The previously mentioned one hundred and twenty chapters are arranged in five sections: forty-six in Sutrasthana, sixteen in Nidana, ten in Sharira, forty in Chikitsita, and eight in Kalpa. The Uttara portion has sixty-six chapters.
The teaching cannot readily be imparted as an undivided whole, so its division is now given. The earlier statement about the one hundred and twenty chapters was explained in the first chapter; this passage specifies the number in each section.
Key terms
pratisthAnam (pratisthānam)
For each section, referring to the distribution of chapters.
The Sutrasthana sequence covers: the origin of the teaching; student initiation; imparting study; exposition; advance preparations; seasonal conduct; instruments; use of sharp instruments; practical training; entry into practice; preparation of kshara; agnikarma; leeches; blood; the assessment of doshas, dhatus, and malas; piercing the ear; distinguishing immature and mature states; wound applications; attendance upon the wounded; what is beneficial and harmful; questions about wounds; wound discharge; what can and cannot be undertaken; classification of disease; determination of operative procedures; recognition of concealed shalya; removal of shalya; assessment of wounds; messengers and dreams; the five senses; appearance or shadow; departures from normal nature; avarana; arrangements for an army; management of a patient; division of land; the mixed topic chapter; groups of substances; cleansing and pacification; knowledge of dravya and related properties; distinctions among substances; distinctions of rasa; materials for vamana and virechana; liquid substances; and food and drink.
This forty-six-chapter section is called Sutrasthana because it indicates, arranges, and brings forth the connected body of meanings.
The commentator expands abbreviated titles into their full chapter names. Shishyanaya is Shishyopanayaniya; Adhyayanadanika is Adhyayanasampradaniya; Prabhashana is Prabhashaniya; Agraharana is Agropaharaniya; Yantrika is Yantravidhi; Yogya is Yogyasutriya; Vishikha is Vishikhanupraveshaniya; Ksharakalpana is Ksharapakavidhi; Agnikarma is Agnikarmavidhi; the leech chapter is Jalaukavacharaniya; and the blood chapter is Shonitavarnaniya.
The chapter on doshas, dhatus, and malas concerns their decrease and increase. Karnavyadha includes piercing and bandha; the application chapter includes wound application and bandha; Vranyupasana is Vranitopasaniya; and the discharge chapter is Vranasravavijnaniya. Determination of operative work is Ashtavidha-shastrakarmiya. Concealed-shalya knowledge is Pranashtashalyavijnaniya, and its removal is Shalyapanayaniya. Wound assessment and the messenger-and-dream chapter distinguish favourable and contrary signs.
The five-sense, chaya, and normal-nature titles refer to their vipratipatti chapters. Aturakrama is Aturopakramaniya; Bhumika is Bhumipravibhagiya; Dravyagana is Dravyasangrahaniya; and cleansing and pacification are Samshodhana-samshamaniya. The properties chapter covers dravya, guna, rasa, virya, and vipaka, followed by distinct chapters on dravya and rasa. The vamana and virechana chapters concern their alternative substances. Other titles are already familiar from their stated names.
A variant combines Aturakrama and Mishraka in a different order, but the commentator rejects it because earlier authors did not accept that sequence. Sutra is explained by brief indication of meaning, arranging meanings in their proper places, and producing a connected body of meaning. Repeating the number forty-six fixes the chapter count: subsections on water, milk products, oils, and similar materials within the liquid and dietary chapters are not separate chapters.
Key terms
sUcanAt (sūcanāt)
Through briefly indicating meaning, one explanation of the name Sutrasthana.
sUtraNAt (sūtraṇāt)
Through arranging meanings in their proper places.
arthasantateH (arthasantateḥ)
Of the connected body or sequence of meanings.
yogyA (yogyā)
The practical-training topic, expanded to Yogyasutriya in the commentary.
The sixteen Nidana chapters concern Vata disorders, arshas, ashmari, bhagandara, kushtha, meha, udara, mudhagarbha, vidradhi, spreading disorders, granthi, vriddhi, minor disorders, shuka disorders, fractures, and diseases of the mouth. They are called Nidanas because they set out causes and distinguishing features.
A part of a chapter title may stand for the whole title for brevity, and the same practice continues in the later lists. Mudha means Mudhagarbhanidana. Parisarpana includes visarpa, nadi, and breast disorders. Granthi includes granthi, apachi, arbuda, and galaganda. Vriddhi includes vriddhi, upadamsha, and shlipada. Shuka means Shukadoshanidana.
Hetus are causes that produce the condition, such as conflict with a stronger opponent, anger, or daytime sleep. Lakshanas are indicators through which the condition is known, including purvarupa, rupa, upashaya, and samprapti. Setting out these producing and indicating factors explains the name Nidana.
Key terms
kArakahetavo (kārakahetavo)
Producing causes, distinguished from indicators that reveal a condition.
j~jApakahetavaH (jñāpakahetavaḥ)
Indicating factors by which the condition becomes known.
nidAnAni (nidānāni)
The chapters setting out the causes and identifying features of disorders.
भूतचिन्ता रजःशुद्धिर्गर्भावक्रान्तिरेव च |
व्याकरणं च गर्भस्य शरीरस्य च यत्स्मृतम् ||१५||
प्रत्येकं मर्मनिर्देशः सिरावर्णनमेव च |
सिराव्यधो धमनीनां गर्भिण्या व्याकृतिस्तथा ||१६||
निर्दिष्टानि दशैतानि शारीराणि महर्षिणा |
विज्ञानार्थं शरीरस्य भिषजां योगिनामपि ||१७||
Meaning of the śloka
The ten Sharira chapters concern reflection on living beings and their constituents; purification of reproductive material; the coming into being of the embryo; explanation of the embryo; enumeration and explanation of the body; individual marmas; siras; siravyadha; dhamanis; and the pregnant woman. The great rishi set them out to provide understanding of the body for physicians and yogins alike.
Bhutachinta is Sarvabhutachintasharira, and Rajahshuddhi is Shukra-shonita-shuddhisharira. Garbhavakranti retains its familiar title and is explained through entry associated with the embryo. Vyakarana means explanation: the next titles are Garbhavyakarana and Sharira-sankhya-vyakarana. The sira chapter is Sira-varnana-vibhakti, and Siravyadha is Siravyadhavidhi. Vyakriti applies separately to dhamani and garbhini, giving Dhamanivyakarana and Garbhinivyakarana.
Maharshi is an honorific for the revered Dhanvantari. Vijnana means particular or detailed knowledge. Yoga is understood here as samadhi, and yogins are those who possess it.
Key terms
vyAkaraNaM (vyākaraṇaṃ)
Detailed explanation, used in several chapter titles.
marmanirdeshaH (marmanirdeśaḥ)
The account of individual marmas.
yogaH samAdhiH (yogaḥ samādhiḥ)
Yoga is interpreted here as samadhi, explaining the reference to yogins.
द्विव्रणीयो व्रणः सद्यो भग्नानां वातरोगिकम् |
महावातिकमर्शांसि साश्मरिश्च भगन्दरः ||१८||
कुष्ठानां महतां चापि मैहिकं पैडिकं तथा |
मधुमेहचिकित्सा च तथा चोदरिणामपि ||१९||
मूढगर्भचिकित्सा च विद्रधीनां विसर्पिणाम् |
ग्रन्थिवृद्ध्युपदंशानां तथा च क्षुद्ररोगिणाम् ||२०||
शूकदोषचिकित्सा च तथा च मुखरोगिणाम् |
शोफस्यानागतानां च निषेधो मिश्रकं तथा ||२१||
वाजीकरं च यत् क्षीणे सर्वाबाधशमोऽपि च |
मेधायुष्करणं चापि स्वभावव्याधिवारणम् ||२२||
निवृत्तसन्तापकरं कीर्तितं च रसायनम् |
स्नेहोपयौगिकः स्वेदो वमने सविरेचने ||२३||
तयोर्व्यापच्चिकित्सा च नेत्रबस्तिविभागिकः |
नेत्रबस्तिविपत्सिद्धिस्तथा चोत्तरबस्तिकः ||२४||
निरूहक्रमसञ्ज्ञश्च तथैवातुरसञ्ज्ञकः |
धूमनस्यविधिश्चान्त्यश्चत्वारिंशदिति स्मृताः ||२५||
प्रायश्चित्तं प्रशमनं चिकित्सा शान्तिकर्म च |
पर्यायास्तस्य निर्देशाच्चिकित्सास्थानमुच्यते ||२६||
Meaning of the śloka
The forty Chikitsita chapters cover the two kinds of wound, fresh wounds, fractures, Vata disorders and major Vata disorders, arshas, ashmari, bhagandara, kushtha and major kushtha, prameha and its pidakas, madhumeha, udara, mudhagarbha, vidradhi, spreading disorders, granthi, vriddhi and upadamsha, minor disorders, shuka disorders, and disorders of the mouth.
They also cover swelling, prevention of future afflictions, the mixed-treatment chapter, Vajikarana for diminished strength, Rasayana directed towards alleviating afflictions, understanding and lifespan, naturally arising conditions, and relief from distress. The remaining chapters concern sneha, sveda, vamana and virechana and their complications, the division and measurement of netra and basti, their complications, anuvasana and uttara basti, the sequence of niruha, problems of the patient, and finally dhuma and nasya.
Prayashchitta, prashamana, chikitsa, and shantikarma are given as corresponding terms for the subject. Because it explains this subject, the section is called Chikitsasthana.
The catalogue uses shortened titles. Fresh wounds and fractures refer to their respective treatment chapters; Vatarogika and Mahavatika refer to Vatavyadhi and Mahavatavyadhi treatment. Maihika is Prameha treatment, Paidika is Pramehapidaka treatment, and the spreading-disorder chapter includes visarpa, nadi, and breast disorders. Granthi includes apachi, arbuda, and galaganda; the vriddhi-upadamsha chapter also includes shlipada.
The prevention chapter is Anagatabadha-pratishedha, and the Vajikarana chapter is Kshinabaliya-vajikarana. The four Rasayana titles are Sarvabadha-shamaniya, Medhayushkamiya, Svabhavavyadhi-pratishedhaniya, and Nivritta-santapiya. Sveda is Svedavacharaniya. The vamana-virechana title concerns conditions addressed by those measures, followed by their complication chapter.
The netra-basti division chapter concerns their measurements and distinctions, followed by management of their complications. Uttara-bastika expands to Anuvasanottarabasti; Niruhakrama to Niruhopakrama; and the patient chapter to Aturopadrava. The final title includes dhuma, nasya, and kavala. Antya means the one at the end. The closing synonyms identify the therapeutic subject whose explanation gives the section its name.
Key terms
anAgatAbAdhapratiShedha (anāgatābādhapratiṣedha)
Prevention of afflictions that have not yet arisen, a chapter topic.
vyApaccikitsA (vyāpaccikitsā)
Management of complications, named for several procedures in the catalogue.
cikitsAsthAnaM (cikitsāsthānaṃ)
The section explaining therapeutic measures and their corresponding concepts.
अन्नस्य रक्षा विज्ञानं स्थावरस्येतरस्य च |
सर्पदष्टविषज्ञानं तस्यैव च चिकित्सितम् ||२७||
दुन्दुभेर्मूषिकाणां च कीटानां कल्प एव च |
अष्टौ कल्पाः समाख्याता विषभेषजकल्पनात् ||२८||
Meaning of the śloka
The eight Kalpa chapters concern protecting food; knowledge of stationary-origin and moving-creature poisons; recognition of snakebite poisoning and its treatment; Dundubhi; mice; and kitas. They are called Kalpas because they set out matters concerning poisons and their medicines.
Protecting food expands to Annapana-raksha-kalpa. The two knowledge chapters are Sthavara-visha-vijnaniya and Jangama-visha-vijnaniya. The snakebite treatment chapter is Sarpadashta-chikitsa-kalpa. Dundubhi is Dundubhisvaniya, and the mouse chapter is Mushikakalpa. The name Kalpa is explained through knowledge of poisons and their medicinal means.
Key terms
annapAnarakShAkalpaH (annapānarakṣākalpaḥ)
The chapter concerned with safeguarding food and drink.
viShabheShajakalpanAt (viṣabhaiṣajakalpanāt)
From setting out poisons and their medicines, explaining the name Kalpa.
Adhikarana ౮ (౨౯) · Śloka ౨౯
అధ్యాయానాం శతం వింశమేవమేతదుదీరితం |29|
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अध्यायानां शतं विंशमेवमेतदुदीरितम् |२९|
Meaning of the śloka
In this way, the one hundred and twenty chapters have been stated.
अतः परं स्वनाम्नैव तन्त्रमुत्तरमुच्यते ||२९||
अधिकृत्य कृतं यस्मात्तन्त्रमेतदुपद्रवान् |
औपद्रविक इत्येष तस्याग्र्यत्वान्निरुच्यते ||३०||
सन्धौ वर्त्मनि शुक्ले च कृष्णे सर्वत्र दृष्टिषु |
संविज्ञानार्थमध्याया गदानां तु प्रति प्रति ||३१||
चिकित्साप्रविभागीयो वाताभिष्यन्दवारणः |
पैत्तस्य श्लैष्मिकस्यापि रौधिरस्य तथैव च ||३२||
लेख्यभेद्यनिषेधौ च छेद्यानां वर्त्मदृष्टिषु |
क्रियाकल्पोऽभिघातश्च कर्णोत्थास्तच्चिकित्सितम् ||३३||
घ्राणोत्थानां च विज्ञानं तद्गदप्रतिषेधनम् |
प्रतिश्यायनिषेधश्च शिरोगदविवेचनम् ||३४||
चिकित्सा तद्गदानां च शालाक्यं तन्त्रमुच्यते |३५|
Meaning of the śloka
After the five sections comes the portion called Uttara Tantra by its own name. Its opening chapter is called Aupadravika because this portion is concerned with afflictions.
The Shalakya sequence contains chapters for recognising disorders of the eye's junctions, eyelids, white region, dark region, the eye as a whole, and drishti; division of treatment; management of abhishyanda associated with Vata, Pitta, Shleshma, and blood; management of conditions requiring scraping, opening, or cutting; disorders of the eyelids and drishti; kriyakalpa; injury to the eye; recognition and treatment of ear disorders; recognition and treatment of nasal disorders; pratishyaya; and recognition and treatment of head disorders. This group is designated Shalakyatantra.
Uttara Tantra follows the five earlier sections and has its own designation rather than being called Shalyatantra. Its first chapter is called Aupadravika because the whole portion takes up disorders or upadravas, and that chapter stands at its beginning.
The expressions 'in the junctions,' 'in the eyelids,' 'in the white,' 'in the dark,' 'everywhere,' and 'in drishti' denote separate chapters identifying disorders at each of those sites. The Vata, Pitta, Shleshma, and blood references each qualify management of abhishyanda. Lekhya, bhedya, and chedya likewise designate separate treatment chapters, followed by those for eyelid and drishti disorders. Abhighata refers specifically to injury of the eye.
The remaining paired references distinguish chapters identifying disorders from chapters managing them: ear, nose, and head each have both. Pratishyaya has its own management chapter. The shortened catalogue expressions thus refer to full chapter titles.
Key terms
aupadravika
The opening Uttara Tantra chapter, named in relation to its subject of afflictions.
dRuShTiShu (dṛṣṭiṣu)
In drishti, the visual locus used in the text's eye classification.
shAlAkyaM (śālākyaṃ)
The branch represented by this sequence of eye, ear, nose, and head chapters.
नवग्रहाकृतिज्ञानं स्कन्दस्य च निषेधनम् ||३५||
अपस्मारशकुन्योश्च रेवत्याश्च पुनः पृथक् |
पूतनायास्तथाऽन्धायाः शीतपूतनमण्डिका ||३६||
नैगमेषचिकित्सा च ग्रहोत्पत्तिः सयोनिजा |
कुमारतन्त्रमित्येतच्छारीरेषु च कीर्तितम् ||३७||
Meaning of the śloka
The Kumara sequence covers recognition of the forms of nine grahas; management of Skanda, Skandapasmara, Shakuni, Revati, Putana, Andhaputana, Shitaputana, Mukhamandika, and Naigamesha; the origin of grahas; and the associated chapter on yoni disorders. Kumaratantra is also discussed in the Sharira chapters.
The commentator expands the shortened names into their management-chapter titles. Apasmara here is Skandapasmara. Andha qualifies Putana, and Mandika means Mukhamandika. Grahotpatti is the chapter on the origin of grahas. Sayonija indicates the accompanying Yonivyapat-pratishedha chapter, with sa meaning 'together with.'
The final words prevent the reader from thinking this list exhausts Kumaratantra. It is also present in Sharira topics such as purification of reproductive material and garbhavakranti.
Key terms
navagrahAkRutij~jAnaM (navagrahākṛtijñānaṃ)
Recognition of the forms or manifestations of nine grahas.
sayonijA (sayonijā)
Together with the yoni-related chapter, as explained in the commentary.
kumAratantram (kumāratantram)
The branch whose topics are distributed across this list and Sharira.
Nishedha means pratishedha, management or counteraction, and applies separately to each disease name in the catalogue. The drinking-related disorders are those arising from alcohol consumption, so the title is Panatyaya-pratishedha. Svarabheda refers to its management chapter. The vi in vikrichchhra serves the metre; the last two titles are Mutraghata-pratishedha and Mutrakrichchhra-pratishedha. 'The remainder of Kayachikitsa here' means the remainder described in Uttara Tantra, acknowledging that other parts have already been presented in the earlier Shalya portion.
Key terms
niShedhaH (niṣedhaḥ)
Management or counteraction, applied to every listed disorder.
pAnAtyayapratiShedha (pānātyayapratiṣedha)
The chapter on managing disorders arising from alcohol consumption.
sheSham (śeṣam)
The remainder, indicating that Kayachikitsa also appears in the earlier portion.
After Kayachikitsa, the catalogue turns to Bhutavidya. Amanusha-nishedha expands to Amanushopasarga-pratishedha, and Apasmarika to Apasmara-pratishedha.
The chapters on distinctions of rasa, maintenance of health, the interpretive methods of the treatise, and distinctions of doshas are to be known as ornaments of the text.
Rasabheda is the chapter Rasabhedavikalpa. The closing iti completes the list. These chapters are called tantrabhushanas because they adorn the teaching.
Key terms
tantrabhUShaNAH (tantrabhūṣaṇāḥ)
Ornaments of the treatise, the designation for these concluding topics.
yuktayastAntrikAH (yuktayas tāntrikāḥ)
The methods used in organising and interpreting the treatise.
The great rishis call this portion Uttara because of its excellence, which comes from gathering many subjects. Alternatively, uttara means that it comes afterwards.
One derivation takes uttara to mean superior: the portion gathers the subjects of Shalakya, children's disorders, Kayachikitsa, Bhutavidya, and the chapters that adorn the treatise. Another derives the name from its position after the earlier portion. A variant reads 'because it is the remainder,' understanding Uttara as the remainder of the preceding teaching, or again as excellent.
Key terms
uttaraM (uttaraṃ)
Interpreted here as excellent, later, or remaining, according to the different readings.
शालाक्यतन्त्रं कौमारं चिकित्सा कायिकी च या |
भूतविद्येति चत्वारि तन्त्रे तूत्तरसञ्ज्ञिते ||४४||
वाजीकरं चिकित्सासु रसायनविधिस्तथा |
विषतन्त्रं पुनः कल्पाः शल्यज्ञानं समन्ततः ||४५||
इत्यष्टाङ्गमिदं तन्त्रमादिदेवप्रकाशितम् |
विधिनाऽधीत्य युञ्जाना भवन्ति प्राणदा भुवि ||४६||
Meaning of the śloka
Shalakya, Kaumara, Kayachikitsa, and Bhutavidya are the four branches represented in Uttara Tantra. Vajikarana and Rasayana are given in the Chikitsa section, the poison branch in Kalpa, and knowledge of Shalya throughout. Thus this teaching, made manifest by Adideva, has eight branches. Those who study it properly and put it into practice are described as givers of life on earth.
The passage briefly locates the eight branches within the two main portions of the treatise. Four are in Uttara Tantra. Of the remaining four, Vajikarana and Rasayana occur in Chikitsa, and the poison branch in Kalpa, all within the earlier Shalya portion. Shalya knowledge is present throughout. Adideva is identified as Dhanvantari, and yunjana means those who apply the teaching in practice.
Key terms
samantataH (samantataḥ)
Throughout, describing the distribution of Shalya knowledge.
yu~jjAnAH (yuñjānāḥ)
Those who put the teaching into practice.
prANadA (prāṇadā)
Givers of life, the text's praise of properly trained practitioners.
The statement makes study of the treatise definite and necessary. Upasitavya means that the practical work is to be practised. Rajarha means suitable for a king, or worthy of royal honour, because the physician is knowledgeable in both aspects.
Key terms
ubhayaj~jo (ubhayajño)
One who knows both the teaching and its practical work.
One who knows only the text but is not trained in practical work becomes confused when faced with a patient, like a fearful person entering battle. One who is skilled in practical acts but, through rash confidence, disregards the teaching gains no honour among good people and may incur punishment from the king. Both are insufficiently skilled for their work: each holds only half the knowledge, like a bird with a single wing.
Lack of practical accomplishment means being untrained; another interpretation means not having observed the work. Conversely, the practically skilled person criticised here acts boldly while remaining outside the teaching. The royal consequence is explained as punishment involving death.
Both practitioners are inadequate for their own task, treatment. Veda here means knowledge, so each possesses only half: either textual knowledge or practical knowledge. Just as a bird with one wing cannot move freely in every direction, neither partial competence is enough for the work.
Key terms
ardhavedadharAv (ardhavedadharāv)
The two holders of half-knowledge, lacking either practical or textual competence.
karmasvapariniShThitaH (karmasvapariniṣṭhitaḥ)
Not accomplished or trained in practical work.
ekapakShAviva (ekapakṣāv iva)
Like beings with a single wing, the comparison for incomplete competence.
Medicines that are comparable to amrita can become like weapons, a thunderbolt, or poison when administered by those who do not understand them. Therefore such practitioners should be avoided.
The commentator connects this warning with the practitioner who performs procedures without textual understanding. Knowledge of a medicine includes its name, form, and application. Among these, knowledge of application is foremost, and it depends on understanding the teaching. On this reading, 'avoid these' refers to those who lack that knowledge.
The three comparisons receive several explanations. They may indicate adverse effects in the upper, lower, or both directions; harms associated with cleansing, pachana, and pacifying medicines; or harms across different times and conditions. Another account says the three together convey fatal danger while allowing for cases where one comparison alone would not fit, illustrated by the traditional example of poison being ineffective in a place under Garuda's protection.
Another reading uses 'avoid these two' and makes both this verse and the following one apply to the two incomplete practitioners: the person with textual knowledge alone and the person with practical knowledge alone. The Panjika is said to discuss this view at length. Finally, oshadhi here means all medicinal substances, not only the plant category that ends with fruit maturation, because no narrower qualification is given.
Key terms
nAmarUpayogabhedAt (nāmarūpayogabhedāt)
According to name, form, and application, the three aspects of medicine knowledge.
yogaj~jAnaM (yogajñānaṃ)
Knowledge of appropriate application, treated here as foremost.
amRutakalpAH (amṛtakalpāḥ)
Comparable to amrita, the positive comparison used before warning about misuse.
स्नेहादिष्वनभिज्ञो यश्छेद्यादिषु च कर्मसु |
स निहन्ति जनं लोभात् कुवैद्यो नृपदोषतः ||५२||
Meaning of the śloka
A bad physician who lacks knowledge of measures beginning with sneha and operations beginning with cutting destroys people through greed; the text also assigns fault to the ruler.
The commentator now applies the warning to a person who knows the text but lacks practical competence. Sneha and related measures are named first because they are used before operations such as cutting; some read the operative group first. Ku in kuvaidya expresses blame, showing that textual knowledge does not excuse ignorance of practice. The ruler is faulted for not preventing physicians from undertaking work they do not know how to perform. Another reading puts the practitioners in the plural.
Key terms
kuvaidya
A blameworthy physician, here one lacking practical competence.
nRupadoShataH (nṛpadoṣataḥ)
Through the ruler's fault, explained as failure to restrain unqualified practice.
Adhikarana ౨౦ (౫౩) · Śloka ౫౩
యస్తూభయజ్ఞో మతిమాన్ స సమర్థోఽర్థసాధనే |
ఆహవే కర్మ నిర్వోఢుం ద్విచక్రః స్యందనో యథా ||53||
A thoughtful person who knows both the teaching and practical work can accomplish the intended purpose, just as a two-wheeled chariot can carry out its work in battle.
Ubhayajna means knowledgeable in both shastra and practical work. Matiman means capable of examining and weighing possibilities. The intended purpose is bringing about health. The comparison is a chariot able to perform its task in battle because it has both wheels.
Key terms
ubhayaj~jaH (ubhayajñaḥ)
One who knows both textual teaching and practical work.
UhApohakShama (ūhāpohakṣama)
Able to consider, examine, and weigh alternatives.
The teacher asks the student to attend to the method of study. At the proper study time, a clean student wearing the upper garment, attentive and present, is to be taught according to capacity: a word, a quarter-verse, or a whole verse. These units are repeatedly connected in order, and the teacher works through them with each student and recites in turn.
Recitation should be neither rushed nor delayed, free from hesitation and inappropriate nasalisation, with clear letters and unstrained sounds. It should not be accompanied by acting with eyes, eyebrows, lips, or hands. The voice should be well formed, neither too loud nor too low. No one should pass between teacher and student while they are studying.
Atha indicates that necessary daily observances have been completed. Shuchi means purified through those observances; kritottarasanga means wearing the upper garment; avyakula means single-minded. Upasthita means standing or sitting nearby so that distance does not create an interruption; another interpretation means presenting oneself after respectful greeting. The study time excludes prohibited occasions.
Instruction is adapted to three levels of capacity. A student of lower capacity receives a pada, a grammatical word; one of middle capacity receives a pada in the metrical sense, a quarter-verse; one of greater capacity receives a full four-quarter verse. Words are joined into quarter-verses and then into verses through repeated ordered practice. The teacher has each student make these connections and then recites after the student to make learning easier.
The instructions on speech prevent sounds and units from being crowded together or excessively drawn apart. Hesitation is absence of confidence or fear. Unnecessary nasal pronunciation is avoided, while the proper nasal consonants are excepted. Sounds should not be strained, and the student should not perform gestures like an actor. Recitation is at a moderate pitch or volume. No one is to walk between teacher and student.
Another framing takes the passage as returning to the previously identified treatise in order to explain how it should be imparted, with Sushruta understood as the student addressed.
Key terms
yathAshakti (yathāśakti)
According to the student's capacity, without exceeding it.
padaM pAdaM shlokaM (padaṃ pādaṃ ślokaṃ)
A word, quarter-verse, or full verse, the graded teaching units.
anupaThet (anupaṭhet)
Recite after, explained here as the teacher following the student.
A clean, diligent student devoted to the teacher, free from drowsiness and sleep while studying, reaches the end of the treatise by following this method.
Shuchi includes external and internal cleanliness. Gurupara means engaged in the teacher's work, daksha means continually attentive or engaged, and tandra is glossed as laziness. These qualities support completion of study.
Key terms
guruparaH (guruparaḥ)
Devoted to the teacher and engaged in the teacher's work.
वाक्सौष्ठवेऽर्थविज्ञाने प्रागल्भ्ये कर्मनैपुणे |
तदभ्यासे च सिद्धौ च यतेताध्ययनान्तगः ||५६||
Meaning of the śloka
After completing study, the student should strive for clarity of speech, understanding of meaning, confidence, practical skill, continued practice, and successful accomplishment of the intended work.
Vaksaushthava means exceptionally clear speech. Pragalbhya is confidence or boldness that enables an energetic practitioner to address even serious conditions when they are curable. Tadabhyasa refers to practising the work, and cha also includes observing it. Siddhi is accomplishing the purpose for which an undertaking was begun; the concluding cha additionally includes not undertaking incurable conditions.
Key terms
vAksauShThave (vāksauṣṭhave)
In clarity and excellence of speech.
karmanaipuNe (karmanaipuṇe)
In practical skill or proficiency.
siddhiH (siddhiḥ)
Accomplishment of the intended purpose of the undertaken work.