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AYANAACADEMYby Dr Vijaya Dwarampudi
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४. प्रभाषणीयाध्यायः

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Adhikarana १ (१-२) · Śloka २

अथातः प्रभाषणीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२||

Meaning of the śloka

Now we shall explain the chapter on exposition, as taught by the venerable Dhanvantari.

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अधीतशास्त्रस्य पुनरर्थतो व्याख्यानं प्रभाषणं, तदधिकृत्य कृतोऽध्यायः प्रभाषणीयः||१-२||

Meaning of the commentary

Prabhashana means explaining the meaning of a text after it has been studied. This chapter takes its name from that subject.

Key terms

prabhAShaNaM (prabhāṣaṇam)
Exposition of the meaning of a text already studied.

Adhikarana २ (३-४) · Śloka ४

अधिगतमप्यध्ययनमप्रभाषितमर्थतः खरस्य चन्दनभार इव केवलं परिश्रमकरं भवति ||३|| भवति चात्र- यथा खरश्चन्दनभारवाही भारस्य वेत्ता न तु चन्दनस्य | एवं हि शास्त्राणि बहून्यधीत्य चार्थेषु मूढाः खरवद्वहन्ति ||४||

Meaning of the śloka

Even completed textual study brings only toil if its meaning has not been explained. It is like a donkey carrying sandalwood: the animal knows the weight, but not the sandalwood's worth. Similarly, those who have studied many texts but remain ignorant of their meanings merely carry them like a donkey carrying a load.

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इदानीं प्रभाषणस्य प्रयोजनं दर्शयितुमाह- अधिगतमित्यादि| एतेनैतदुक्तं- सगुणमपि चन्दनं वोढुर्गर्दभस्य तद्गुणानजानतः केवलं यथा भारो भवति, तद्वदधीतमपि शास्त्रमर्थद्वारेणाप्रभाषितं तदध्येतुः पुरुषस्य केवलं परिश्रमकरं भवतीत्यर्थः| अन्ये तु ‘अप्रभाषितं’ इत्यत्र ‘अननुभाषितं’ इति पठन्ति, व्याख्यानयन्ति च- अनुशब्दः पश्चादर्थः; तेनाध्ययनस्यानु पश्चादर्थतः प्रकर्षेण भाषणमनुभाषणं, न कथमपि प्रथमम्| अर्थेषु मूढा अज्ञानाद् गर्दभवच्छास्त्रं वहन्ति||३-४||

Meaning of the commentary

The comparison explains why exposition is necessary. Sandalwood has valuable qualities, but the donkey carrying it does not understand them and experiences only the burden. Likewise, a learned text becomes mere labour for a student if it has not been explained through its meaning. Some read ananubhashitam instead of aprabhashitam. They take anu to mean 'after': detailed explanation of meaning follows textual study and is not to precede it. Ignorance of meaning is what makes the burden comparable to the donkey's.

Key terms

candanabhAra (candanabhāra)
A load of sandalwood, illustrating knowledge carried without understanding its value.

Adhikarana ३ (५) · Śloka ५

तस्मात् सविंशमध्यायशतमनुपदपादश्लोकमनुवर्णयितव्यमनुश्रोतव्यं च; कस्मात्? सूक्ष्मा हि द्रव्यरसगुणवीर्यविपाकदोषधातुमलाशयमर्मसिरास्नायुसन्ध्यस्थिगर्भसम्भवद्रव्यसमूहविभागास्तथा प्रनष्टशल्योद्धरणव्रणविनिश्चयभग्नविकल्पाः साध्ययाप्यप्रत्याख्येयता च विकाराणामेवमादयश्चान्ये विशेषाः सहस्रशो ये विचिन्त्यमाना विमलविपुलबुद्धेरपि बुद्धिमाकुलीकुर्युः किं पुनरल्पबुद्धेः, तस्मादवश्यमनुपदपादश्लोकमनुवर्णयितव्यमनुश्रोतव्यं च ||५||

Meaning of the śloka

Therefore the one hundred and twenty chapters must be explained and heard word by word, quarter-verse by quarter-verse, and verse by verse. The distinctions concerning dravya, rasa, guna, virya, vipaka, dosha, dhatu, mala, bodily receptacles, marmas, siras, snayus, joints, bones, the constituents involved in embryonic formation, and their groupings are subtle. So too are the distinctions concerning removal of concealed foreign bodies, assessment of wounds, varieties of fractures, and whether disorders are curable, manageable, or to be declined for treatment. Thousands of other such details, when considered, could bewilder even a person of clear and extensive understanding, let alone someone of limited understanding. For this reason, explanation and attentive listening must proceed through every word, quarter-verse, and verse.

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तस्मादित्यादि| सविंशमध्यायशतं सहोत्तरतन्त्रेण विंशत्यधिकमध्यायशतम्| अनुपदपादश्लोकम् अनुशब्दो वीप्सार्थः, तेनायमर्थः- पदं पदं पादं पादं श्लोकं श्लोकमनुवर्णयितव्यमाचार्येण व्याख्यातव्यमित्यर्थः| हिशब्दो यस्मादर्थे, यस्मात् सूक्ष्मा द्रव्यादिविभागास्तस्मादनुवर्णयितव्यमिति पिण्डार्थः| तत्र, द्रव्यं स्थावरादि; रसाः षण्मधुरादयः; गुणा गुर्वादयः; वीर्यं शीतोष्णं द्विविधमष्टविधं वा; द्वौ विपाकौ मधुरकटू; दोषा वातादयः; धातवो रसादयः, धातुग्रहणात् स्तन्यार्तवलसीकावसादयश्चोपधातवो गृह्यन्ते; द्वौ मलौ शकृन्मूत्रे, अन्ये तु सप्त मलानाचक्षते, तत्र द्वौ पूर्वोक्तौ, पञ्चानां चेन्द्रियाधिष्ठानानां पञ्च, तथाहि- दूषिकासिंहान(सिङ्घाण)ककर्णगूथरोमकूपप्रजननमलाश्चेति, मलाः पुरीषादयो धातुमलाश्चेत्येके, आशयाः सप्त शारीरोक्ता वातादीनां, स्त्रीणामष्टमो गर्भाशयः; सप्तोत्तरं मर्मशतं; सप्त सिराशतानि; नव स्नायुशतानि; सन्धयो दशोत्तरे द्वे शते; अस्थीनि शतानि त्रीणि; आशयादीनां व्यक्तिं शारीरे वक्ष्यति; गर्भसम्भवद्रव्याणि शुक्रशोणितादीनि, आत्मपञ्चमहाभूतमनांसीत्यन्ये; समूहः सङ्घातः, एतेषां विभागा भेदाः| यस्मात् सूक्ष्मा इति हेतुपदं सर्वत्र सम्बध्यते| तथा प्रनष्टशल्योद्धरणादिविकल्पा इति प्रनष्टशल्यं त्वगादिषु निलीनं; व्रणविनिश्चयो वातादिभेदेन शुद्ध्या च षोडशविधः; भग्नं सङ्क्षेपेण द्विविधं- सन्धिमुक्तं, काण्डभग्नं च; प्रनष्टशल्योद्धरणादिभिः सह विकल्पशब्दः प्रत्येकं सम्बध्यते; विकल्पाः भेदाः| साध्ययाप्यप्रत्याख्येयता च विकाराणामिति अत्र चशब्दात् सुखसाध्यता कृच्छ्रसाध्यता च गृह्यते| किमेत एव परं सूक्ष्मा इत्यनुक्तं गृह्णन्नाह- एवमादयश्चान्ये विशेषा इति| आदिशब्दः प्रकारवाची, तेन एवम्प्रकाराश्चान्ये विशेषाः सूक्ष्मा इति प्रकारवाचिना आदिशब्देन द्योत्यन्ते , ते च शस्त्रकर्मणामष्टविधतादयो भेदाः| सहस्रशो ये विचिन्त्यमाना इति सहस्रशः सहस्रवारान्, ये इति द्रव्यादीनां भेदाः, विचिन्त्यमाना ‘गुरुं विना’ इति शेषः| विमलविपुलबुद्धेरपीति विमला बुद्धिर्मिथ्यासंशयज्ञानवर्जिता| इत्थम्भूतस्यापि पुरुषस्य बुद्धिं व्याकुलीकुर्युः, अल्पबुद्धेस्तु का कथा| ‘सहस्रशो येऽनुचिन्त्यमाना’ इत्यन्ये पठन्ति, व्याख्यानयन्ति च- श्रुतस्य पश्चादपि चिन्त्यमानाः, किं पुनरश्रुता इत्यनुशब्दार्थः| अनुपदपादेत्यादिपुनरुक्तिः शास्त्रस्य विषमत्वख्यापनाय||५||

Meaning of the commentary

The commentator glosses the stated chapter count as one hundred and twenty 'together with the Uttaratantra'; the numerical wording is retained here without reconciliation. Anu indicates taking each word, quarter-verse, and verse in turn, with the teacher explaining it. Detailed exposition is needed because the distinctions are subtle. Dravya includes substances of plant and other origins; rasa comprises the six tastes beginning with sweet; guna includes qualities such as heaviness. Virya is classified as cold and hot, or alternatively in eight kinds; vipaka here has two kinds, sweet and pungent. Doshas begin with vata, and dhatus with rasa. Mention of dhatus also includes subsidiary constituents such as breast milk, menstrual substance, lasika and vasa. Mala is explained as faeces and urine. Others enumerate seven, adding wastes associated with five sites, while another interpretation includes faeces and other wastes together with tissue wastes. Seven ashayas are mentioned, with the uterus as an eighth in women; the stated counts are 107 marmas, 700 siras, 900 snayus, 210 joints and 300 bones. Their individual descriptions are assigned to the Sharira section. Constituents of embryonic formation are interpreted as semen, shonita and related factors; others understand the self, five great elements and mind. Samuha means an aggregate and vibhaga its distinctions. A concealed shalya lies hidden in skin or other tissues. Wound assessment has sixteen divisions according to factors such as dosha and purification. Fracture is broadly divided into dislocation and fracture of a bone's shaft. The term 'varieties' applies separately to removal of concealed foreign bodies and the other procedures. The conjunction also includes easy and difficult curability. Other subtle distinctions include the eight kinds of surgical procedure. The commentator understands contemplation here as contemplation without a teacher: even repeated consideration may confuse an intellect free of erroneous or doubtful knowledge. An alternative reading emphasizes thinking over something after hearing it; if even that is difficult, the difficulty is greater before hearing it explained. Repetition of the instruction stresses the text's difficulty.

Key terms

anupadapAdashlokam (anupadapādaślokam)
Taking each word, quarter-verse and verse in sequence for explanation.
yApya (yāpya)
A disorder requiring ongoing management rather than cure in this classification.
pranaShTashalya (pranaṣṭaśalya)
A foreign body concealed in skin or other tissues.
vikalpAH (vikalpāḥ)
The different varieties or divisions under discussion.

Adhikarana ४ (६) · Śloka ६

अन्यशास्त्रोपपन्नानां चार्थानामिहोपनीतानामर्थवशात्तेषां तद्विद्येभ्य एव व्याख्यानमनुश्रोतव्यं, कस्मात्? न ह्येकस्मिन् शास्त्रे शक्यः सर्वशास्त्राणामवरोधः कर्तुम् ||६||

Meaning of the śloka

When matters belonging to other disciplines are brought into this text because they serve its purpose, their explanations should be heard from those learned in those disciplines. All disciplines cannot be contained within a single text.

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इदानीमन्यशास्त्रोपपन्नानामर्थानां शिष्यहितत्वेन विज्ञानोपायमाह- अन्यशास्त्रोपपन्नानामित्यादि|- अन्यशास्त्राणि व्याकरणसाङ्ख्यवैशेषिकज्योतिःशास्त्रादीनि; अन्यशास्त्राणि कायचिकित्सादीनित्यन्ये| उपपन्ना निबद्धाः| इहोपनीतानाम् अत्रानीतानाम्| अर्थवशात् प्रयोजनाधीनत्वात्| तेषामिति अर्थानाम्| तद्विद्येभ्यः व्याकरणादिविद्येभ्यः | ‘अन्यशास्त्रोपपन्नानां’- इत्यत्र ‘अन्यशास्त्रविषयोपपन्नानां’- इति केचित् पठन्ति; ‘इहोपनीतानां’- इत्यत्र च ‘इहोपपतितानां’- इति| न हीति हिशब्दो यस्मादर्थे||६||

Meaning of the commentary

This instruction gives students a way to understand material drawn from other texts. 'Other disciplines' is explained as grammar, Samkhya, Vaisheshika, astral science and similar fields; others interpret it as branches such as kayachikitsa. Such subjects have been introduced here for a particular purpose, so their meaning should be learned from people knowledgeable in them. Some readings explicitly say 'subjects belonging to other disciplines' or use a different expression for material introduced here. The final statement supplies the reason: one text cannot encompass every discipline.

Key terms

tadvidyebhyaH (tadvidyebhyaḥ)
From people learned in the particular discipline concerned.

Adhikarana ५ (७) · Śloka ७

भवन्ति चात्र- एकं शास्त्रमधीयानो न विद्याच्छास्त्रनिश्चयम् | तस्माद्बहुश्रुतः शास्त्रं विजानीयाच्चिकित्सकः ||७||

Meaning of the śloka

Someone who studies only one text may not understand its teaching conclusively. A physician should therefore be widely learned in order to understand the text.

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अमुमेवार्थं श्लोकेन स्पष्टीकर्तुमाह- एकमित्यादि| नह्यबहुश्रुतोऽत्र सङ्क्षिप्तानप्यर्थान् बीजभूतानन्यशास्त्रासंस्कारादनायासेनावगच्छति||७||

Meaning of the commentary

The verse clarifies the preceding point. Without learning from other disciplines, a person cannot readily understand even the brief statements that contain the seeds of larger explanations in this text.

Key terms

bahushrutaH (bahuśrutaḥ)
Widely learned through study and instruction.

Adhikarana ६ (८) · Śloka ८

शास्त्रं गुरुमुखोद्गीर्णमादायोपास्य चासकृत् | यः कर्म कुरुते वैद्यः स वैद्योऽन्ये तु तस्कराः ||८||

Meaning of the śloka

The physician who receives the teaching directly from a teacher, studies it repeatedly and then undertakes practice is a true physician. The verse calls the others thieves.

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न कथञ्चिदनधीतशास्त्रो बहुश्रुतमात्रेणैव वैद्यो भवति; कथं न भवतीति दर्शयन्नाह- शास्त्रं गुरुमुखोद्गीर्णमित्यादि| रोगान् शास्तीति उपवेदोऽपि शास्त्रमुच्यते, आयुरारोग्यदानेन धर्मार्थकामादीनां शासनाद्वा शास्त्रं, मरणात्त्रायत इति वा शास्त्रम्| उद्गीर्णम् उपदिष्टम्| आदाय गृहीत्वा, नह्यादानमात्रेण गृहीतं, किन्तु उपास्य च पाठतोऽर्थतश्चाभ्यस्य| असकृत् अनेकवारम्| अन्ये तु तस्करा इति अन्ये पुनर्वैद्यास्तस्कराश्चौराः; कस्मात्? व्याधितेभ्यो वैद्यच्छद्मना वित्तापहरणात्, प्राणहन्तृत्वाच्च||८||

Meaning of the commentary

Broad learning alone does not make someone a physician without study of the medical text. The commentator offers several explanations of shastra: it governs diseases; by granting life and health it guides the pursuits of dharma, artha and kama; or it protects from death. These are explanations offered within the commentary. Receiving the teaching means grasping what the teacher has taught, but reception alone is insufficient: one must repeatedly practise both recitation and understanding. Those merely posing as physicians are called thieves because they take wealth from the sick under that guise and endanger their lives.

Key terms

gurumukhodgIrNam (gurumukhodgīrṇam)
Taught directly by the teacher.
asakRut (asakṛt)
Repeatedly, on many occasions.

Adhikarana ७ (९) · Śloka ९

औपधेनवमौरभ्रं सौश्रुतं पौष्कलावतम् | शेषाणां शल्यतन्त्राणां मूलान्येतानि निर्दिशेत् ||९||

Meaning of the śloka

The surgical teachings associated with Aupadhenava, Aurabhra, Sushruta and Paushkalavata should be recognized as foundational texts for the other works on shalya.

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अन्यशास्त्रोपपन्नार्थविज्ञानोपायमभिधाय स्वशास्त्रोपपन्नानामर्थानां मिथ्याज्ञाने सम्यग्ज्ञानार्थं समानतन्त्राणि दर्शयितुमाह- औपधेनवमित्यादि| एतैश्चतुर्भिरौपधेनवादिभिः समानतन्त्रैः स्वकीयशास्त्रार्थानां मिथ्याज्ञानसंशयज्ञानानि स्फोटनीयानि| अन्ये तु गुरोरेव प्रभाषणस्य मिथ्याज्ञानादय औपधेनवादिशास्त्रैर्निवर्तन्त इति व्याख्यानयन्ति| एतेनैतदुक्तं- औपधेनवादिशास्त्रैर्निवृत्तमिथ्याज्ञानादिना गुरुणा प्रभाषणं कर्तव्यमिति| यद्यपि गुरुमुखादेव शिष्यस्य मिथ्याज्ञानादयो निवृत्ताः तथाऽप्यागमान्तरप्रत्ययार्थमौपधेनवादिशास्त्राणि निर्दिष्टानि| एतान्येव परतन्त्राण्यागमान्तरप्रत्ययार्थं कुत इत्याह- शेषाणां शल्यतन्त्राणामित्यादि| शेषाणां करवीर्य(र)गोपुररक्षितप्रभृतिप्रणीतशल्यतन्त्राणां, प्रत्यये तु प्रत्ययो न भवति, कस्मात्? तेषां तन्त्राणामेतन्मूलत्वात्| अन्ये तु शेषाणां करवीर्यादिप्रणीतानां शल्यतन्त्राणां मध्ये औपधेनवादितन्त्राणि सुव्याख्यातत्वेन मूलानि प्रधानानीति व्याख्यानयन्ति||९||

Meaning of the commentary

After discussing subjects drawn from other disciplines, the commentator identifies related surgical texts that can correct mistaken or doubtful understanding of one's own text. These four comparable works provide such clarification. An alternative interpretation applies this to the teacher: the teacher should first resolve errors and doubts through these works before explaining the subject. Although the student's doubts are already addressed through the teacher, these texts provide confirmation from other authoritative teachings. On one interpretation, later surgical texts cannot provide independent confirmation in the same way because they derive from these four foundations. Another interpretation calls the four works 'foundational' in the sense of being foremost among surgical texts because their explanations are especially clear.

Key terms

samAnatantrANi (samānatantrāṇi)
Related treatises on the same field used to clarify understanding.
AgamAntarapratyaya (āgamāntarapratyaya)
Confirmation through another authoritative teaching.

Adhikarana पुष्पिका · Śloka ४

इति सुश्रुतसंहितायां सूत्रस्थाने प्रभाषणीयो नाम चतुर्थोऽध्यायः ||४||

Meaning of the śloka

Thus ends the fourth chapter, called Prabhashaniya, in the Sutrasthana of the Sushruta Samhita.

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इति श्रीडल्ह(ह्ल)णविरचितायां निबन्धसङ्ग्रहाख्यायां सुश्रुतव्याख्यायां सूत्रस्थाने प्रभाषणीयो नाम चतुर्थोऽध्यायः||४||

Meaning of the commentary

Thus ends the fourth chapter, Prabhashaniya, in the Sutrasthana portion of the Nibandhasangraha commentary on Sushruta, composed by Dalhana.

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