HISTORY AND CHRONOLOGICAL

DEVELOPMENT OF SHALAKYA
TANTRA
INTRODUCTION
“Shalakya Tantra” is composed of two words “shalakya” and
“tantra” with distinct derivations (nirukti):

 SHALAKYA:

“शालाकाया यत्कर्म क्रियते तच्छालाक्यर्, शलाका प्रधानं कर्म शालाक्यर्,

तत् प्रधानं तन्त्रंक्रि शालाक्यर् |” (डलहण)

The sanskrit word shalakya is indicative of a surgical

procedure using shalaka, a probe like instrument.
 The word “Shalaka” has its root in “Sal” with suffix “ka”. It
has the meanings like

a) Quick movements:
“शल्” “श्वल्”-आशुगर्ने धातु | (सु.सू २६/१)

b) Painful, cruel
“शल्” क्रहंसायार् धातु : ….
“शल्” रुजायार्् …. (डलहण, सु. सू२६/१)

From above derivation it can be concluded that Shalaka is that

which makes painful, quick and concealed movements.
 “शलाका यन्त्रण्याक्रि नाना प्रकारक्रण, नाना प्रयोजनाक्रन, यथा योग
िररणाह दीर्ामक्रण च|” (सु. सू. ७/१४)
These shalakas are of various types, utilities and sizes according
to their uses.
 TANTRA:
Tantra is well classified system of medical knowledge. here its
holds or supports meaning of Ayurveda.
“तत्र आयुर्वेद शाखा क्रर्वद्या सूत्रं ज्ञानं लक्षणं तन्त्रक्रर्त्यनथामन्तरर््” ||
(च.सु. ३०/३१)
 Based on etymological derivation (nirukti), we can infer that:
Salakya Tantra is a branch of Ayurveda dealing with
management of diseases utilising probe like instruments.

 DEFINATION: According to Acharya Sushrut, Shalakya is that

which treats the disease of ear, eye, oral cavity, nose etc.
manifesting above neck .
“शालाक्य नार् उर्ध्मजत्रुगतानार् श्रर्वणनयनर्वदन घ्राणाक्रद
संक्रश्रतानार् व्याधीनार् उिशर्नाथं” (सु.सू. १/८२)
 “अक्रद शब्द क्रशर: किाल आक्रद संक्रश्रतानार् (डलहण)”

Commentator Dalhan says that “आदि” word indicates other

diseases like shiro roga and kapal roga. (Dalhan)

 It is also called Urdhwang by Acharya Vagbhatt

 All the acharyas have considered Shalakya as one of the full
fledged branches of Ashtang Ayurveda.

“तस्यायुर्वेिास्याङगान्यष्टौ; तद्यथा- कायदिदकत्सा, शालाक्यम,

शाल्यापहततृकं, दर्वषगरर्वैरोदिकप्रशमन, भूतदर्वद्या, कौमारभतत्यकम् ,
रसायनं, र्वाजीकरणम् इदत ||” (ि. सु. ३०/२८)

“तद्यथा – शल्यं, शालाक्यम, कायदिदकत्सा, भूतदर्वद्या, कुमारभतत्यं,

अगि तन्त्रं, रसायन तन्त्रं, र्वाजीकरण तन्त्रं इदत ||” (सु. सू. १/७)

\“कायबालग्रहोर्ध्ाृ ङगशल्यिं ष्टराजरार्वतषान्

अष्टार्वङगादन तस्याहुदिदकत्सा ||” (अ.हृ. सू. १/५)
 HISTORY OF SHALAKYA
TANTRA
 Shalakya tantra has a glorious past. Its history is as old as
Vedas. The glimpses of its achievements are scattered in
ancient literature.

 Vedic period refrences:

 Oldest comes from the Rigveda(6000 to 4000 B.C.) which has

refrence of Nahush being treated by Ashwini Kumars for
deafness. Rujasva, Kanv, Paravrij, were treated for blindness.
 Rigved Mandal 1, chapter 112, verse 8

 Rigved, Mandal 1, chapter 6, verse 16

 Rigved Mandal 1, chapter 118, verse 7
“युर्वं कण्वायाक्रिररप्ताय चक्षु: प्रत्यधतं सुष्टु क्रतं जुजुषाणा”

 Damaged and destroyed eyes of Bhaga were reconstructed by

Ashwinis. ( Ca. Ci. 1.4/41)

“प्रशीणाम दशना: िूष्णो नेत्रे नष्टे भगस्य च ||”

 Destructed teeth of Pusn were repaired. (Ca. Ci. 1.4-41).

 Successful head transplantation of Daksh Prajapati (Ca. Ci.

1.4-41)(Su. Su. 1-17)
“यज्ञस्य क्रह क्रशरश्छिनं िुनस्ताभ्यार् सर्ाक्रहतर्”
 Shiva Purana, Rudrasamhita 2, Kumara Khanda 4.14.46-56 Siva

spoke thus ‘You shall go to the northern direction and whatever person

you meet at first you cut off his head and fit it to this body.’They then

started towards the north. It was a single-tusked elephant that they met.

They took the head and fitted it to the body . After joining it, the gods

bowed to Siva, Visnu and Brahma…They said: ‘Since we all are born out

of your brilliant Energy let that Energy come into it by the recitation of the

Vedic mantras. Saying so, they jointly sprinkled the holy water, invoked by

the mantras on that body after remembering Siva. Immediately after the

contact of the holy water the boy was resuscitated to life and joined with

consciousness. As Siva willed, the boy woke up as from a sleep.”

 Other than these surgical interventions, Atharvaveda has

named some of the diseases of head:

1. Shirsakti: painful diseases of the head

2. Shirsamaya: general diseases of the head

3. Karna shula: painful diseases of the ears

4. Vilohita: bleeding diseases of the head.

Kand 9, chapter 13, verse 1 to 4
 Sunbath is claimed to be reducing various ailments of head and
earache.

 Atharvaveda, Kand 9, chapter 13 verse 22

 Suryadev has been called superintending lord of eyes and vision.

 Atharvaveda, Kand 5, chapter 24, verse 9

 Atharvaveda, Kand 5, chapter 10, verse 8 states that we got
our eyes from suryadev and ears from antariksh.

“सूयमश्चक्षु: अंतररक्षाच्छरोत्रं”

 Kand 5, chapter 9, verse 7

“सूयो र्े चक्षु:”

 Prayers were offered for synchronised action of eyes and ears:
“क्षुनो दे र्वः सक्रर्वता चक्षुनम उत िर्वमतः । चक्षुधामता दधातु नः । चक्षुनो धेक्रह चक्षुषे
चक्षुक्रर्वमख्ये तनूच्यः । संचेदं क्रर्वच िश्येर् । सुसंदृशंत्वा र्वयं प्रक्रत िश्येर् सूयम ।
क्रर्विश्येर् नृचक्षसः ॥” ऋग्वेद १०-१५८
Let the motivator of the universe, Sun, along with mountains and minerals,
make our eyes bright and safe. Oh, Sun, please provide our eyes lustre and
our bodies with observational and universe grasping power. Oh Sun, the
giver of strength to eyes, please grant us the power of realizing the truth
behind the perceptible objects.

The power of sight is due to the presence of Sun, and hence Sun is given
primary importance for the betterment of the eye-sight.
 Atharvaveda, kand 1 chapter 5, verse 1

 Kand 2, chapter 16 verse 2 and 3

Chaksupanishad is devoted for the protection of eye sight and
cure its diseases. It is a short summary of prayers to Sun,
chanting of which is said to promote eye sight and better
health.

“ॐ िक्षुिक्षुिक्षुश्तेजस्थथरोभर्व । मां पादह पादह । त्वररतम् िक्षूरोगान् शमय शमय

। त्वररतं ममाजातरूपं तेजो िशृय िशृय । यथाहमंिोनस्यां तथा कल्पय कल्पय
।कल्याण कुरु कुरु । यादन यादन मम पूर्वृजन्मोपादजृतादन िक्षुुः प्रदतरोिक िु ष्कततादन
सर्वाृ दण दनमूृलय दनमूृलय ।”
 Various anjanas were developed as early Yajurveda, Atharvaveda(
around 1500B.C.) has also decribed indications of Anjana and other
local medicaments. “Anjanmani” has been told “chakshushya” and
“netrarogaghna”(atharva. 4.6.3) (19.30.36)

सीसर्वदुह इश्छियर्(यजुर्वेद ६/१६)

Lead, when applied as anjana is considered beneficial to eyes.

 Description of mani chikitsa is also found in
Atharvaveda.(10.6.8)
 Nodular swellings in head and neck are described as apachi and
there treatment is said to be vedhan through shalaka.
 Tila, shigru, jiraka etc herbs have been suggested for toothache by
Rigveda and Atharva Veda.
 Rigveda has advised shigru along with sarshap tail in earache.
 Durva has been advised in nasal bleeding
 Ailments of oral cavity are said to be relieved by Haridrav says
Rigveda
 Various herbs has been advised for treatment of eye diseases like
kushth, madhuk, shatavar, munj, sarshap, shilanjal.
 Atharvaveda, kand 5, chapter 4, verse 10 explains therapeutic
properties of “kushta”
 Shatpath brahman has co-related (shat. Bra. 7/1/2/7)

 Head to Galaxy

 Two eyes to sun and moon

 Tongue to goddess Saraswati

 Nose to divine physicians Ashwini Kumars.

“द्योरे र्वास्यदशर: सूयृिन्द्रमसौ िक्षुषी..............दजह्वा सरस्वती नादसके अदिनौ

||”
 DIVINE INFLUENCE OF EYES HAS BEEN DESCRIBED IN
BRIHADARANYAK UPANISHAD
“तमेताुः सप्तादक्षतय उपदतष्ठन्ते तद्या इमा अदक्ष लोदहन्यो राजयस्तादभरे न
रुद्रोऽन्वायत्तोऽथ या अक्षन्नापस्तादभुः पजृन्यो या कनीनका तयाऽऽदित्यो
यत्कतष्णं, तेनादियृच्छुक्लं तेनेन्द्रोऽिरयैनं र्वतृन्या पतदथव्यन्वायत्ता द्यौरुत्तरया ।
नास्यान्नं क्षीयते य एर्वं र्वेि ॥ २॥”(बतहिारण्यक उपदनषि् २/२/२)
 These seven gods that prevent decay worship it: Through these
pink lines in the eye Rudra attends on it; through the water that is
in the eye, Parjanya; through the pupil, the sun; through the dark
portion, fire; through the white portion, Indra; through the lower
eye-lid the earth attends on it; and through the upper eyelid,
heaven. He who knows it as such never has any decrease of food.
 “इमार्वेर्व गोतमभरद्वाजार्वयमेर्व गोतमोऽयं भरद्वाज इमार्वेर्व दर्विादमत्रजमििी अयमेर्व

दर्विादमत्रोऽयं जमिदिररमार्वेर्व र्वदसष्ठकश्यपार्वयमेर्व र्वदसष्ठोऽयं कश्यपो र्वागेर्वादत्रर्वाृ िा

ह्यन्नमद्यतेऽदत्तहृ र्वै नामैतद्यिदत्रररदत । सर्वृस्यात्ता भर्वदत सर्वृमस्यान्नं भर्वदत य एर्वं र्वेि

॥” ४॥(बतहिारण्यक उपदनषि् २/२/४)

These two (the two ears) are the Rishis Gautama and Bharadvaja; the right

Gautama, the left Bharadvaga. These two (the eyes) are the Rishis

Vvisvamitra and Gamadagni; the right Visvamitra, the left Gamadagni. These

two (the nostrils) are the Rishis Vasishtha and Kasyapa; the right Vasishtha,

the left Kasyapa. The tongue is Atri, for with the tongue food is eaten, and

Atri is meant for Atti, eating. He who knows this, becomes an eater of

everything, and everything becomes his food.

FATHER OF SHALAKYA – RAJARSHI
NIMI
 Shalakya tantra is indebted to Rajarshi Nimi, according to both
Sushrut and Vagbhata. Acharya Dalhana has considered king of Videh
as “adi bhishak”( first physician of shalakya).

 Videh , Nimi and Janak are generally considered as same person.

 Various stories are popular about Nimi, some of them are as follows:

1. Puranas and Ramayan (uttarkand) have described that Nimi was

emperor of a great town. He once decided to perform a yagya and
went to his kulguru Vasishtha. But Vasishth commanded to postpone
it by 500 years. Nimi was not ready to wait for this long and thus
started yagya with the help of other sages.
Angered by this, Vashisth cursed him to death. However
the yagya was continued placing the body in an
uncovered coffin. Gods appeared in the end of the yagya
and Nimi was accorded divine body to stay in the eyelids
of all living beings.

The sages began churning his body repeating mantra

and surprisingly an ideal person as glowing as Nimi was
born from the holy fire. Created by manthan and took
birth from dead body hence was called “Mithi” and
“Videha” and “Janak’
 Acharya Dalhan has also stated same story with few
variations. In his variant Videha was cursed by sun god to
become blind. Later curse was revoked as videh meditated
upon sun and as a token of his blessing, Sungod taught him
science of vision(chakshur veda).

 Period of Nimi has been suspected to be around 500 to 1000

B.C. Books Vaidyak Sandehbanjini and Janak Tantra, are
ascribed to Janak.
Bhisagacharya Harishastri Paradakara Vaidya in the preface Vagbhat
Vimarsh on Ashtang Hridaya has cited following texts of
Shalakya tantra.

I. Videha Tantra v. Nimi Tantra

II. Kankayan Tantra vi. Satyaki Tantra

III. Gargya Tantra vii. Saunak Tantra

IV. Galav Tantra viii. Karala Tantra

ix. Cakshushya x. Krshnatreya Samhita

xi. Bhadra Shaunak xii. Katyayan

Samhita PeriodRreferences:
Contributions of Charak Samhita( 200-300 B.C.): Taught by Atreya,
codified by Agnivesh, revised by Charak holds comparitively less facts
about shalakya .
 Charak samhita , Sutra Sthan 17th chapter, “Kiyanta Shirasiyaadhyay”
has description of five types of roga of shira( vataj, pittaj, kaphaj,
sannipataj, krimij) and defination of shira.
 Chapter 18 “Trishothiyadhyaay” has description of rogas like
Upjhiwika, Adhojhiwika, Rohini, Galashundika, Galagand, Galgraha,
Karnmoolika Shoth
 Shiroroga, Nasaroga, Karnarog, Mukhroga , Netrarog along with
chikitsa are described in Chapter 26 in Chikitsa Sthan
“Trimarmiyachikitsaadhyaay”
 Treatments like nasya(for nasa and shirorog), kaval(in mukhrog),
tailpooran (in karnarog), vidalak( in netrashool) has been given.

 In Sidhi Sthan 9, disease of shira like Shankhak, Ardhavbhedak,

Sooryavart, Anantvaat has been described

 Other than these diseases Netra Swasthvritt has been told in chapter
five of Sutrasthan.

 Therapeutic procedures like Anjana, Dhoompan, Nasya, Gandush

has been told to use everyday for health benefits

 Applying oil on shira, karnpooran has been considered healthy and

massaging foot with oil as “drishti prasadak”
 Sushrut Samhita(2nd century): Classification of disease of Shalakya and
their knowledge has been described in best way possible and in detail in
Sushrut Samhita for the first time.

 Sushrut Samhita has devoted first twenty six chapters in Uttara Tantra, last
chapter of Nidana Sthana, 16th chapter of Sutra Sthana and 22nd chapter of
Chikitsa Sthana for Shalakya Tantra.

 Contributions:

 Anatomy of eye has been described in detail.

 Classification and desciption of netrarog, mukharog, karnarog, nasaroga

and shirorog.

 The details of the affections of lid, the conjuctiva, the cornea and the
vision.
 The surgical procedures of eye disease like small incision extra
capsular cataract extraction, excision of pterygium, incision of stye,
scrapping the follicles and concretion, surgery for entropion,
trachiasis and glaucoma.

 Parasurgical procedures like kshara, agni, raktamokshan for eye

disease.

 Several oral drug compounds for the medical management.

 The principles and practice of kriya kalp for eye diseases- tarpana,
putapaka, seka, aschyotan, anjana.

 Nasya karma for the disease of eye, ear, nose and throat.
 For successful management of oral diseases, nadi sweda, kavala,
gandusha, dhuma, raktamokshana, kshara and agni karma are
described in detail.
 The surgical treatment of gala sundika, tundikeri, talu pupput,
adhrush, mamsa tana, gala vidradhi etc.
 The details of Nasa Sandhan, Karna Sandhan and Osta Sandhan.
Similar methods are utilised even now in rhinoplasty and
operation of cleft palate.
 General and specific management of common ear diseases, with
karn purana, dhupan etc.
 ASHTANG HRIDAYA AND ASHTANG SANGRAH:
 Information regarding Shalakya Tantra has been spread over 17
chapters by Acharya Vagbhat in Uttara Tantra. (from 11 to 28 in
Ashtang Sangrah) and chapters on Tarpana, putapaka, Aschyotan,
Gandush, Kavala etc in Sutra Sthan.
 Organized description of surgical procedures, their complications
and their management .
 He has described 94 netra rogas and classified 18 chronic
inflammatory conditions as pilla and provided special line of
treatment for them.
 Pindi and vidalak has been described in kriyakalp along with
tarpan, putpak, sek, ashchyotan, anjana with lots of new drug
compound.
 He has not restricted the sittings of Tarpana to a maximum of 5
days, Putapaka is described as follow up procedure of tarpana.
 Kapalgata 11 vyadis has been described by vagbhat like disease
of scalp, hair fall, greyness of hair etc.
 75 disease of oral cavity along with surgical treatment of cleft
lip has been told.
 Acharya Pujyapad:
He has authored Netra Prakashika, a text book of eye diseases. The
contents of this is inherited from Lord Shiva to goddess Parvati and
then to Nandi, Dhanvantri, Hayagriva and then Pujyapad. The book
contains 14 chapters dealing with clinical description of about 100
types of eye diseases, pharmaceutical preperations like nasya,
dhupan, lepan, kasaya, churna, kalpa, lehya, rasayan, ghrta, tail,
gutika are described for managementt of eye diseases in addition to
Panchamrta abhisheka, siva puja etc.
 Medieval Works: The medieval works like Madhava Nidana,
Chakradatta, Sarangdhara samhita, Gadanigrah, Yogaratnakar,
Rasaratna Sammuchaya, Basavrajiyam, Sahasrayogam,
Vangasen, Bhaishajya Ratnavali etc. reflect some of the
scholarly persuits of Shalakya Tantra.

 Parhita Samhita is a compilation by Srinath Pandit of 15th

century containing 90 pages for the description of Akshi Roga,
Siroroga, Karna Roga, Mukh roga, Nasa roga and diseases of
the neck.
 In his History of Indian Medicine, part 2nd, author Girindernat has
compliled 116 qoutations and 7 herbal medicines of Videha, Nimi,
Janak and Maha Videha scattered in Vyakhya Kusumavali, Nibandha
Sangraha, Madhukosha, Tatwa Candrika, Bhava Prakash and Gada
Nigraha. Further Suramchandra has collected additional 12 qoutations
and yogas of Nimi.
 Netra Roga Nidanam: This kapalika grantha is published by CCRAS in
1999. It has two parts dealing with several eye diseases.
 Netra Chikitsa is a mannual on eye care in traditional medicine,
published by LSPSS Publication, Coimbatore. The experience of
traditional physicians are compiled by N.V. Kutti Krishnan Nair and
B.G. Gokul.
 The text books of Shalakya Tantra authored by Acharya Vishwanath
Dwivedi, Acharya Ramanath Dwivedi, Dr. Ravindra Chandra
Chowdhary, Dr. P.K. Santhakumari, Dr. Dingeri Lakshmanachary,
Vaidya Ramesh Padmavar, Indumati Gandhe, Dr. Aparna Sharma and
Prof. Sarbeshwar Kar has been published and has proved to be useful
for both students and practitioners.
 The english translation of Sushrut Samhita entitled “Opthalmic and
Otorrhinolaryngological considerations in Ancient Indian Surgery” by
Singhal, G.D. and Sharma, K.R. is worth mentioning for its clear
analysis of Sushruta Samhita.
 The Association of Shalaki(India) is the national level organisation of
Shalakya specialists. It is active for the last eight years to promote
clinical and academic activities.