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AYANAACADEMYby Dr Vijaya Dwarampudi
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41. dravyaviśēṣavijñānīyādhyāyaḥ

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Adhikarana 1 (1-2) · Śloka 2

athātō dravyaviśēṣavijñānīyamadhyāyaṁ vyākhyāsyāmaḥ ||1|| yathōvāca bhagavān dhanvantariḥ ||2||

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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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athāta ityādi| dravyasya viśēṣō bhēdaḥ pārthivādikaḥ||1-2||

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 2 (3) · Śloka 3

tatra pr̥thivyaptējōvāyvākāśānāṁ samudāyāddravyābhinirvr̥ttiḥ, utkarṣastvabhivyañjakō bhavati- idaṁ pārthivamidamāpyamidaṁ taijasamidaṁ vāyavyamidamākāśīyamiti ||3||

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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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tatra sarvēṣāmēva dravyāṇāṁ pañcabhūtābhinirvr̥ttatvāt pr̥thagdravyāṇāṁ pr̥thivyādyārabdhānāṁ paramārthabhēdō nāstītyutkarṣōpādhibhēdaṁ darśayannāha- tatrētyādi| samudāyāt samavāyāt| dravyābhinirvr̥ttirdravyajanma| abhivyañjakō jñāpakaḥ||3||

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 3 (4(1)) · Śloka 4

tatra sthūlasāndramandasthiragurukaṭhinaṁ gandhabahulamīṣatkaṣāyaṁ prāyaśō madhuramiti pārthivaṁ; tat sthairyabalagauravasaṅghātōpacayakaraṁ viśēṣataścādhōgatisvabhāvamiti(1) |4|

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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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tatra prabhūtaṁ dravyābhivyaktikāraṇaṁ pr̥thivyādibhūtaguṇōtkarṣaṁ nirdiśannāha- tatra sthūlētyādi| sthūlaḥ sūkṣmaviparītaḥ, sāndrastanuviparyayaḥ, mandastīkṣṇaviparyayaḥ, saraviparītaḥ sthiraḥ, guruścirapākī, kaṭhinō mr̥duviparītaḥ| pārthivasya lakṣaṇābhidhānēna guṇavattvamabhidhāya kriyāvattvaṁ darśayannāha- tatra sthairyētyādi| sthairyamacalatvaṁ, saṅghātaḥ kāṭhinyam, upacayō br̥ṁhaṇam||4(1)||

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 4 (4 (2)) · Śloka 4

śītastimitasnigdhamandagurusarasāndramr̥dupicchilaṁ rasabahulamīṣatkaṣāyāmlalavaṇaṁ madhurarasaprāyamāpyaṁ; tat snēhanahlādanaklēdanabandhanaviṣyandanakaramiti;(2) |4|

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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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idānīmāpyadravyamabguṇōtkarṣēṇa bhinnaṁ darśayannāha- śītamityādi| stimitamārdraṁ, jaḍamityanyē| āpyasya lakṣaṇābhidhānēna guṇavattvamabhidhāya kriyāvattvaṁ darśayannāha- tat snēhanētyādi| hlādanaṁ sukhōtpādanaṁ, klēdanamārdrabhāvaḥ, bandhanaṁ saṁhatyāpādanaṁ, viṣyandanaṁ dravasrutiḥ||4 (2)||

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 5 (4(3)) · Śloka 4

uṣṇatīkṣṇasūkṣmarūkṣakharalaghuviśadaṁ rūpabahulamīṣadamlalavaṇaṁ kaṭukarasaprāyaṁ viśēṣataścōrdhvagatisvabhāvamiti taijasaṁ; taddahanapacanadāraṇatāpanaprakāśanaprabhāvarṇakaramiti;(3) |4|

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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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āgnēyadravyalakṣaṇaṁ tadbhūtaguṇōtkarṣēṇa darśayannāha- uṣṇētyādi| tīkṣṇaṁ rājikāmaricādivat, sūkṣmaṁ srōtōnusaraṇaśīlaṁ, viśadaṁ picchilaviparītam| tasya kriyāvattvaṁ darśayannāha- dahanētyādi| dahanaṁ bhasmasātkaraṇaṁ, pacanamāhārādipākaḥ, dāraṇaṁ vraṇādēḥ, tāpanaṁ śarīrādisantāpanaṁ, prakāśanamabhivyaktiḥ, prabhā tējaḥ, varṇō gaurādiḥ||4(3)||

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 6 (4(4)) · Śloka 4

sūkṣmarūkṣakharaśiśiralaghuviśadaṁ sparśabahulamīṣattiktaṁ viśēṣataḥ kaṣāyamiti vāyavīyaṁ; tadvaiśadyalāghavaglapanavirūkṣaṇavicāraṇakaramiti;(4) |4|

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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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vāyuguṇōtkarṣādvāyavyaṁ dravyaviśēṣaṁ darśayannāha- sūkṣmētyādi| kharaṁ karkōṭakaphalavat, śiśiraṁ śītaṁ, viśadaṁ dhūlivat| tasyaiva karma darśayannāha- tadvaiśadyētyādi| glapanamavr̥ṣyatvaṁ, vicāraṇaṁ manasō'nēkavikalpakāraṇaṁ; ‘vicaraṇakaram’ ityanyē paṭhanti, tatra gativiśēṣakaramityarthaḥ; ‘vidhāraṇam’ ityanyē||4(4)||

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 7 (4(5)) · Śloka 4

ślakṣṇasūkṣmamr̥duvyavāyiviśadaviviktamavyaktarasaṁ śabdabahulamākāśīyaṁ; tanmārdavaśauṣiryalāghavakaramiti(5) ||4||

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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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ākāśaguṇōtkarṣēṇākāśīyaṁ dravyaviśēṣaṁ darśayannāha- ślakṣṇētyādi| ślakṣṇaṁ masr̥ṇaṁ, mr̥du kōmalaṁ, vyavāyīti samastadēhaṁ vyāpya paścāt pākaṁ gacchati viṣamadyavat, viviktaṁ pr̥thagbhūtam, avayavadvārēṇa śūnyamityanyē, avyaktarasaṁ madhurādirasaviśēṣānupalabdhēḥ| tasya karmāṇi nirdiśannāha- tanmārdavētyādi| śauṣiryaṁ chidrabhāvaḥ ||4(5)||

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 8 (5) · Śloka 5

anēna nidarśanēna nānauṣadhībhūtaṁ jagati kiñciddravyamastīti kr̥tvā taṁ taṁ yuktiviśēṣamarthaṁ cābhisamīkṣya svavīryaguṇayuktāni dravyāṇi kārmukāṇi bhavanti | tāni yadā kurvanti sa kālaḥ, yat kurvanti tat karma, yēna kurvanti tadvīryaṁ, yatra kurvanti tadadhikaraṇaṁ, yathā kurvanti sa upāyaḥ, yanniṣpādayanti tat phalamiti ||5||

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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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idānīṁ sarvasyaiva jagataḥ sthāvarajaṅgamākhyasya pāñcabhautikatvēna sarvamauṣadhaṁ kriyāguṇayōgādibhirdarśayannāha- anēnētyādi| nānauṣadhibhūtamiti anauṣadhibhūtaṁ dravyaṁ nāstīti sambandhaḥ| yuktiviśēṣamiti yuktiviśēṣō yōjanāviśēṣastōyāgnisaṁskāravāsanabhāvanāmātrākālādyapēkṣaḥ| arthaṁ cēti| arthaḥ prayōjanaṁ nānāvyādhinirghātanaṁ, vīryaṁ śaktiḥ śītōṣṇādayō vā'ṣṭau śaktimantō guṇāḥ, guṇā gurvādayaḥ, anyē tu vīryapradhānā guṇā vīryaguṇāstē punaḥ saratvādayaḥ| kārmukāṇi kāryakarāṇi| tāni dravyāṇi yadā yasmin kālē, kriyāṁ kurvanti sa kālaḥ; kālaśca saṁvatsarātmā r̥tvākhyaḥ śītōṣṇavarṣalakṣaṇaścāturāvasthikaścābhiprētaḥ| yadityādi karmaśabdēnātra bhēṣajadravyavyāpāraḥ śōdhanādiruktaḥ| yēnētyādi| vīryamiti śaktiḥ| yatrētyādi| adhikaraṇamiti pañcamahābhūtaśarīrisamavāyilakṣaṇaḥ puruṣō'dhikaraṇam| yathētyādi| yēna svarasakalkaśr̥taśītaphāṇṭaghr̥tatailalēhamōdakōtkārikādiprakārēṇa kurvanti sa upāyaḥ| yaditi svāsthyamasvāsthyaṁ vā||5||

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 9 (6-9) · Śloka 9

tatra, virēcanadravyāṇi pr̥thivyambuguṇabhūyiṣṭhāni, pr̥thivyāpō gurvyaḥ, tāni gurutvādadhō gacchanti, tasmādvirēcanamadhōguṇabhūyiṣṭhamanumānāt ; vamanadravyāṇyagnivāyuguṇabhūyiṣṭhāni, agnivāyu hi laghū, laghutvācca tānyūrdhvamuttiṣṭhanti, tasmādvamanamapyūrdhvaguṇabhūyiṣṭham; ubhayaguṇabhūyiṣṭhamubhayatōbhāgam; ākāśaguṇabhūyiṣṭhaṁ saṁśamanaṁ; sāṅgrāhikamanilaguṇabhūyiṣṭham, anilasya śōṣaṇātmakatvāt; dīpanamagniguṇabhūyiṣṭhaṁ, tatsamānatvāt; lēkhanamanilānalaguṇabhūyiṣṭhaṁ; br̥ṁhaṇaṁ pr̥thivyambuguṇabhūyiṣṭham; ēvamauṣadhakarmāṇyanumānāt sādhayēt ||6|| bhavanti cātra- bhūtējōvārijairdravyaiḥ śamaṁ yāti samīraṇaḥ | bhūmyambuvāyujaiḥ pittaṁ kṣipramāpnōti nirvr̥tim ||7|| khatējō'nilajaiḥ ślēṣmā śamamēti śarīriṇām | viyatpavanajātābhyāṁ vr̥ddhimabhyēti mārutaḥ ||8|| āgnēyamēva yaddravyaṁ tēna pittamudīryatē | vasudhājalajātābhyāṁ balāsaḥ parivardhatē ||9||

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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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tatrētyādi| gurutvāditi gurutvalaghutvē cēha prabhāvaviśēṣādhiṣṭhitē trivr̥tādimadanaphalādidravyasamavētē grāhyē, na tu gurutvalaghutvamātrē; anyathā matsyapiṣṭānnamasūrādīnāṁ virēcakatvaṁ kapiñjalalāvādīnāṁ ca vāmanīyatvaṁ syāt| adhō gacchanti upalādivat| adhōguṇabhūyiṣṭhaṁ pr̥thivyambuguṇabhūyiṣṭhamityarthaḥ| vamanētyādi ūrdhvamuttiṣṭhantīti dhūmavajjvālāvacca| vamanadravyamūrdhvaguṇabhūyiṣṭham agnivāyuguṇabhūyiṣṭhamityarthaḥ| ubhayaguṇabhūyiṣṭhamiti virēcanavamananirdiṣṭabhūtacatuṣṭayaguṇabhūyiṣṭhamityarthaḥ| saṁśamanamiti “na śōdhayati yaddōṣān samānnōdīrayatyapi| samīkarōti kruddhāṁśca tat saṁśamanamucyatē” iti| lēkhanaṁ kaphamēdasōḥ| nirvr̥tiḥ śāntiḥ||6-9||

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 10 (10) · Śloka 10

ēvamētadguṇādhikyaṁ dravyē dravyē viniścitam | dviśō vā bahuśō vā'pi jñātvā dōṣēṣu cācarēt ||10||

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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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ēvamityādi| ēvamanēna prakārēṇa| ētat pūrvōktam| dviśa iti dvayōrdvayōrdōṣayōḥ| bahuśa iti bahūnāṁ dōṣāṇāmityarthaḥ| dōṣēṣu cācarēditi cakārādrōgēṣvapyēvamācarēditi samuccīyatē||10||

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 11 (11) · Śloka 11

tatra ya imē guṇā vīryasañjñakāḥ śītōṣṇasnigdharūkṣamr̥dutīkṣṇapicchilaviśadāstēṣāṁ tīkṣṇōṣṇāvāgnēyau, śītapicchilāvambuguṇabhūyiṣṭhau , pr̥thivyambuguṇabhūyiṣṭhaḥ snēhaḥ, tōyākāśaguṇabhūyiṣṭhaṁ mr̥dutvaṁ, vāyuguṇabhūyiṣṭhaṁ raukṣyaṁ, kṣitisamīraṇaguṇabhūyiṣṭhaṁ vaiśadyaṁ; vipākāvuktaguṇau | tatra, uṣṇasnigdhau vātaghnau, śītamr̥dupicchilāḥ pittaghnāḥ, tīkṣṇarūkṣaviśadāḥ ślēṣmaghnāḥ gurupākō vātapittaghnaḥ, laghupākaḥ ślēṣmaghnaḥ | tēṣāṁ mr̥duśītōṣṇāḥ sparśagrāhyāḥ, picchilaviśadau cakṣuḥsparśābhyāṁ, snigdharūkṣau cakṣuṣā, tīkṣṇō mukhē duḥkhōtpādanāt | gurupākaḥ sr̥ṣṭaviṇmūtratayā kaphōtklēśēna ca, laghurbaddhaviṇmūtratayā mārutakōpēna ca | tatra tulyaguṇēṣu bhūtēṣu rasavaiśēṣyamupalakṣayēt | tadyathā- madhurō guruśca pārthivaḥ, madhuraḥ snigdhaścāpya iti ||11||

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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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tatrētyādi| imē vakṣyamāṇāḥ| vipākayōrmadhurakaṭukayōḥ prāguktā guṇāḥ| tatrōṣṇētyādi uṣṇasnigdhau vīryasañjñau guṇau| tēṣāmaṣṭānāṁ vīryāṇāṁ madhyē| mukhē duḥkhōtpādanāditi atra cārthō draṣṭavyaḥ, tēna ghrāṇaduḥkhōtpādanāccēti draṣṭavyam| snigdhaścēti cākārādguruśca||11||

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 12 (12) · Śloka 12

bhavati cātra- guṇā ya uktā dravyēṣu śarīrēṣvapi tē tathā | sthānavr̥ddhikṣayāstasmāddēhināṁ dravyahētukāḥ ||12||

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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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guṇā ityādi| guṇā viṁśatiradhikā vā| sthānaṁ dōṣadhātumalasāmyēnāvasthānaṁ, vr̥ddhirdōṣādērādhikyaṁ, kṣayaḥ hrāsō dōṣādīnām| dravyahētukāḥ pāñcabhautikadravyahētukāḥ||12||

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 puṣpikā · Śloka 41

iti suśrutasaṁhitāyāṁ sūtrasthānē dravyaviśēṣavijñānīyō nāmaikacatvāriṁśattamō'dhyāyaḥ ||41||

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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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iti śrīḍalha(hla)ṇaviracitāyāṁ nibandhasaṅgrahākhyāyāṁ suśrutavyākhyāyāṁ sūtrasthānē ēkacatvāriṁśattamō'dhyāyaḥ||41||

Meaning of the commentary

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

← 40. dravyarasaguṇavīryavipākavijñānīyādhyāyaḥ42. rasaviśēṣavijñānīyādhyāyaḥ →