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AYANAACADEMYby Dr Vijaya Dwarampudi
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௪௧. த்ரவ்யவிஶேஷவிஜ்ஞாநீயாத்யாயஃ

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Adhikarana ௧ (௧-௨) · Śloka ௨

அதாதோ த்ரவ்யவிஶேஷவிஜ்ஞாநீயமத்யாயஂ வ்யாக்யாஸ்யாமஃ ||௧|| யதோவாச பகவாந் தந்வந்தரிஃ ||௨||

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अथातो द्रव्यविशेषविज्ञानीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२||

Meaning of the śloka

Now we shall explain the chapter concerning the distinctive classes of dravya, as taught by Bhagavan Dhanvantari.

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அதாத இத்யாதி| த்ரவ்யஸ்ய விஶேஷோ பேதஃ பார்திவாதிகஃ||௧-௨||

Meaning of the commentary

The distinctive division of dravya intended here is its classification as parthiva and the other elemental types.

Key terms

dravya
Substance, classified in this chapter according to the predominance of an elemental constituent.
visheSha (vishesha)
A distinction or division, here the division into parthiva and related classes.
pArthiva (parthiva)
The class characterized by predominance of the earth element.

Adhikarana ௨ (௩) · Śloka ௩

தத்ர பதிவ்யப்தேஜோவாய்வாகாஶாநாஂ ஸமுதாயாத்த்ரவ்யாபிநிர்வத்திஃ, உத்கர்ஷஸ்த்வபிவ்யஞ்ஜகோ பவதி- இதஂ பார்திவமிதமாப்யமிதஂ தைஜஸமிதஂ வாயவ்யமிதமாகாஶீயமிதி ||௩||

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तत्र पृथिव्यप्तेजोवाय्वाकाशानां समुदायाद्द्रव्याभिनिर्वृत्तिः, उत्कर्षस्त्वभिव्यञ्जको भवति- इदं पार्थिवमिदमाप्यमिदं तैजसमिदं वायव्यमिदमाकाशीयमिति ||३||

Meaning of the śloka

A dravya comes into being through the combined presence of prithvi, ap, tejas, vayu and akasha. The predominance of one element makes its character evident, allowing it to be described as parthiva, apya, taijasa, vayavya or akashiya.

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தத்ர ஸர்வேஷாமேவ த்ரவ்யாணாஂ பஞ்சபூதாபிநிர்வத்தத்வாத் பதக்த்ரவ்யாணாஂ பதிவ்யாத்யாரப்தாநாஂ பரமார்தபேதோ நாஸ்தீத்யுத்கர்ஷோபாதிபேதஂ தர்ஶயந்நாஹ- தத்ரேத்யாதி| ஸமுதாயாத் ஸமவாயாத்| த்ரவ்யாபிநிர்வத்திர்த்ரவ்யஜந்ம| அபிவ்யஞ்ஜகோ ஜ்ஞாபகஃ||௩||

Meaning of the commentary

Because every substance is produced from all five bhutas, substances originating from prithvi and the other elements have no absolute difference in their fundamental composition. Their distinction is therefore conditional upon the predominance of a particular element. Samudaya means their combined or inherent conjunction; dravyabhinirvritti means the birth of a substance; and abhivyanjaka means that which reveals or indicates its class.

Key terms

pa~jcamahAbhUta (panca-mahabhuta)
The five constituent elements: prithvi, ap, tejas, vayu and akasha.
utkarSha (utkarsha)
Predominance of one constituent element, which makes a substance's class evident.
abhivya~jjaka (abhivyanjaka)
That which reveals or indicates the elemental character of a substance.
dravyAbhinirvRutti (dravyabhinirvritti)
The coming into being or birth of a substance.

Adhikarana ௩ (௪(௧)) · Śloka ௪

தத்ர ஸ்தூலஸாந்த்ரமந்தஸ்திரகுருகடிநஂ கந்தபஹுலமீஷத்கஷாயஂ ப்ராயஶோ மதுரமிதி பார்திவஂ; தத் ஸ்தைர்யபலகௌரவஸங்காதோபசயகரஂ விஶேஷதஶ்சாதோகதிஸ்வபாவமிதி(௧) |௪|

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तत्र स्थूलसान्द्रमन्दस्थिरगुरुकठिनं गन्धबहुलमीषत्कषायं प्रायशो मधुरमिति पार्थिवं; तत् स्थैर्यबलगौरवसङ्घातोपचयकरं विशेषतश्चाधोगतिस्वभावमिति(१) |४|

Meaning of the śloka

A parthiva substance is generally gross, dense, dull, stable, heavy and hard; it has abundant smell, is slightly astringent and is predominantly sweet. It produces steadiness, strength, heaviness, compactness and bodily increase, and has a particular tendency to move downward.

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தத்ர ப்ரபூதஂ த்ரவ்யாபிவ்யக்திகாரணஂ பதிவ்யாதிபூதகுணோத்கர்ஷஂ நிர்திஶந்நாஹ- தத்ர ஸ்தூலேத்யாதி| ஸ்தூலஃ ஸூக்ஷ்மவிபரீதஃ, ஸாந்த்ரஸ்தநுவிபர்யயஃ, மந்தஸ்தீக்ஷ்ணவிபர்யயஃ, ஸரவிபரீதஃ ஸ்திரஃ, குருஶ்சிரபாகீ, கடிநோ மதுவிபரீதஃ| பார்திவஸ்ய லக்ஷணாபிதாநேந குணவத்த்வமபிதாய க்ரியாவத்த்வஂ தர்ஶயந்நாஹ- தத்ர ஸ்தைர்யேத்யாதி| ஸ்தைர்யமசலத்வஂ, ஸங்காதஃ காடிந்யம், உபசயோ பஂஹணம்||௪(௧)||

Meaning of the commentary

The passage identifies a substance as parthiva when the qualities of prithvi are strongly predominant and thereby manifest its character. Gross is the opposite of subtle; dense is the opposite of thin; dull is the opposite of sharp; stable is the opposite of mobile; heavy is slow to digest; and hard is the opposite of soft. After defining parthiva substance by its qualities, the text describes its attributed actions. Sthairya means immobility or steadiness, sanghata means hardness or compactness, and upacaya means brimhana, bodily increase or building up.

Key terms

pArthiva (parthiva)
A substance whose earth-element qualities predominate.
sthairya
Steadiness or immobility attributed to parthiva substances.
sa~gghAta (sanghata)
Compactness or hardness.
upacaya
Increase or building up, glossed as brimhana.
adhogati
A tendency toward downward movement.

Adhikarana ௪ (௪ (௨)) · Śloka ௪

ஶீதஸ்திமிதஸ்நிக்தமந்தகுருஸரஸாந்த்ரமதுபிச்சிலஂ ரஸபஹுலமீஷத்கஷாயாம்லலவணஂ மதுரரஸப்ராயமாப்யஂ; தத் ஸ்நேஹநஹ்லாதநக்லேதநபந்தநவிஷ்யந்தநகரமிதி;(௨) |௪|

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शीतस्तिमितस्निग्धमन्दगुरुसरसान्द्रमृदुपिच्छिलं रसबहुलमीषत्कषायाम्ललवणं मधुररसप्रायमाप्यं; तत् स्नेहनह्लादनक्लेदनबन्धनविष्यन्दनकरमिति;(२) |४|

Meaning of the śloka

An apya substance is cold, moist or still, unctuous, dull, heavy, mobile, dense, soft and slimy. It is rich in taste, slightly astringent, sour and salty, and predominantly sweet. It produces unctuousness, pleasantness, moistening, cohesion and flowing or exudation.

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இதாநீமாப்யத்ரவ்யமப்குணோத்கர்ஷேண பிந்நஂ தர்ஶயந்நாஹ- ஶீதமித்யாதி| ஸ்திமிதமார்த்ரஂ, ஜடமித்யந்யே| ஆப்யஸ்ய லக்ஷணாபிதாநேந குணவத்த்வமபிதாய க்ரியாவத்த்வஂ தர்ஶயந்நாஹ- தத் ஸ்நேஹநேத்யாதி| ஹ்லாதநஂ ஸுகோத்பாதநஂ, க்லேதநமார்த்ரபாவஃ, பந்தநஂ ஸஂஹத்யாபாதநஂ, விஷ்யந்தநஂ த்ரவஸ்ருதிஃ||௪ (௨)||

Meaning of the commentary

The text distinguishes apya substances through predominance of the qualities of ap, the water element. Stimita is explained as moist, while some interpret it as inert or dull. Having stated its qualities, the passage gives its attributed actions: hladana is producing comfort or pleasantness, kledana is creating a moist condition, bandhana is bringing about cohesion, and vishyandana is the flowing out of liquid.

Key terms

Apya (apya)
A substance whose water-element qualities predominate.
stimita
Explained as moist; an alternative commentary gloss is inert or dull.
kledana
The action of creating moisture.
bandhana
The action of bringing about cohesion or combination.
viShyandana (vishyandana)
The flowing or exudation of liquid.

Adhikarana ௫ (௪(௩)) · Śloka ௪

உஷ்ணதீக்ஷ்ணஸூக்ஷ்மரூக்ஷகரலகுவிஶதஂ ரூபபஹுலமீஷதம்லலவணஂ கடுகரஸப்ராயஂ விஶேஷதஶ்சோர்த்வகதிஸ்வபாவமிதி தைஜஸஂ; தத்தஹநபசநதாரணதாபநப்ரகாஶநப்ரபாவர்ணகரமிதி;(௩) |௪|

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उष्णतीक्ष्णसूक्ष्मरूक्षखरलघुविशदं रूपबहुलमीषदम्ललवणं कटुकरसप्रायं विशेषतश्चोर्ध्वगतिस्वभावमिति तैजसं; तद्दहनपचनदारणतापनप्रकाशनप्रभावर्णकरमिति;(३) |४|

Meaning of the śloka

A taijasa substance is hot, sharp, subtle, dry, rough, light and non-slimy or clear. It is rich in visible form or color, is slightly sour and salty, and is predominantly pungent. It has a particular tendency to move upward. It produces burning, digestion or transformation, splitting, heating, manifestation, brilliance and complexion or color.

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ஆக்நேயத்ரவ்யலக்ஷணஂ தத்பூதகுணோத்கர்ஷேண தர்ஶயந்நாஹ- உஷ்ணேத்யாதி| தீக்ஷ்ணஂ ராஜிகாமரிசாதிவத், ஸூக்ஷ்மஂ ஸ்ரோதோநுஸரணஶீலஂ, விஶதஂ பிச்சிலவிபரீதம்| தஸ்ய க்ரியாவத்த்வஂ தர்ஶயந்நாஹ- தஹநேத்யாதி| தஹநஂ பஸ்மஸாத்கரணஂ, பசநமாஹாராதிபாகஃ, தாரணஂ வ்ரணாதேஃ, தாபநஂ ஶரீராதிஸந்தாபநஂ, ப்ரகாஶநமபிவ்யக்திஃ, ப்ரபா தேஜஃ, வர்ணோ கௌராதிஃ||௪(௩)||

Meaning of the commentary

The passage identifies an agneya or taijasa substance through predominance of the qualities of the fire element. Tikshna is illustrated by rajika and marica; sukshma means having a tendency to follow or penetrate the channels; and vishada is the opposite of picchila. Its attributed actions are then explained: dahana is reducing to ashes, pacana includes digestion or transformation of food and related material, darana is opening or splitting a wound and similar structures, tapana is producing heat or distress in the body, and prakashana is making something manifest. Prabha means brilliance or radiance, and varna includes fair or other coloration.

Key terms

taijasa
A substance whose fire-element qualities predominate.
sUkShma (sukshma)
Subtle, interpreted here as able to follow or penetrate the channels.
vishada
Clear or non-slimy, the opposite of picchila.
pacana
Digestion or transformation, including that of food.
prakAshana (prakashana)
Making something manifest or perceptible.

Adhikarana ௬ (௪(௪)) · Śloka ௪

ஸூக்ஷ்மரூக்ஷகரஶிஶிரலகுவிஶதஂ ஸ்பர்ஶபஹுலமீஷத்திக்தஂ விஶேஷதஃ கஷாயமிதி வாயவீயஂ; தத்வைஶத்யலாகவக்லபநவிரூக்ஷணவிசாரணகரமிதி;(௪) |௪|

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सूक्ष्मरूक्षखरशिशिरलघुविशदं स्पर्शबहुलमीषत्तिक्तं विशेषतः कषायमिति वायवीयं; तद्वैशद्यलाघवग्लपनविरूक्षणविचारणकरमिति;(४) |४|

Meaning of the śloka

A substance dominated by vayu is subtle, dry, rough, cool, light and clear; touch is prominent in it, its taste is slightly bitter and especially astringent. It produces clarity, lightness, glapana, dryness and vicharana.

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வாயுகுணோத்கர்ஷாத்வாயவ்யஂ த்ரவ்யவிஶேஷஂ தர்ஶயந்நாஹ- ஸூக்ஷ்மேத்யாதி| கரஂ கர்கோடகபலவத், ஶிஶிரஂ ஶீதஂ, விஶதஂ தூலிவத்| தஸ்யைவ கர்ம தர்ஶயந்நாஹ- தத்வைஶத்யேத்யாதி| க்லபநமவஷ்யத்வஂ, விசாரணஂ மநஸோऽநேகவிகல்பகாரணஂ; ‘விசரணகரம்’ இத்யந்யே படந்தி, தத்ர கதிவிஶேஷகரமித்யர்தஃ; ‘விதாரணம்’ இத்யந்யே||௪(௪)||

Meaning of the commentary

The commentary identifies this class through the predominance of vayu qualities. Khara means rough, compared with the fruit of karkotaka; shishira means cold; and vishada is compared to dust-like clearness or non-sliminess. Glapana is explained as reducing sexual potency. Vicharana is explained as causing many alternatives or shifting thoughts in the mind. Other readings have vicharana-kara, understood as producing a particular kind of movement, while another reads vidharana.

Key terms

vAyavIya (vayaviya)
A substance in which qualities associated with vayu predominate.
khara
Rough, illustrated by the commentary with karkotaka fruit.
glapana
Explained here as reducing sexual potency.
vicAraNa (vicharana)
Explained as causing multiple alternatives or shifting considerations in the mind; variant readings give other senses.

Adhikarana ௭ (௪(௫)) · Śloka ௪

ஶ்லக்ஷ்ணஸூக்ஷ்மமதுவ்யவாயிவிஶதவிவிக்தமவ்யக்தரஸஂ ஶப்தபஹுலமாகாஶீயஂ; தந்மார்தவஶௌஷிர்யலாகவகரமிதி(௫) ||௪||

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श्लक्ष्णसूक्ष्ममृदुव्यवायिविशदविविक्तमव्यक्तरसं शब्दबहुलमाकाशीयं; तन्मार्दवशौषिर्यलाघवकरमिति(५) ||४||

Meaning of the śloka

A substance dominated by akasha is smooth, subtle, soft, vyavayi, clear and distinct, has no clearly manifest taste, and has sound as a prominent quality. It produces softness, porousness and lightness.

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ஆகாஶகுணோத்கர்ஷேணாகாஶீயஂ த்ரவ்யவிஶேஷஂ தர்ஶயந்நாஹ- ஶ்லக்ஷ்ணேத்யாதி| ஶ்லக்ஷ்ணஂ மஸணஂ, மது கோமலஂ, வ்யவாயீதி ஸமஸ்ததேஹஂ வ்யாப்ய பஶ்சாத் பாகஂ கச்சதி விஷமத்யவத், விவிக்தஂ பதக்பூதம், அவயவத்வாரேண ஶூந்யமித்யந்யே, அவ்யக்தரஸஂ மதுராதிரஸவிஶேஷாநுபலப்தேஃ| தஸ்ய கர்மாணி நிர்திஶந்நாஹ- தந்மார்தவேத்யாதி| ஶௌஷிர்யஂ சித்ரபாவஃ ||௪(௫)||

Meaning of the commentary

The commentary identifies this type through predominance of akasha qualities. Shlakshna means smooth and mridu means soft or tender. Vyavayi describes something that spreads throughout the body before undergoing digestion, with toxic liquor given as an example. Vivikta means separate or distinct; others explain it as empty through spaces between its parts. Its taste is called unmanifest because no particular rasa such as madhura can be perceived. Shaushirya means the condition of having openings or pores.

Key terms

AkAshIya (akashiya)
A substance in which qualities associated with akasha predominate.
vyavAyi (vyavayi)
Spreading through the whole body before undergoing digestion, according to the commentary.
avyaktarasa (avyakta-rasa)
Having no distinctly perceptible taste such as madhura.
shauShirya (shaushirya)
Porousness or the condition of having openings.

Adhikarana ௮ (௫) · Śloka ௫

அநேந நிதர்ஶநேந நாநௌஷதீபூதஂ ஜகதி கிஞ்சித்த்ரவ்யமஸ்தீதி கத்வா தஂ தஂ யுக்திவிஶேஷமர்தஂ சாபிஸமீக்ஷ்ய ஸ்வவீர்யகுணயுக்தாநி த்ரவ்யாணி கார்முகாணி பவந்தி | தாநி யதா குர்வந்தி ஸ காலஃ, யத் குர்வந்தி தத் கர்ம, யேந குர்வந்தி தத்வீர்யஂ, யத்ர குர்வந்தி தததிகரணஂ, யதா குர்வந்தி ஸ உபாயஃ, யந்நிஷ்பாதயந்தி தத் பலமிதி ||௫||

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अनेन निदर्शनेन नानौषधीभूतं जगति किञ्चिद्द्रव्यमस्तीति कृत्वा तं तं युक्तिविशेषमर्थं चाभिसमीक्ष्य स्ववीर्यगुणयुक्तानि द्रव्याणि कार्मुकाणि भवन्ति | तानि यदा कुर्वन्ति स कालः, यत् कुर्वन्ति तत् कर्म, येन कुर्वन्ति तद्वीर्यं, यत्र कुर्वन्ति तदधिकरणं, यथा कुर्वन्ति स उपायः, यन्निष्पादयन्ति तत् फलमिति ||५||

Meaning of the śloka

On this model, there is no substance in the world that cannot become medicinal. After examining the particular method of combining or preparing it and the intended purpose, substances endowed with their own virya and qualities become capable of action. The time when they act is kala; what they do is karma; that by which they act is virya; the locus where they act is adhikarana; the manner in which they act is upaya; and what they bring about is phala.

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இதாநீஂ ஸர்வஸ்யைவ ஜகதஃ ஸ்தாவரஜங்கமாக்யஸ்ய பாஞ்சபௌதிகத்வேந ஸர்வமௌஷதஂ க்ரியாகுணயோகாதிபிர்தர்ஶயந்நாஹ- அநேநேத்யாதி| நாநௌஷதிபூதமிதி அநௌஷதிபூதஂ த்ரவ்யஂ நாஸ்தீதி ஸம்பந்தஃ| யுக்திவிஶேஷமிதி யுக்திவிஶேஷோ யோஜநாவிஶேஷஸ்தோயாக்நிஸஂஸ்காரவாஸநபாவநாமாத்ராகாலாத்யபேக்ஷஃ| அர்தஂ சேதி| அர்தஃ ப்ரயோஜநஂ நாநாவ்யாதிநிர்காதநஂ, வீர்யஂ ஶக்திஃ ஶீதோஷ்ணாதயோ வாऽஷ்டௌ ஶக்திமந்தோ குணாஃ, குணா குர்வாதயஃ, அந்யே து வீர்யப்ரதாநா குணா வீர்யகுணாஸ்தே புநஃ ஸரத்வாதயஃ| கார்முகாணி கார்யகராணி| தாநி த்ரவ்யாணி யதா யஸ்மிந் காலே, க்ரியாஂ குர்வந்தி ஸ காலஃ; காலஶ்ச ஸஂவத்ஸராத்மா த்வாக்யஃ ஶீதோஷ்ணவர்ஷலக்ஷணஶ்சாதுராவஸ்திகஶ்சாபிப்ரேதஃ| யதித்யாதி கர்மஶப்தேநாத்ர பேஷஜத்ரவ்யவ்யாபாரஃ ஶோதநாதிருக்தஃ| யேநேத்யாதி| வீர்யமிதி ஶக்திஃ| யத்ரேத்யாதி| அதிகரணமிதி பஞ்சமஹாபூதஶரீரிஸமவாயிலக்ஷணஃ புருஷோऽதிகரணம்| யதேத்யாதி| யேந ஸ்வரஸகல்கஶதஶீதபாண்டகததைலலேஹமோதகோத்காரிகாதிப்ரகாரேண குர்வந்தி ஸ உபாயஃ| யதிதி ஸ்வாஸ்த்யமஸ்வாஸ்த்யஂ வா||௫||

Meaning of the commentary

Because the whole world, including stationary and moving beings, is understood as composed of the five elements, the commentary says that anything may serve medicinally when its action, qualities and combination are properly considered. Yukti-visesha is a particular mode of formulation or use that depends on such factors as water, heating, processing, impregnation, repeated steeping, quantity and time. Artha is the intended purpose, described here as removing various diseases. Virya may mean power, or the eight potent qualities beginning with cold and hot; guna includes qualities beginning with guru, while another view calls qualities such as mobility virya-gunas because potency predominates in them. Karmuka means capable of producing an effect. Kala includes season and conditions of cold, heat and rain, as well as the patient's stage. Karma is the medicinal operation, such as shodhana; adhikarana is the person constituted by the conjunction of the five great elements and the embodied self; upaya is the form of administration, such as expressed juice, paste, decoction, cold infusion, phanta, ghee, oil, linctus, modaka or utkarika; and phala may be health or ill health.

Key terms

yuktivisheSha (yukti-vishesha)
A particular method of formulation or use, assessed in relation to preparation, quantity, time and other factors.
kArmukANi (karmukani)
Capable of producing an effect or action.
adhikaraNa (adhikarana)
The locus in which an action occurs, explained here as the embodied person.
upAya (upaya)
The method or dosage form through which the action is carried out.
phala
The result produced, stated here as health or ill health.

Adhikarana ௯ (௬-௯) · Śloka ௯

தத்ர, விரேசநத்ரவ்யாணி பதிவ்யம்புகுணபூயிஷ்டாநி, பதிவ்யாபோ குர்வ்யஃ, தாநி குருத்வாததோ கச்சந்தி, தஸ்மாத்விரேசநமதோகுணபூயிஷ்டமநுமாநாத் ; வமநத்ரவ்யாண்யக்நிவாயுகுணபூயிஷ்டாநி, அக்நிவாயு ஹி லகூ, லகுத்வாச்ச தாந்யூர்த்வமுத்திஷ்டந்தி, தஸ்மாத்வமநமப்யூர்த்வகுணபூயிஷ்டம்; உபயகுணபூயிஷ்டமுபயதோபாகம்; ஆகாஶகுணபூயிஷ்டஂ ஸஂஶமநஂ; ஸாங்க்ராஹிகமநிலகுணபூயிஷ்டம், அநிலஸ்ய ஶோஷணாத்மகத்வாத்; தீபநமக்நிகுணபூயிஷ்டஂ, தத்ஸமாநத்வாத்; லேகநமநிலாநலகுணபூயிஷ்டஂ; பஂஹணஂ பதிவ்யம்புகுணபூயிஷ்டம்; ஏவமௌஷதகர்மாண்யநுமாநாத் ஸாதயேத் ||௬|| பவந்தி சாத்ர- பூதேஜோவாரிஜைர்த்ரவ்யைஃ ஶமஂ யாதி ஸமீரணஃ | பூம்யம்புவாயுஜைஃ பித்தஂ க்ஷிப்ரமாப்நோதி நிர்வதிம் ||௭|| கதேஜோऽநிலஜைஃ ஶ்லேஷ்மா ஶமமேதி ஶரீரிணாம் | வியத்பவநஜாதாப்யாஂ வத்திமப்யேதி மாருதஃ ||௮|| ஆக்நேயமேவ யத்த்ரவ்யஂ தேந பித்தமுதீர்யதே | வஸுதாஜலஜாதாப்யாஂ பலாஸஃ பரிவர்ததே ||௯||

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तत्र, विरेचनद्रव्याणि पृथिव्यम्बुगुणभूयिष्ठानि, पृथिव्यापो गुर्व्यः, तानि गुरुत्वादधो गच्छन्ति, तस्माद्विरेचनमधोगुणभूयिष्ठमनुमानात् ; वमनद्रव्याण्यग्निवायुगुणभूयिष्ठानि, अग्निवायु हि लघू, लघुत्वाच्च तान्यूर्ध्वमुत्तिष्ठन्ति, तस्माद्वमनमप्यूर्ध्वगुणभूयिष्ठम्; उभयगुणभूयिष्ठमुभयतोभागम्; आकाशगुणभूयिष्ठं संशमनं; साङ्ग्राहिकमनिलगुणभूयिष्ठम्, अनिलस्य शोषणात्मकत्वात्; दीपनमग्निगुणभूयिष्ठं, तत्समानत्वात्; लेखनमनिलानलगुणभूयिष्ठं; बृंहणं पृथिव्यम्बुगुणभूयिष्ठम्; एवमौषधकर्माण्यनुमानात् साधयेत् ||६|| भवन्ति चात्र- भूतेजोवारिजैर्द्रव्यैः शमं याति समीरणः | भूम्यम्बुवायुजैः पित्तं क्षिप्रमाप्नोति निर्वृतिम् ||७|| खतेजोऽनिलजैः श्लेष्मा शममेति शरीरिणाम् | वियत्पवनजाताभ्यां वृद्धिमभ्येति मारुतः ||८|| आग्नेयमेव यद्द्रव्यं तेन पित्तमुदीर्यते | वसुधाजलजाताभ्यां बलासः परिवर्धते ||९||

Meaning of the śloka

Purgative substances are understood as predominantly possessing the qualities of prithivi and ap; because these are heavy, they move downward. Emetic substances predominantly possess agni and vayu qualities; because these are light, they rise upward. A substance acting in both directions has both sets of qualities. A shamana substance is predominantly associated with akasha; a sangrahika substance with anila because of its drying nature; a dipana substance with agni because of similarity; a lekhana substance with anila and anala; and a brimhana substance with prithivi and ap. In this way, medicinal actions are to be inferred. Substances arising from earth, fire and water calm vata; those arising from earth, water and air calm pitta; those arising from space, fire and air calm shleshma. Substances arising from space and air increase vata; a substance solely of fiery character increases pitta; and those arising from earth and water increase balasa.

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தத்ரேத்யாதி| குருத்வாதிதி குருத்வலகுத்வே சேஹ ப்ரபாவவிஶேஷாதிஷ்டிதே த்ரிவதாதிமதநபலாதித்ரவ்யஸமவேதே க்ராஹ்யே, ந து குருத்வலகுத்வமாத்ரே; அந்யதா மத்ஸ்யபிஷ்டாந்நமஸூராதீநாஂ விரேசகத்வஂ கபிஞ்ஜலலாவாதீநாஂ ச வாமநீயத்வஂ ஸ்யாத்| அதோ கச்சந்தி உபலாதிவத்| அதோகுணபூயிஷ்டஂ பதிவ்யம்புகுணபூயிஷ்டமித்யர்தஃ| வமநேத்யாதி ஊர்த்வமுத்திஷ்டந்தீதி தூமவஜ்ஜ்வாலாவச்ச| வமநத்ரவ்யமூர்த்வகுணபூயிஷ்டம் அக்நிவாயுகுணபூயிஷ்டமித்யர்தஃ| உபயகுணபூயிஷ்டமிதி விரேசநவமநநிர்திஷ்டபூதசதுஷ்டயகுணபூயிஷ்டமித்யர்தஃ| ஸஂஶமநமிதி “ந ஶோதயதி யத்தோஷாந் ஸமாந்நோதீரயத்யபி| ஸமீகரோதி க்ருத்தாஂஶ்ச தத் ஸஂஶமநமுச்யதே” இதி| லேகநஂ கபமேதஸோஃ| நிர்வதிஃ ஶாந்திஃ||௬-௯||

Meaning of the commentary

The commentary cautions that heaviness and lightness here must be understood as joined with a specific prabhava in substances such as trivrit and madanaphala, rather than as heaviness or lightness alone. Otherwise fish, flour preparations and lentils would necessarily be purgative, while birds such as kapinjala and lava would necessarily be emetic. Downward movement is compared to a stone; upward movement to smoke and flame. A substance acting both ways predominantly has the qualities of all four elements identified for purgation and emesis. Shamana is defined as that which neither expels balanced doshas nor provokes them, but brings aggravated doshas toward balance. Lekhana is specified in relation to kapha and medas, and nirvriti means calming or relief.

Key terms

virecana (virechana)
Downward purgative action in the source's classification.
vamana
Upward emetic action in the source's classification.
prabhAvavisheSha (prabhava-vishesha)
A particular specific potency that the commentary says must accompany heaviness or lightness.
saMshamana (samshamana)
An action said to avoid expelling or provoking balanced doshas and to calm aggravated ones.
lekhana
A reducing or scraping action, specified by the commentary in relation to kapha and medas.
bRuMhaNa (brimhana)
A nourishing or building action associated here with earth and water qualities.

Adhikarana ௧௦ (௧௦) · Śloka ௧௦

ஏவமேதத்குணாதிக்யஂ த்ரவ்யே த்ரவ்யே விநிஶ்சிதம் | த்விஶோ வா பஹுஶோ வாऽபி ஜ்ஞாத்வா தோஷேஷு சாசரேத் ||௧௦||

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एवमेतद्गुणाधिक्यं द्रव्ये द्रव्ये विनिश्चितम् | द्विशो वा बहुशो वाऽपि ज्ञात्वा दोषेषु चाचरेत् ||१०||

Meaning of the śloka

In this way, determine which qualities predominate in each substance. Having understood their relation to pairs of doshas or to multiple doshas, one should act accordingly.

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ஏவமித்யாதி| ஏவமநேந ப்ரகாரேண| ஏதத் பூர்வோக்தம்| த்விஶ இதி த்வயோர்த்வயோர்தோஷயோஃ| பஹுஶ இதி பஹூநாஂ தோஷாணாமித்யர்தஃ| தோஷேஷு சாசரேதிதி சகாராத்ரோகேஷ்வப்யேவமாசரேதிதி ஸமுச்சீயதே||௧௦||

Meaning of the commentary

'In this way' refers to the method described previously, and 'this' refers to the predominance of qualities already explained. 'In pairs' means in relation to each pair of doshas, while 'multiply' means in relation to many doshas. The word 'and' in the instruction to act regarding the doshas also includes acting in the same manner with regard to diseases.

Key terms

guNAdhikya (gunadhikya)
Predominance of a particular quality within a substance.
dravya
A substance whose predominant qualities are to be determined.
doSha (dosha)
A bodily regulatory factor considered here singly in combinations of two or in larger combinations.

Adhikarana ௧௧ (௧௧) · Śloka ௧௧

தத்ர ய இமே குணா வீர்யஸஞ்ஜ்ஞகாஃ ஶீதோஷ்ணஸ்நிக்தரூக்ஷமதுதீக்ஷ்ணபிச்சிலவிஶதாஸ்தேஷாஂ தீக்ஷ்ணோஷ்ணாவாக்நேயௌ, ஶீதபிச்சிலாவம்புகுணபூயிஷ்டௌ , பதிவ்யம்புகுணபூயிஷ்டஃ ஸ்நேஹஃ, தோயாகாஶகுணபூயிஷ்டஂ மதுத்வஂ, வாயுகுணபூயிஷ்டஂ ரௌக்ஷ்யஂ, க்ஷிதிஸமீரணகுணபூயிஷ்டஂ வைஶத்யஂ; விபாகாவுக்தகுணௌ | தத்ர, உஷ்ணஸ்நிக்தௌ வாதக்நௌ, ஶீதமதுபிச்சிலாஃ பித்தக்நாஃ, தீக்ஷ்ணரூக்ஷவிஶதாஃ ஶ்லேஷ்மக்நாஃ குருபாகோ வாதபித்தக்நஃ, லகுபாகஃ ஶ்லேஷ்மக்நஃ | தேஷாஂ மதுஶீதோஷ்ணாஃ ஸ்பர்ஶக்ராஹ்யாஃ, பிச்சிலவிஶதௌ சக்ஷுஃஸ்பர்ஶாப்யாஂ, ஸ்நிக்தரூக்ஷௌ சக்ஷுஷா, தீக்ஷ்ணோ முகே துஃகோத்பாதநாத் | குருபாகஃ ஸஷ்டவிண்மூத்ரதயா கபோத்க்லேஶேந ச, லகுர்பத்தவிண்மூத்ரதயா மாருதகோபேந ச | தத்ர துல்யகுணேஷு பூதேஷு ரஸவைஶேஷ்யமுபலக்ஷயேத் | தத்யதா- மதுரோ குருஶ்ச பார்திவஃ, மதுரஃ ஸ்நிக்தஶ்சாப்ய இதி ||௧௧||

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तत्र य इमे गुणा वीर्यसञ्ज्ञकाः शीतोष्णस्निग्धरूक्षमृदुतीक्ष्णपिच्छिलविशदास्तेषां तीक्ष्णोष्णावाग्नेयौ, शीतपिच्छिलावम्बुगुणभूयिष्ठौ , पृथिव्यम्बुगुणभूयिष्ठः स्नेहः, तोयाकाशगुणभूयिष्ठं मृदुत्वं, वायुगुणभूयिष्ठं रौक्ष्यं, क्षितिसमीरणगुणभूयिष्ठं वैशद्यं; विपाकावुक्तगुणौ | तत्र, उष्णस्निग्धौ वातघ्नौ, शीतमृदुपिच्छिलाः पित्तघ्नाः, तीक्ष्णरूक्षविशदाः श्लेष्मघ्नाः गुरुपाको वातपित्तघ्नः, लघुपाकः श्लेष्मघ्नः | तेषां मृदुशीतोष्णाः स्पर्शग्राह्याः, पिच्छिलविशदौ चक्षुःस्पर्शाभ्यां, स्निग्धरूक्षौ चक्षुषा, तीक्ष्णो मुखे दुःखोत्पादनात् | गुरुपाकः सृष्टविण्मूत्रतया कफोत्क्लेशेन च, लघुर्बद्धविण्मूत्रतया मारुतकोपेन च | तत्र तुल्यगुणेषु भूतेषु रसवैशेष्यमुपलक्षयेत् | तद्यथा- मधुरो गुरुश्च पार्थिवः, मधुरः स्निग्धश्चाप्य इति ||११||

Meaning of the śloka

Among the qualities designated as virya—cold, hot, unctuous, dry, soft, sharp, slimy and clear—sharpness and heat are predominantly fiery; coldness and sliminess predominantly watery; unctuousness predominantly earthy and watery; softness predominantly watery and spatial; dryness predominantly airy; and clarity predominantly earthy and airy. The qualities of the two vipakas have already been stated. Heat and unctuousness counter vata; coldness, softness and sliminess counter pitta; sharpness, dryness and clarity counter shleshma. Heavy vipaka counters vata and pitta, while light vipaka counters shleshma. Softness, coldness and heat are known by touch; sliminess and clarity by sight and touch; unctuousness and dryness by sight; and sharpness by the discomfort it produces in the mouth. Heavy vipaka is recognized by free passage of feces and urine and excitation of kapha, while light vipaka is recognized by restraint of feces and urine and aggravation of maruta. Where elements possess similar qualities, a distinction of taste should be observed: what is predominantly earthy is sweet and heavy, while what is predominantly watery is sweet and unctuous.

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தத்ரேத்யாதி| இமே வக்ஷ்யமாணாஃ| விபாகயோர்மதுரகடுகயோஃ ப்ராகுக்தா குணாஃ| தத்ரோஷ்ணேத்யாதி உஷ்ணஸ்நிக்தௌ வீர்யஸஞ்ஜ்ஞௌ குணௌ| தேஷாமஷ்டாநாஂ வீர்யாணாஂ மத்யே| முகே துஃகோத்பாதநாதிதி அத்ர சார்தோ த்ரஷ்டவ்யஃ, தேந க்ராணதுஃகோத்பாதநாச்சேதி த்ரஷ்டவ்யம்| ஸ்நிக்தஶ்சேதி சாகாராத்குருஶ்ச||௧௧||

Meaning of the commentary

The opening refers to the eight qualities about to be described as virya. The qualities of the two vipakas—sweet and pungent—were explained earlier. In the statement beginning with heat and unctuousness, both are qualities bearing the designation virya and are being considered among the eight viryas. Where the verse says that sharpness is known from discomfort in the mouth, the conjunction is understood to add discomfort in the nose as another sign. Likewise, the conjunction in 'sweet and unctuous' also adds heaviness to the description of the water-predominant case.

Key terms

vIryasa~jj~jakAH guNAH (viryasanjnaka gunah)
The eight qualities designated as virya: cold, hot, unctuous, dry, soft, sharp, slimy and clear.
gurupAka (gurupaka)
Heavy vipaka, identified in the passage through its stated effects on elimination and kapha.
laghupAka (laghupaka)
Light vipaka, identified in the passage through its stated effects on elimination and maruta.
bhUyiShTha (bhuyishtha)
Predominantly composed of or characterized by a named element.
rasavaisheShya (rasavaisheshya)
A distinguishing feature of taste used where elemental qualities otherwise appear similar.

Adhikarana ௧௨ (௧௨) · Śloka ௧௨

பவதி சாத்ர- குணா ய உக்தா த்ரவ்யேஷு ஶரீரேஷ்வபி தே ததா | ஸ்தாநவத்திக்ஷயாஸ்தஸ்மாத்தேஹிநாஂ த்ரவ்யஹேதுகாஃ ||௧௨||

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भवति चात्र- गुणा य उक्ता द्रव्येषु शरीरेष्वपि ते तथा | स्थानवृद्धिक्षयास्तस्माद्देहिनां द्रव्यहेतुकाः ||१२||

Meaning of the śloka

The qualities described in substances are likewise present in bodies. Therefore, the maintenance, increase and decrease occurring in embodied beings are caused by substances.

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குணா இத்யாதி| குணா விஂஶதிரதிகா வா| ஸ்தாநஂ தோஷதாதுமலஸாம்யேநாவஸ்தாநஂ, வத்திர்தோஷாதேராதிக்யஂ, க்ஷயஃ ஹ்ராஸோ தோஷாதீநாம்| த்ரவ்யஹேதுகாஃ பாஞ்சபௌதிகத்ரவ்யஹேதுகாஃ||௧௨||

Meaning of the commentary

The qualities intended are the twenty qualities, or possibly more. 'Maintenance' means remaining in a balanced state of doshas, dhatus and malas; 'increase' means an excess of a dosha or another such constituent; and 'decrease' means their diminution. The substances said to cause these states are substances composed of the five elements.

Key terms

sthAna (sthana)
Maintenance in the balanced state of doshas, dhatus and malas.
vRuddhi (vriddhi)
Increase or excess of a dosha or another bodily constituent.
kShaya (kshaya)
Decrease or diminution of doshas or other bodily constituents.
pA~jcabhautika dravya (panchabhautika dravya)
A substance constituted from the five elements.

Adhikarana புஷ்பிகா · Śloka ௪௧

இதி ஸுஶ்ருதஸஂஹிதாயாஂ ஸூத்ரஸ்தாநே த்ரவ்யவிஶேஷவிஜ்ஞாநீயோ நாமைகசத்வாரிஂஶத்தமோऽத்யாயஃ ||௪௧||

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इति सुश्रुतसंहितायां सूत्रस्थाने द्रव्यविशेषविज्ञानीयो नामैकचत्वारिंशत्तमोऽध्यायः ||४१||

Meaning of the śloka

Thus ends the forty-first chapter, called Dravyavisheshavijnaniya, in the Sutrasthana of the Sushruta Samhita.

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இதி ஶ்ரீடல்ஹ(ஹ்ல)ணவிரசிதாயாஂ நிபந்தஸங்க்ரஹாக்யாயாஂ ஸுஶ்ருதவ்யாக்யாயாஂ ஸூத்ரஸ்தாநே ஏகசத்வாரிஂஶத்தமோऽத்யாயஃ||௪௧||

Meaning of the commentary

Thus ends the forty-first chapter of the Sutrasthana in Shri Dalhana's commentary on Sushruta entitled Nibandhasangraha.

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