avapida* and the latter, *Pradhamana*. For cooling the head and relieving affections of the upper part of the body, various medicated oils are used. In one form of snuff called *Pratimarsha*, two or three drops of medicated oil are directed to be snuffed up the nostril till they reach the throat, when they should be expectorated and not swallowed. In another form of application called *Marsha* about a drachm of oil is recommended to be gradually poured into each nostril from a spoon or shell.

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कवल *Kavala*. Liquids used as gargles are so called. Sometimes a mixture of liquid and solid substances or solid balls of medicine are taken into the mouth and retained in it till they bring on a discharge from the nose and eyes. This mode of application is गण्डूष *Gaṇḍusha*. When powders or thick solutions are applied to the teeth and gums with the finger, the process of medicament is called प्रतिसारण *Pratisárana*.

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शिरोवस्ति *Sirovasti*, etc. or applications to the head. Oils or other fluids are applied to the head in four different ways. The first form called *Sirovasti*, consists in tying a piece of leather four and a half inches in breadth all round the head, luting its lower margin to the skin by a paste of the pulse called *máshakaláya* and then filling the cavity thus formed on the top of the head with lukewarm oil. The oil is directed to be retained till relief of pain, or till there is discharge from the eyes and nose. It should then be removed and the head washed with warm water. This sort of medication is said to be useful in severe headache and shaking of the head. In the second form, oil or other fluid is poured in a stream on the head. This is called *Parisheka*. In the third form, called *Pichu*, cotton soaked in oil is applied to the scalp; and in the fourth, called *Avyanga*, the oil is simply rubbed on the head.

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Applications of liquids and medicated oils to the ears are used in diseases of the head as well as of the ears. The external meatus is filled with the fluid which is allowed to remain in it from one to twenty minutes and is then withdrawn.

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नेत्रकर्म *Netrakarma* or applications to the eyes receive various names according to the nature of the substances used and the manner in which they are applied. Pouring of drops into the eyes is called *A'schotana*. A poultice enclosed within a piece of cloth and applied over the lids is called *Piṇḍa*. A paste applied to the lids is called *Viḍálaka*. Medicines applied to the margin of the lids or to the conjunctiva with the finger or a metallic probe are called *Anjana*. These last may be in the shape of powder or liquid or they may be made into sticks or pills which are rubbed with water before use. The probe for applying medicines to the margin of the lids should be six inches long with a rounded bulbous end. It may be made of gold, silver, copper, iron or stone. For habitual use of collyria a lead probe is preferred. When medicines are applied not only to the lids but also to the conjunctiva up to the margin of the cornea, the finger is recommended to be used, as it is soft and safe.

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Applications to the skin. These consist of ghritas, oils, plasters, poultices, baths and hot applications for inducing perspiration. Medicated ghritas and oils have been already described. They are for the most part rubbed all over the body, except those intended for local ailments. Plasters called प्रलेप *Pralepa* are applied moist and cold. प्रदेह *Pradeha* or poultices are applied moist and hot. They are also thicker than plasters.

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स्वेदन *Svedana* or application of heat to the skin for inducing perspiration is carried out in four different ways, namely :—

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1. तापस्वेद *Tápasveda* or the application of dry heat by means of heated plates, bricks, sand, cloth or the palm of the hand only. These are recommended to be heated by catechu-wood fire.

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2. उष्मस्वेद *Ushmasveda* or the application of hot steam. This is effected in various ways. The part to be heated is covered with wet cloth. Bricks, stones or iron plates are made red hot and sprinkled over with *kánjika* or some decoction, and are then applied to the part to be heated; or an earthen pot with a small opening in the side is filled with hot water or decoction of some drugs, a tube is adjusted to the hole in the pot and the steam is applied to the covered body through it. A third method consists in heating the ground by burning catechu-wood over it, and after removing the fire, sprinkling some decoction over the spot and making a bed of castor oil leaves on it. The patient is to lie on this bed and cover himself with a blanket. Or the ground may be covered with a thick layer of boiled pulse such as *máshakaláya* and a bed made over it for the patient.

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3. उपनाहस्वेद *Upanáhasveda*. This means the application of heat by hot medicinal substances in the form of decoctions, pastes, or plasters, or of fomentation by cloth wrung out of hot fluids;

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or heat may be applied by enclosing hot medicinal substances or pastes within a cloth bag and applying the latter to the skin.

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4. द्रवस्वेद Dravasveda. This means the hot hip-bath and hot bath with warm water or decoctions. Milk, broth, oil, kánjika etc. may also be used for baths. The patient should sit in a tub with the fluid up to his navel, and which should also be poured over his body from above the shoulders, so as to bathe him thoroughly. The tub should be made of wood, silver, copper or iron, of square form and twenty-six fingers in measurement in all directions, that is in height, length and breadth. After the application of heat, the patient should take a hot bath, eat light food and keep himself covered in bed. If too much heat has been applied, and the patient suffers from pain in the joints, thirst, langour or giddiness, then he should be treated by cooling applications. The region of the heart, scrotum and eyes should be heated with great care and to a mild degree only.

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धूमपान Dhumapána or inhalations. Tapers or pastilles made of medicinal substances are set fire to, and their fumes inhaled through a tube by the mouth or nose. Pastilles for inhalation are thus prepared : a reed, half a cubit in length, is smeared or laid over with a paste of the drugs to be used, to two-thirds of its extent and is dried in the shade. When dry, the reed is withdrawn from the paste, leaving it in the form of a hollow tube. This is smeared with clarified butter and lighted. The lighted extremity is introduced into one end of the inhaling tube and the fumes drawn in by the other end through the mouth or nose, as the case may be, and emitted again through the mouth. In affections of the throat and chest, inhalation through the mouth is recommended, while in diseases of the head, eyes or nose, the fumes are drawn in through the nose. The tube for inhalation may be metallic or made of wood or ivory. Its length varies from two cubits to half a cubit, and its calibre should be sufficient to allow a large pea to pass through. The shorter tubes are used in administering expectorant and emetic fumes. Inhalations are useful in cough, asthma, catarrh, pain in the neck or head, etc. They may be used for soothing the air passages, for promoting discharge from them, for the relief of cough, or for inducing vomiting. Another form of inhalation, called Samana, is recommended to be used daily after washing the face, bathing, breakfast, etc. The pastille for this was made of cardamoms and other aromatic substances. This sort of smoking is not seen in the present day. Probably it was in vogue before the introduction of tobacco and has been displaced by the latter.

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धूपन *Dhupana* or fumigations were employed for ulcers and skin diseases. The pastilles for these are made as for inhalation. They are lighted and placed inside two earthen pots, placed face to face. A hole is made in the upper pot and a tube adjusted to it. The free or open end of the tube is now directed to the affected part and the fumes allowed to spread over it. Incenses and tapers composed of various medicinal substances are also burnt in rooms occupied by the sick, for removing unpleasant smells and supposed evil spirits.

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क्षारकर्म *Kshárakarma* or caustic applications. The ancient physicians of India, like their modern representatives, preferred opening abscesses by caustics, to incising them with the lancet. Hence caustics were described as superior to the lancet, inasmuch as, in addition to opening abscesses, they purified them by removing the derangement of the humours. The ashes of the following plants were used for the preparation of caustics, namely:—

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पाटला *Páṭalá*.—*Stereospermum suaveolens*. कुटज *Kuṭaja*.—*Holarrhena antidysenterica*. पलाश *Palása*.—*Butea frondosa*. अश्वकर्ण *Asvakarna*.—*Shorea robusta*. पारिभद्र *Páribhadra*.—*Erythrina Indica*. विभीतका *Vibhitaka*.—*Terminalia Bellerica*. आरग्वध *A'ragvadha*.—*Cassia fistula*. लोध्र *Lodhra*.—*Symplocos racemosa*. अर्क *Arka*.—*Calotropis gigantea*. स्नुहि *Snuhi*.—*Euphorbia neriifolia*. अपामार्ग *Apámárga*.—*Achyranthes aspera*. करञ्ज *Karanja*.—*Pongamia glabra*. वासक *Vásaka*.—*Justícia Adhatoda*. कदलि *Kadali*.—*Musa sapientum*. चित्रक *Chitraka*.—*Plumbago Zeylanica*. पुतिक *Putika*.—*Cæsalpinia Bonducella*.

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देवदारु *Devadáru*.—*Cedrus Deodara*. आस्फोता *A'sphotá*.—*Vallaris dichotoma*. करवीर *Karavira*.—*Nerium odorum*. सप्तपर्णि *Saptaparni*.—*Alstonia scholaris*. गम्भारी *Gambhári*.—*Gmelina arborea*. गुञ्जा *Gunjá*.—*Abrus precatorius*. कोषातकी *Koshátaki*.—*Luffa pentandra*.

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The roots, stems and leaves of these plants or of such of them as are available, are cut into pieces and burnt in a pit. The ashes are then collected and boiled in six times their weight of water till the solution becomes transparent, red, pungent and soapy to the feel. It should then be strained and again put on fire and the following substances added, namely, ashes of *Euphorbia neriifolia* (*snuhi*), and the burnt powders of bivalve and conch shells. The mixture should be constantly stirred and boiled till it is of a thick consistence. The proportion of shell-lime added varies from one fourth to one-eighth or one-sixteenth part of the solution. Caustics of three strengths are thus obtained. Sometimes orpiment and realgar are added to increase their strength.

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The part where the caustic is to be applied, should first be cleaned and rubbed. The caustic should then be applied with a probe. It should be allowed to remain in contact with the skin for such time as is occupied in uttering a hundred words and then removed. The skin becomes black from the application, when it is dressed with a paste of acids, clarified butter and honey. For hastening the removal of the slough, a paste or poultice composed of sesamum seeds, liquorice root, lemon juice and *kánjika* should be applied. Caustics are applied to external piles, sinuses, fistulæ in ano, abscesses, warts, tumours, leprous patches, etc.

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THE

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MATERIA MEDICA OF THE HINDUS. PART I.

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INORGANIC MATERIA MEDICA.

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GENERAL REMARKS ON MINERAL MEDICINES.

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MINERAL or inorganic medicines are generally described under five heads, namely, *Rasa* or mercury which forms a class by itself; *Uparasa* or metallic ores and earths, *Dhátu* or metals, *Lavana* or salts, and *Ratna* or precious stones. The metals used in Sanskrit medicine are mercury, gold, silver, copper, tin, zinc, lead, iron, bell-metal, and brass. The *Uparasas* used are sulphur, talc or mica, two sorts of iron pyrites called *Svarnamákshika* and *Táramákshika*, loadstone, orpiment, realgar, sulphate of copper, sulphate of iron, cinnabar, minium or red lead, sulphuret of lead, calamine (*kharpara*), *Silájatu* (a bituminous substance containing iron), alum, borax, chalk, calcined cowries and conch shells, *Gairika* a sort of red mountain earth or ochre, *Kankushṭa* a sort of mountain earth, *Sauráshṭri* a fragrant earth from Surat, sand, clay, etc.

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The precious stones described are, 1 *Hiraka*, diamond; 2 *Gárutmat*, emerald; 3 *Pushparága*, topaz; 4 *Mánikya*, ruby; *Indranila*, sapphire; 6 *Gomeda*, a yellow gem of the colour of fat; 7 *Vaidurya*, a gem of a dark blue colour, the lapis lazuli; 8 *Mauktika*, pearls; 9 *Vidruma*, corals. Collectively they are called *Navaratna* or the nine gems. *Rájavarta*, an inferior kind of diamond from Virat, and *Vaikránta*, another inferior kind of diamond, are sometimes used instead of diamond.

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Salts.—Of these the following are noticed by most writers, viz., *Saindhava*, rock salt; *Sámbara*, Sambar lake salt; *Sauvarchala*, sonchal salt; *Bit*, black salt; *Sámudra*, sun-dried sea salt, commonly known as *Karkach*; *Audbhida*, a saline efflorescence on *reh* lands; *Pánsuja* or salt obtained from saline earth; *Yavakshára*, impure carbonate of potash; *Sarjikákshára*, impure carbonate of soda; *Sarvakshára*, mixed ashes of several plants; *Narasára* chloride of ammonium; *Soraka*, nitrate of potash, and *Tankana*, borax. The term *Ushara* is applied to saline earth.

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Metals and metallic compounds are subjected to a so-called process of purification in order to get rid of their impurities or deleterious qualities. If used in an unpurified state, they are supposed to induce certain diseases or morbid symptoms. The metals, for the most part, are purified by repeatedly heating their plates and plunging them in the following fluids, namely, oil, whey, sour conjee, cow's urine and the decoction of a pulse called *kulattha* (*Dolichos uniflorus*). Another method of purification consists in soaking the plates of heated metals in the juice of the plantain-tree.

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