2. śiṣyōpanayanīyādhyāyaḥ

Name: Sushruta Samhita
Author: Sushruta

Devanagari IAST (Roman)Telugu Tamil Malayalam Kannada Gujarati Bengali Gurmukhi

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Adhikarana 1 (1-2) · Śloka 2

athātaḥ śiṣyōpanayanīyamadhyāyaṁ vyākhyāsyāmaḥ ||1|| yathōvāca bhagavān dhanvantariḥ ||2||

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

Meaning of the śloka

Now, therefore, we shall explain the chapter on the initiation of a student, as the revered Dhanvantari taught it.

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athāta ityādi| yathōvāca bhagavān dhanvantaririti pratyadhyāyaṁ bōddhavyam| athaśabdō'tra pūrvādhyāyādānantaryē, ataḥśabdō hētvarthē, sa ca hētuḥ pūrvādhyāyē vistarēṇa vyākhyātaḥ; ēvaṁ pratyadhyāyaṁ athātaḥśabdau jñātavyau| śiṣyōpanayanīyamiti śiṣyasya upanayanaṁ dīkṣā, tadadhikr̥tya kr̥tō'dhyāyaḥ śiṣyōpanayanīyastaṁ tathā; anyē tu upanayanamātmavattayā arthī(ṅgī)karaṇam| yadyapi brāhmaṇādayaḥ prāgupanītāḥ, tathā'pyāyurvēdapaṭhanārambhē punarupanayanaṁ, yathā r̥gyajuḥsāmānyadhītya atharvārambhē punarvratāvataraṇaṁ dhanurvēdārambhē ca, tadvadatrāpi||1-2||

Meaning of the commentary

The commentator says that 'as the revered Dhanvantari taught' is to be understood in every chapter. Atha indicates that this chapter follows the previous one, and atah indicates the reason already explained there. Upanayana is explained as diksha, initiation, and the chapter concerns that act. An alternative interpretation relates it to accepting the student as one's own. Although the students described as Brahmanas and others have already undergone initiation, a further initiation is prescribed at the beginning of Ayurveda study. The analogy is renewed observance when beginning the Atharvaveda after studying the other Vedas, or when beginning Dhanurveda.

Key terms

shiShyopanayanIyam (śiṣyopanayanīyam): Concerning the student's initiation, the subject of this chapter.
dIkShA (dīkṣā): Initiation into the discipline and its observances.

Adhikarana 2 (3) · Śloka 3

brāhmaṇakṣatriyavaiśyānāmanyatamamanvayavayaḥśīlaśauryaśaucācāravinayaśaktibalamēdhādhr̥tismr̥timatipratipattiyuktaṁ tanujihvauṣṭhadantāgramr̥juvaktrākṣināsaṁ prasannacittavākcēṣṭaṁ klēśasahaṁ ca bhiṣak śiṣyamupanayēt | atō viparītaguṇaṁ nōpanayēt ||3||

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ब्राह्मणक्षत्रियवैश्यानामन्यतममन्वयवयःशीलशौर्यशौचाचारविनयशक्तिबलमेधाधृतिस्मृतिमतिप्रतिपत्तियुक्तं तनुजिह्वौष्ठदन्ताग्रमृजुवक्त्राक्षिनासं प्रसन्नचित्तवाक्चेष्टं क्लेशसहं च भिषक् शिष्यमुपनयेत् | अतो विपरीतगुणं नोपनयेत् ||३||

Meaning of the śloka

The physician is instructed to initiate a student from among the Brahmana, Kshatriya, or Vaishya groups who has the specified lineage, age, character, courage, cleanliness, conduct, discipline, energy, strength, understanding, steadiness, memory, judgement, and ability to grasp matters. The passage also specifies a slender tongue, lips, and tips of the teeth; a straight face, eyes, and nose; a clear and composed mind, speech, and manner; and endurance of hardship. It excludes a student with contrary qualities. These are the eligibility criteria stated by this historical text.

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brāhmaṇakṣatriyavaiśyānāmityādi| brāhmaṇādiṣu madhyē anyatamamēkatamam| anvayādiyuktaṁ; tatra, anvayaḥ āyurvēdādhyāyikulam, anyē vaṁśaśuddhimāhuḥ; vayō'tra bālyaṁ tāruṇyaṁ vā; śīlaṁ śāstrārthānusāriṇō'viparītasvabhāvaḥ; śauryaṁ śūratvaṁ, sarvatrāviṣāditā; śaucaṁ śucitā, tacca dvividhaṁ bāhyamābhyantaraṁ ca, tatra bāhyaṁ snānādikam, ābhyantaraṁ manaḥśuddhiḥ; ācāraḥ kuladēśādyanugataṁ laukikaṁ vidhānam, anyē tu kāyavāṅmānasikaṁ śubhavyāpāralakṣaṇaṁ trividhamāhuḥ, śrutismr̥tivihitānuṣṭhānamityēkē; vinayaḥ indriyavaśitvaṁ; śaktiḥ utsāhaśaktiḥ; balaṁ kriyānirvartanakṣamatā, anyē śaktibalayōrviparyayamāhuḥ; mēdhā granthāvadhāraṇakarṣaṇasāmarthyaṁ; dhr̥tiḥ manaḥsantuṣṭiḥ, anyē niyamātmikāṁ buddhimāhuḥ; smr̥tiḥ pūrvānubhūtasya smaraṇam, arthadhāraṇaśaktirityanyē; matiḥ anāgatārthōddēśaḥ, trikālaviṣayā buddhirityanyē; pratipattiḥ arthāvabōdhaprāgalbhyamanuṣṭhānaṁ vā| tanujihvauṣṭhadantāgramiti tanuśabdō jihvādibhiḥ pratyēkaṁ sambadhyatē, ‘tanujihvauṣṭhadantaṁ’ ityēkē paṭhanti| prasannacittavākcēṣṭamiti prasannaśabdō'pi cittādibhiḥ saha pratyēkaṁ sambadhyatē; cēṣṭā kāyaparispandaḥ| klēśasahaṁ duḥkhasaham| upanayēt dīkṣēt| ata iti ata ēvaṅguṇaviśiṣṭācchiṣyāt, viparītaguṇaṁ visadr̥śaguṇaṁ, nōpanayēt na dīkṣēt| anvayādiyuktaṁ śiṣyamupanayēdityuktē guṇahīnasya niṣēdhē siddhē punarniṣēdhavacanaṁ niyamārthaṁ, tēna viparītaguṇaṁ nōpanayēdēva||3||

Meaning of the commentary

Anvaya is explained as belonging to a family that studies Ayurveda; another view means purity of lineage. Vayas here is childhood or youth. Shila is a disposition consistent with the teaching, and shaurya is courage or freedom from despondency. Cleanliness has an external form, such as bathing, and an internal form, purity of mind. Achara may mean customs consistent with family and region, beneficial actions of body, speech, and mind, or observances prescribed by shruti and smriti. Vinaya is mastery of the senses. Shakti is energetic initiative and bala the ability to carry action through, though some reverse those meanings. Medha is the capacity to grasp and retain the text. Dhriti is contentment of mind, or alternatively a regulating determination. Smriti is recollection of previous experience, or the power to retain meaning. Mati is anticipation of what is yet to come, or judgement concerning all three times. Pratipatti is ready understanding or its practical enactment. Tanu applies separately to the tongue, lips, and tooth tips; a variant says teeth without specifying the tips. Prasanna likewise qualifies mind, speech, and bodily movement separately. Kleshasaha means able to bear hardship. The repeated prohibition of initiating a student with contrary qualities makes the restriction explicit and firm.

Key terms

anvayaH (anvayaḥ): An Ayurveda-studying family background, or lineage in the alternative interpretation.
vinayaH (vinayaḥ): Mastery or restraint of the senses in this commentary.
medhA (medhā): Capacity to grasp and retain the teaching.
pratipattiH (pratipattiḥ): Ready understanding or practical enactment of what is understood.

Adhikarana 3 (4) · Śloka 4

upanayanīyaṁ tu brāhmaṇaṁ praśastēṣu tithikaraṇamuhūrtanakṣatrēṣu praśastāyāṁ diśi śucau samē dēśē caturhastaṁ caturasraṁ sthaṇḍilamupalipya gōmayēna, darbhaiḥ saṁstīrya ratnapuṣpalājabhaktairdēvatāḥ pūjayitvā viprān bhiṣajaśca, tatrōllikhyābhyukṣya ca dakṣiṇatō brahmāṇaṁ sthāpayitvā'gnimupasamādhāya, khadirapalāśadēvadārubilvānāṁ samidbhiścaturṇāṁ vā kṣīrivr̥kṣāṇāṁ (nyagrōdhōdumbarāśvatthamadhūkānāṁ) dadhimadhughr̥tāktābhirdārvīhaumikēna vidhinā sapraṇavābhirmahāvyāhr̥tibhiḥ sruvēṇājyāhutīrjuhuyāt, tataḥ pratidaivatamr̥ṣīṁśca svāhākāraṁ kuryāt, śiṣyamapi kārayēt ||4||

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उपनयनीयं तु ब्राह्मणं प्रशस्तेषु तिथिकरणमुहूर्तनक्षत्रेषु प्रशस्तायां दिशि शुचौ समे देशे चतुर्हस्तं चतुरस्रं स्थण्डिलमुपलिप्य गोमयेन, दर्भैः संस्तीर्य रत्नपुष्पलाजभक्तैर्देवताः पूजयित्वा विप्रान् भिषजश्च, तत्रोल्लिख्याभ्युक्ष्य च दक्षिणतो ब्रह्माणं स्थापयित्वाऽग्निमुपसमाधाय, खदिरपलाशदेवदारुबिल्वानां समिद्भिश्चतुर्णां वा क्षीरिवृक्षाणां (न्यग्रोधोदुम्बराश्वत्थमधूकानां) दधिमधुघृताक्ताभिर्दार्वीहौमिकेन विधिना सप्रणवाभिर्महाव्याहृतिभिः स्रुवेणाज्याहुतीर्जुहुयात्, ततः प्रतिदैवतमृषींश्च स्वाहाकारं कुर्यात्, शिष्यमपि कारयेत् ||४||

Meaning of the śloka

The passage describes initiation of an eligible Brahmana student at an auspicious tithi, karana, muhurta, and nakshatra, in a suitable direction and on clean, level ground. A square ritual area of four hastas is prepared with cow dung and darbha grass. Deities, Brahmanas, and physicians are honoured with gems, flowers, parched grain, and cooked food. The area is marked and sprinkled, Brahma is placed to the south, and the fire is established. Fuel sticks of khadira, palasha, devadaru, and bilva, or of four milky trees—nyagrodha, udumbara, ashvattha, and madhuka—are anointed with curd, honey, and ghee. The prescribed Darvihoma rite includes ghee offerings with a sruva, accompanied by the mahavyahritis and pranava. Svaha offerings are then made for each deity and rishi, and the student is also made to perform them.

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śiṣyaguṇasampadamabhidhāya, upanayanavidhiṁ vaktumāha- upanayanīyaṁ tvityādi|- upanayanīyam upanayanārhaṁ pūrvōditaguṇasampannaṁ brāhmaṇaṁ śiṣyaṁ bhiṣak svāhākāraṁ kārayēditi sambandhaḥ| kadā kārayēdityāha- praśastēṣvityādi| kiṁ kr̥tvētyāha- praśastāyāmityādi, tadanu ratnapuṣpētyādi, tataśca tatrōllikhyētyādi, tadanantaramagnimupasamādhāya khadirādīnāṁ kṣīrivr̥kṣāṇāṁ vā dadhimadhughr̥tāktābhiḥ samidbhiḥ kr̥tvā dārvīhaumikēna vidhinā juhuyāt, tathā sapraṇavābhirmahāvyāhr̥tibhirupalakṣitāḥ sruvēṇa kr̥tvā ājyāhutīrēva juhuyāditi sambandhaḥ| anyē tu ‘upanayanīyastu brāhmaṇaḥ’ iti paṭhanti, vyākhyānayanti ca- upanayanīya iti kartari prayōgaḥ; tēna upanētā brāhmaṇa idamidaṁ kr̥tvā ājyāhutīrjuhuyāditi kriyāpadēna sambandhaḥ| prāk brāhmaṇagrahaṇaṁ varṇēṣu madhyē tasya śrēṣṭhatvāt| praśastēṣu tithikaraṇamuhūrtanakṣatrēṣviti tithayaḥ pratipadādyāḥ, karaṇāni bavabālavādīni, muhūrtāstriṁśat śivādyā anilaparyantāḥ, nakṣatrāṇi aśvinīprabhr̥tīni; ēṣāṁ praśastatvaṁ jyōtiḥśāstravidāṁ vacanādunnēyam| praśastāyāṁ diśi prācyāmudīcyāṁ vā| caturasraṁ catuṣkōṇam| gōmayēna gōpurīṣēṇa| sthaṇḍilaṁ vratasādhanapiṇḍikāṁ, gōcarmamātrabhūpradēśaḥ sthaṇḍilamityanyē; ēkē caturhastasthānē ‘gōcarmamātraṁ’ iti paṭhitvā gōcarmamātrasthaṇḍilayōrvyākhyānaṁ kurvanti- gōcarmamātraṁ caturhastapramāṇaṁ, sthaṇḍilaṁ saṁskr̥tā bhūḥ| tatrēti tasmin sthaṇḍilē; ullikhya ūrdhvamukhīṁ lēkhāṁ kr̥tvā; abhyukṣya jalēna siktvā| agnimupasamādhāya sannidhānē ārōpya| caturṇāṁ vā kṣīrivr̥kṣāṇāmiti nyagrōdhōdumbarāśvatthamadhūkānām| dārvīhaumikēna vidhinēti dārvīhōmaprōktakalpēna; dārvīhaumikō vidhistu brāhmaṇānāṁ chandōvidāṁ prasiddhaḥ| sapraṇavābhiḥ sōṅkārābhiḥ, mahāvyāhr̥tibhiḥ bhūḥ svāhētyādibhiḥ; tathāhi- ōṁ bhūḥ svāhā, ōṁ bhuvaḥ svāhā, ōṁ svaḥ svāhā, ōṁ bhūrbhuvaḥ svaḥ svāhā, iti| sruvēṇājyāhutīrjuhuyāditi dāruhastakēna ghr̥tāhutīrdadyāt| pratidaivatamr̥ṣīṁścēti cakārāt r̥ṣīṁścētyatrāpi pratiśabdaḥ sambadhyatē; tēna pratidaivataṁ pratir̥ṣīnityarthaḥ| tatra pratidaivataṁ brahmaṇē svāhā, prajāpatayē svāhā, aśvibhyāṁ svāhā, indrāya svāhā; pratir̥ṣīniti dhanvantarayē svāhā, bharadvājāya svāhā, ātrēyāya svāhā, ityādi||4||

Meaning of the commentary

The main construction is that the physician has the eligible student perform the svaha offerings after the stated preparations. An alternative reading changes the grammar so that the Brahmana is the initiating teacher who prepares and offers. Brahmana is mentioned first in accordance with the precedence asserted within this ritual account. The auspicious times are to be determined by those versed in jyotisha. The suitable direction is east or north. Chaturasra means four-cornered. Sthandila is explained as a prepared platform for the observance, or as an area the size of a cowhide. Another reading substitutes 'cowhide-sized' for 'four hastas' and interprets the two descriptions as corresponding measures of prepared ground. Ullikhya means making an upward-oriented line, and abhyukshya means sprinkling with water. Establishing the fire means bringing it into place. The commentary identifies the four milky trees and refers the detailed Darvihoma procedure to those knowledgeable in the relevant ritual tradition. Pranava is Om. The mahavyahritis are exemplified by Om bhuh svaha, Om bhuvah svaha, Om svah svaha, and Om bhur bhuvah svah svaha. Sruva is the wooden implement used for the ghee offerings. The repeated sense of 'for each' applies to both deities and rishis: the examples name Brahma, Prajapati, the Ashvins, and Indra, followed by Dhanvantari, Bharadvaja, Atreya, and others.

Key terms

sthaNDilaM (sthaṇḍilaṃ): The prepared ritual ground or platform for initiation.
dArvIhaumikena (dārvīhaumikena): According to the Darvihoma ritual procedure referred to in the commentary.
sapraNavAbhiH (sapraṇavābhiḥ): Accompanied by the pranava, Om.
sruveNa (sruveṇa): With the wooden offering implement used for ghee.

Adhikarana 4 (5) · Śloka 5

brāhmaṇastrayāṇāṁ varṇānāmupanayanaṁ kartumarhati, (rājanyō dvayasya, vaiśyō vaiśyasyaivēti;) śūdramapi kulaguṇasampannaṁ mantravarjamanupanītamadhyāpayēdityēkē ||5||

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ब्राह्मणस्त्रयाणां वर्णानामुपनयनं कर्तुमर्हति, (राजन्यो द्वयस्य, वैश्यो वैश्यस्यैवेति;) शूद्रमपि कुलगुणसम्पन्नं मन्त्रवर्जमनुपनीतमध्यापयेदित्येके ||५||

Meaning of the śloka

The text says that a Brahmana may initiate students of the three named varnas. The parenthetical reading adds that a Rajanya may initiate the latter two and a Vaishya only a Vaishya. Some authorities hold that a Shudra with suitable family background and qualities may also be taught, without mantras and without initiation.

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brāhmaṇastrayāṇāmityādi| anyē tvasyāgrē ‘rājanyō dvayasya, vaiśyō vaiśyasyaiva’ iti paṭhanti, sa ca nibandhairanārṣīkr̥taḥ| śūdramapi kulaguṇasampannamityādi kulaguṇasampannamiti sampannaśabdaḥ kulaguṇābhyāṁ pratyēkaṁ sambadhyatē, kulasampannamāyurvēdādhyāyikulasaṁyuktaṁ, guṇasampannaṁ vayaḥśaucādiśiṣyaguṇasaṁyuktam| anupanītaṁ dīkṣārahitam| ‘śūdramapi guṇasampannaṁ mantravarjamupanīyādhyāpayēdityēkē’ iti kēcit paṭhanti||5||

Meaning of the commentary

The commentator records the added words about Rajanya and Vaishya teachers but notes that commentarial works have treated that addition as not belonging to the authoritative original. Kula-guna-sampanna qualifies both family and personal qualities: the family is explained as one engaged in Ayurveda study, and the qualities as the student's age, cleanliness, and other previously listed attributes. Anupanita means without diksha. A further variant allows a qualified Shudra to be initiated without mantras and then taught. This differs from the reading that permits teaching without initiation, and both are retained as views recorded by the historical text.

Key terms

anupanItaM (anupanītaṃ): Not initiated; the commentary glosses it as lacking diksha.
mantravarjam: With the mantras omitted.
kulasampannam: Having the specified family background, explained here as an Ayurveda-studying family.

Adhikarana 5 (6) · Śloka 6

tatō'gniṁ triḥ pariṇīyāgnisākṣikaṁ śiṣyaṁ brūyāt- kāmakrōdhalōbhamōhamānāhaṅkārērṣyāpāruṣyapaiśunyānr̥tālasyāyaśasyāni hitvā, nīcanakharōmṇāśucinā kaṣāyavāsasā satyavratabrahmacaryābhivādanatatparēṇāvaśyaṁ bhavitavyaṁ, madanumatasthānagamanaśayanāsanabhōjanādhyayanaparēṇa bhūtvā matpriyahitēṣu vartitavyam; atō'nyathā tē vartamānasyādharmō bhavati, aphalā ca vidyā, na ca prākāśyaṁ prāpnōti ||6||

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ततोऽग्निं त्रिः परिणीयाग्निसाक्षिकं शिष्यं ब्रूयात्- कामक्रोधलोभमोहमानाहङ्कारेर्ष्यापारुष्यपैशुन्यानृतालस्यायशस्यानि हित्वा, नीचनखरोम्णाशुचिना कषायवाससा सत्यव्रतब्रह्मचर्याभिवादनतत्परेणावश्यं भवितव्यं, मदनुमतस्थानगमनशयनासनभोजनाध्ययनपरेण भूत्वा मत्प्रियहितेषु वर्तितव्यम्; अतोऽन्यथा ते वर्तमानस्याधर्मो भवति, अफला च विद्या, न च प्राकाश्यं प्राप्नोति ||६||

Meaning of the śloka

After three circumambulations of the fire, the teacher addresses the student with fire as witness. The student is to give up desire, anger, greed, delusion, conceit, self-assertion, envy, harsh speech, tale-bearing, falsehood, laziness, and disreputable conduct; keep nails and hair short, remain clean, wear kashaya-coloured clothing, and be devoted to truth, observances, brahmacharya, and respectful greeting. The student's places of residence, movements, sleeping, sitting, eating, and study are to follow the teacher's permission, and the student is to act for what is pleasing and beneficial to the teacher. Contrary conduct is said to bring adharma, render the learning fruitless, and prevent its recognition.

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tatō'gnimityādi| triḥ pariṇīya trīn vārān pradakṣiṇīkr̥tya, agnisākṣikaṁ śiṣyaṁ brūyāditi agnisākṣikaṁ yathā syādēvaṁ śiṣyaṁ brūyāt| kiṁ brūyādityāha- kāmādīn hitvā parityajya, matpriyahitēṣu vartitavyamiti|- kāmaḥ viśiṣṭastrīviṣayasparśasaṅkalpaḥ, athavā śabdādiṣu grahaṇapravr̥ttirvā, svabāndhavakr̥tasnēhō vā kāmaḥ; krōdhaḥ parasyāpakārapūrvakaṁ hr̥dayōttējaḥ; lōbhaḥ parasvagrahaṇēcchā; mōhastu tattvajñānē mūḍhatā, sā punastribhiḥ kāraṇaiḥ- ajñānāt, saṁśayajñānāt, mithyājñānācca; mānaḥ sarvatrōtkarṣēṇātmanō jñānaṁ; kāryē'parāmarśatō'hamiti pravr̥ttirahaṅkāraḥ; īrṣyā parasampattāvasahiṣṇutā; pāruṣyaṁ vāgrūkṣatā; paiśunyaṁ sūcakatā; anr̥tamasatyaṁ; ālasyaṁ karmaṇyanutsāhaḥ; ayaśasyāni vācyasthānapravartanāni; hitvā parityajya| nīcanakharōmṇēti klr̥ptatvānnīcamalpaṁ nakhādi yasya sa tathā, tēna| satyavratabrahmacaryābhivādanatatparēṇēti tatparaśabdaḥ satyādibhiḥ pratyēkaṁ sambadhyatē; brahmacaryaṁ samastēndriyasaṁyamaḥ| avaśyamiti nānyathētyarthaḥ| madanumatāni mayā'nujñātāni matkathitānītyarthaḥ; sthānādiparēṇa bhūtvā tanniṣṭhēna bhūtvā| prākāśyaṁ prasiddhim||6||

Meaning of the commentary

Three circumambulations means going around the fire three times in the auspicious direction. Kama is explained variously as desire for contact with a particular woman, a drive towards sense objects, or attachment to one's relations. Krodha is an agitation of the heart connected with harming another, and lobha the wish for another's property. Moha is confusion about truth arising from ignorance, doubt, or mistaken knowledge. Mana is regarding oneself as superior, while ahamkara is acting from 'I' without due reflection. Irshya is inability to bear another's prosperity; parushya is rough speech; paishunya is tale-bearing; anrita is untruth; alasya is lack of energy for work; and ayashasya covers conduct that invites blame. Short nails and hair means keeping them trimmed. Devotion applies separately to truth, observance, brahmacharya, and greeting; brahmacharya is explained as restraint of all the senses. Avashyam makes these requirements definite. The teacher-approved activities are those permitted or instructed by the teacher, and prakashya means becoming known or recognised.

Key terms

agnisAkShikaM (agnisākṣikaṃ): With the fire as witness to the student's undertaking.
brahmacaryaM (brahmacaryaṃ): Restraint of all the senses, as explained here.
mohaH (mohaḥ): Confusion about truth, linked to ignorance, doubt, or mistaken knowledge.
prAkAshyaM (prākāśyaṃ): Recognition or becoming known, referring to the student's learning.

Adhikarana 6 (7) · Śloka 7

ahaṁ vā tvayi samyagvartamānē yadyanyathādarśī syāmēnōbhāgbhavēyamaphalavidyaśca ||7||

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अहं वा त्वयि सम्यग्वर्तमाने यद्यन्यथादर्शी स्यामेनोभाग्भवेयमफलविद्यश्च ||७||

Meaning of the śloka

The teacher continues: 'If you conduct yourself properly and I nevertheless act towards you otherwise, I too would bear wrongdoing, and my learning would become fruitless.'

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śiṣyapravr̥ttimātmaviṣayē niyamya, śiṣyaviṣayē ātmapravr̥ttiṁ niyamayannāha- ahaṁ vētyādi| yadyanyathādarśī syām anyaprakāradarśī bhavēyaṁ, tadā ēnōbhāgbhavēyaṁ pāpabhājanaṁ bhavāmītyarthaḥ||7||

Meaning of the commentary

After regulating the student's conduct towards the teacher, the passage places a corresponding obligation on the teacher towards the student. If the teacher takes an improper attitude towards a student who acts correctly, the teacher becomes a bearer of wrongdoing.

Key terms

samyagvartamAne (samyagvartamāne): When the student is conducting himself properly.
enobhAg (enobhāg): A bearer or sharer of wrongdoing.

Adhikarana 7 (8) · Śloka 8

dvijagurudaridramitrapravrajitōpanatasādhvanāthābhyupagatānāṁ cātmabāndhavānāmiva svabhaiṣajaiḥ pratikartavyam, ēvaṁ sādhu bhavati; vyādhaśākunikapatitapāpakāriṇāṁ ca na pratikartavyam; ēvaṁ vidyā prakāśatē mitrayaśōdharmārthakāmāṁśca prāpnōti ||8||

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द्विजगुरुदरिद्रमित्रप्रव्रजितोपनतसाध्वनाथाभ्युपगतानां चात्मबान्धवानामिव स्वभैषजैः प्रतिकर्तव्यम्, एवं साधु भवति; व्याधशाकुनिकपतितपापकारिणां च न प्रतिकर्तव्यम्; एवं विद्या प्रकाशते मित्रयशोधर्मार्थकामांश्च प्राप्नोति ||८||

Meaning of the śloka

The passage instructs the student to care for dvijas, teachers, the poor, friends, renunciants, those who approach in trust, good people, the unsupported, and those accepted for care, using the student's own medicines as for personal relatives. It then states a historical prohibition against treating hunters, bird-killers, those it calls fallen, and wrongdoers. Following these rules is said to bring recognition to learning and to yield friends, reputation, dharma, artha, and kama.

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śiṣyasya āturē pravr̥ttiṁ niyamayannāha- dvijētyādi| pravrajitāḥ tapasvinaḥ, upanatāḥ sannidhānē praṇayayuktāḥ, sādhavaḥ satpuruṣāḥ; anāthāḥ ēkākinaḥ, abhyupagatā dūrādāyātāḥ santō'ṅgīkr̥tāḥ ; ēṣāṁ pratikartavyaṁ pratividhātavyam| ēvaṁ sādhu bhavati anēna prakārēṇa śōbhanaṁ bhavati| idānīmapravr̥ttiṁ darśayannāha- vyādhētyādi|- vyādhādiṣu satyapyarthalābhē na pratikartavyam| vyādhā vāgurikādayaḥ, śākunikāḥ pakṣiṇāṁ hantāraḥ, patitāḥ svakīyācārabhraṣṭāḥ, pāpakāriṇaḥ gurutalpagādayaḥ| na pratikartavyaṁ nōpacaraṇīyam| ēvaṁ vidyā prakāśatē anēna prakārēṇa vidyā svayamēva prakāśaṁ yāti, kēcit ‘prakāśyatē’ iti paṭhanti||8||

Meaning of the commentary

Pravrajita means ascetics; upanata those who have approached nearby with affection or trust; sadhu good people; anatha those alone or without support; and abhyupagata those who have come from afar and been accepted. They are to receive treatment. The commentary explains the prohibition in the second part as applying even if financial gain is available. Vyadha includes trappers, shakunika means killers of birds, patita those who have departed from their own prescribed conduct, and papakarin includes conduct such as sexual relations with a teacher's spouse. It then explains that the learning becomes manifest or recognised through the stated conduct, noting a variant verb form. This records the source's historical prescriptions, not a present-day rule for denying care.

Key terms

anAthAH (anāthāḥ): People without support or companions, included among those to be cared for.
abhyupagatA (abhyupagatā): Those who have come from afar and been accepted for care.
svabhaiShajaiH (svabhaiṣajaiḥ): With one's own medicines, as specified for caring for the listed people.

Adhikarana 8 (9-10) · Śloka 10

bhavataścātra- kr̥ṣṇē'ṣṭamī tannidhanē'hanī dvē śuklē tathā'pyēvamahardvisandhyam | akālavidyutstanayitnughōṣē svatantrarāṣṭrakṣitipavyathāsu ||9|| śmaśānayānādyatanāhavēṣu mahōtsavautpātikadarśanēṣu | nādhyēyamanyēṣu ca yēṣu viprā nādhīyatē nāśucinā ca nityam ||10||

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भवतश्चात्र- कृष्णेऽष्टमी तन्निधनेऽहनी द्वे शुक्ले तथाऽप्येवमहर्द्विसन्ध्यम् | अकालविद्युत्स्तनयित्नुघोषे स्वतन्त्रराष्ट्रक्षितिपव्यथासु ||९|| श्मशानयानाद्यतनाहवेषु महोत्सवौत्पातिकदर्शनेषु | नाध्येयमन्येषु च येषु विप्रा नाधीयते नाशुचिना च नित्यम् ||१०||

Meaning of the śloka

These verses prescribe occasions for suspending study: certain eighth and end-of-fortnight lunar days in both the dark and bright halves of the month; the two daily twilight periods; unseasonal lightning and thunder; distress affecting one's own community, country, or ruler; cremation grounds, travel on conveyances, places of killing, and battles; major festivals and ominous phenomena; and other occasions when Brahmanas suspend study. Study is also prohibited while unclean.

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idānīmanadhyayanakālamāha- kr̥ṣṇē ityādi| kr̥ṣṇē'ṣṭamīti kr̥ṣṇapakṣē yā aṣṭamī, tannidhanē kr̥ṣṇapakṣāvasānē, ahanī dvē caturdaśyamāvasyē; śuklē śuklapakṣē'pi, tathā tēnaiva prakārēṇa, nādhyēyamiti; tēnātrāpi aṣṭamīcaturdaśīpaurṇamāsīṣu nādhyēyamiti| tatpratipadōstu pāṭhaniṣēdhaḥ ‘anyēṣu ca yēṣu viprā nādhīyatē’ ityanēna gamyatē; anyē tu pratipadāvanyathā gr̥hītuṁ vyākhyānayanti- tannidhanē iti kr̥ṣṇapakṣāvasānē ahani nādhyēyaṁ, tēna amāvāsyā gr̥hītā; ahanī dvē iti kr̥ṣṇapakṣāvasānasamīpē yau dvau divasau tayōrapi nādhyēyaṁ, tēna caturdaśīpratipadau| ahāni niyamya aharavayavānniyantumāha- ahardvisandhyamiti|- ahani dvayōḥ sandhyayōrnādhyēyamiti| akālavidyutstanayitnughōṣē iti akālaśabdō vidyutstanayitnughōṣābhyāṁ saha sambadhyatē; akālavidyut anārtavā vidyut; vidyudgrahaṇamupalakṣaṇaṁ, tēnākālikī vr̥ṣṭirgr̥hyatē, akālavr̥ṣṭiḥ anr̥tuvr̥ṣṭiḥ, sā tu hēmantaśiśirayōḥ; tathā cōktaṁ- ‘‘pauṣādicaturō māsān smr̥tā vr̥ṣṭirakālikī’’- iti; akālastanayitnughōṣa iti anr̥tumēghagarjitam, anyē sandhyāmēghagarjitamācakṣatē| svatantrarāṣṭrakṣitipavyathāsviti svaśabdastantrādibhiḥ pratyēkaṁ sambadhyatē; tēnātmīyalōkadēśabhūpapīḍāsu| śmaśānayānādyatanāhavēṣviti śmaśānaṁ mr̥tamartyadāhasthānaṁ, yānaṁ hastyādi, adyatanaṁ vadhasthānam , āhavaḥ saṅgrāmaḥ| mahōtsavautpātikadarśanēṣviti mahōtsavāḥ śakrōtsavādayaḥ; tathāhi- bhādrapadapaurṇamāsyāṁ śakrasya mahōtsavaḥ, āśvinyāṁ kaumudīmahōtsavaḥ, uttarāyaṇasaṅkrāntau kubēramahōtsavaḥ, caitraśuklatrayōdaśyāṁ madanamahōtsavaḥ, ityādayaḥ; utpātaḥ aniṣṭasūcakanimittaṁ nirghātādi; anyē tūtpātaṁ trividhamācakṣatē- bhaumam, āntarikṣaṁ, divyamiti; tēṣu madhyē bhauma utpātaḥ sthirājātaḥ, āntarikṣō gandharvapurēndracāpādi, divyō grahanakṣatravaikr̥tamutpātādiśca; utpāta ēva autpātikaḥ| anuktasaṅgrahārthamāha- nādhyēyamanyēṣu cētyādi| tē ca kālaviśēṣāśchandōgānāṁ vacanādēvāvagantavyā iti| anyē tvatra ucchiṣṭādibhōjavacanamāśrayanti| kr̥ṣṇāṣṭamīti kēcit paṭhanti||9-10||

Meaning of the commentary

One reading identifies the eighth day, fourteenth day, and new-moon day of the dark fortnight, and the corresponding eighth, fourteenth, and full-moon days of the bright fortnight. The following first days are included under the later reference to other non-study days. Another parsing takes the end-day as new moon and the two adjoining days as the fourteenth and first, thereby accounting for the first day differently. The two twilight periods are morning and evening. Unseasonal qualifies both lightning and thunder. Lightning also stands for unseasonal rain, illustrated through the cold seasons and the four months beginning with Pausha. Another view understands the thunder reference as thunder at twilight. 'One's own' applies to community, country, and ruler. The commentary separately glosses cremation ground, conveyance such as an elephant, a place of killing, and battle. Examples of major festivals include those of Shakra, Kaumudi, Kubera, and Madana. Utpata is a sign understood as foretelling misfortune. Another classification divides such phenomena into terrestrial, atmospheric, and celestial kinds, giving atmospheric appearances and changes involving planets or constellations among its examples. Other occasions are to be learned from the relevant Vedic authorities. The commentary also mentions another approach drawing on Bhoja's statements, including rules concerning ucchishta, and records the alternative reading krishnashtami. The distinctions here concern the text's traditional study observances.

Key terms

anadhyayanakAlam (anadhyayanakālam): An occasion or time when study is to be suspended.
ahardvisandhyam: The two daily junctions, interpreted as morning and evening twilight.
utpAtaH (utpātaḥ): A phenomenon interpreted in the text as an omen of misfortune.

Adhikarana puṣpikā · Śloka 2

iti suśrutasaṁhitāyāṁ sūtrasthānē śiṣyōpanayanīyō nāma dvitīyō'dhyāyaḥ ||2||

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इति सुश्रुतसंहितायां सूत्रस्थाने शिष्योपनयनीयो नाम द्वितीयोऽध्यायः ||२||

Meaning of the śloka

Thus ends the second chapter, called Shishyopanayaniya, in the Sutrasthana of the Sushruta Samhita.

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iti śrīḍalha(hla)ṇaviracitāyāṁ suśrutavyākhyāyāṁ nibandhasaṅgrahākhyāyāṁ sūtrasthānē dvitīyō'dhyāyaḥ||2||

Meaning of the commentary

Thus ends the second chapter in the Sutrasthana of the commentary on Sushruta called Nibandhasangraha, composed by Shri Dalhana.

Key terms

shiShyopanayanIyo (śiṣyopanayanīyo): Concerning student initiation, the title of the second chapter.

← 1. vēdōtpattyadhyāyaḥ 3. adhyayanasaṁpradānīyādhyāyaḥ →