At the beginning of the work, the commentator bows to Sahasraksha, Ganadhisha, his own teacher, Sarasvati, and his father and mother. He then describes Ankola, a settlement of physicians near Mathura in the region named Bhadanaka. Its Brahmana physicians of the Saura lineage are praised as honoured by rulers, comparable to the Ashvini Kumaras, and renowned in every direction.
The family account proceeds from Govinda, an eminent physician, to his son Jayapala, then to his son Bharatapala, and finally to Dalhana. Dalhana is praised for his understanding and discernment and described as favoured by King Sahapaladeva.
Dalhana states that he is composing the Nibandhasangraha to explain Sushruta's Ayurvedic treatise, drawing on Jejjata's tika, the panjikas of Gayadasa and Bhaskara, and the explanatory notes of Madhava, Brahmadeva, and others. Although earlier commentaries already exist, he considers his effort useful because those works are accessible mainly to exceptionally sharp intellects; his explanation is intended to help students of more modest understanding.
Key terms
निबन्धसङ्ग्रहः (nibandhasaṅgrahaḥ)
The commentary that Dalhana states he is composing to explain Sushruta.
टीकाकारं (ṭīkākāraṃ)
Author of an explanatory commentary; here used of Jejjata.
पञ्जिकाकारौ (pañjikākārau)
The two authors of panjika commentaries, here Gayadasa and Bhaskara.
अल्पमेधसाम् (alpamedhasām)
Of readers of modest understanding, whom the commentator intends to assist.
The commentator first asks whose statement the opening formula is. He distinguishes four kinds of sutra: a reviser's statement, a view attributed to certain authorities, a student's statement, and a teacher's statement. His examples include a view relating the tastes of water to the colours of land, a student's question about Vayu, and a teacher's reply. He records disagreement about whether reviser's statements occur in this work.
One interpretation treats the opening promise to explain the chapter as the teacher's words, recorded by the student while compiling the treatise. Another treats it as the student's promise to his own students, who are Dhanvantari's students in the next generation; Gayi does not accept that interpretation. The words 'as the revered Dhanvantari taught' are explained as a reviser's assurance, voiced through Sushruta, that the account follows the teacher rather than Sushruta's invention. The commentator identifies this reviser as Nagarjuna and takes the use of the lit verbal form for an event outside the speaker's direct experience as a sign of such a reviser's statement. These are the commentator's textual interpretations.
In one explanation, atha indicates what follows the students' wish to receive instruction in Shalyatantra. Another takes atha as following their question and atah as giving the reason: they have asked about Ayurveda for the welfare of people. The commentator supplies the omitted word ayus before veda, so vedotpatti refers to the origin of Ayurveda. Here utpatti means its manifestation, not the coming into existence of something previously nonexistent. An adhyaya is a chapter in which its subjects are studied. Vyakhyasyamah expresses the undertaking to explain; the prefixes are interpreted either as indicating particularity and comprehensiveness or, alternatively, varied treatment and direct address.
Yathovacha means 'as he taught.' Bhagavan is explained through lordship, greatness, fame, prosperity, and other excellences; alternative explanations stress exceptional knowledge and personal distinction, or eightfold lordship.
Although the introductory promise is written at the chapter's beginning, one interpretation places it in the teaching sequence after the words 'vatsa Sushruta.' Others read it after 'adhyapyash cha bhavanto vatsah'; Gayi rejects that placement. The commentator also records the variant wording 'vedotpattim namadhyayam.'
Key terms
वेदोत्पत्तिम् (vedotpattim)
Origin of the Veda; the commentary supplies ayus and interprets this as the manifestation of Ayurveda.
प्रतिसंस्कर्तृसूत्रम् (pratisaṃskartṛsūtram)
A statement attributed to the reviser of the treatise.
एकीयसूत्रं (ekīyasūtraṃ)
A statement presenting the view of certain authorities.
अभिव्यक्तिः (abhivyaktiḥ)
Manifestation or becoming explicit, the commentary's meaning of utpatti here.
अध्यायः (adhyāyaḥ)
A chapter in which particular subjects are studied.
Then Aupadhenava, Vaitarana, Aurabhra, Paushkalavata, the disciple whose name is given with the variant karavirya(ra), Gopurarakshita, Sushruta, and others addressed the revered Dhanvantari, Divodasa, king of Kashi. He was dwelling in an ashrama, surrounded by a company of rishis, and is described as foremost among the immortals.
The commentator takes atha as an auspicious opening, indicating fulfilment of the purpose of both listener and teacher. Khalu is understood either as embellishing the sentence or as expressing certainty. Dhanvantari is called foremost among the immortals because, in one explanation, he brought forth amrita in a previous birth; another explanation understands him as an incarnation of Brahma. These are alternative accounts recorded by the commentary.
The surrounding rishis are described as devarshis, brahmarshis, and rajarshis, whose austerity and knowledge make their words worthy of acceptance. Ashramastha is interpreted as dwelling in the vanaprastha stage: freedom from concerns of rulership suggests an untroubled mind and the character of a royal sage. Kashiraja identifies the ruler of the Varanasi region. The commentary also connects this designation with the king's wish for liberation and an account of becoming his son.
Divodasa distinguishes him from other kings of Kashi. The commentary offers alternative derivations of this name: one involves the gods, their wish to honour, and giving; another explains dasa or dasha through diligent action and service associated with heaven. Dhanvantari is then derived by taking dhanu to mean Shalyashastra and understanding him as one who has reached its farthest extent. Another derivation is deliberately omitted to avoid excessive length.
The commentator initially counts seven named disciples, from Aupadhenava to Sushruta, and understands 'and others' to include Bhoja and others. An alternative divides Gopurarakshitau into two names, giving eight, and includes Nimi, Kankayana, Gargya, and Galava under 'and others,' giving twelve. These counts are preserved as alternatives. Finally, although Sushruta is the principal questioner, the others may be named first because, in this explanation, they are devarshis whom rajarshis honour.
Key terms
अमरवरं (amaravaraṃ)
Foremost among the immortals, an epithet explained in alternative ways by the commentator.
वानप्रस्थाश्रमस्थम् (vānaprasthāśramastham)
Situated in the vanaprastha stage, the commentary's interpretation of dwelling in an ashrama.
शल्यशास्त्रं (śalyaśāstraṃ)
The discipline of Shalya, invoked in the commentary's derivation of Dhanvantari.
प्रभृतिशब्देन (prabhṛtiśabdena)
By the expression 'and others,' which extends the list beyond those expressly named.
Revered teacher, seeing people afflicted by bodily, mental, and externally caused disorders, distressed by many kinds of pain and injury, struggling as though helpless despite having people to support them, and crying out, pains our minds. We wish to hear the Ayurveda taught here so that the illnesses of those seeking well-being may be relieved, our own lives may be sustained, and people may benefit. Well-being in this life and beyond depends upon it. Therefore, we have come to you as students.
The commentator explains bodily disorders as arising from imbalance of Vata and the other doshas; mental disorders as desire and related disturbances arising from rajas and tamas; and externally caused disorders as those produced by such causes as tigers or weapons.
He offers two explanations for the absence of svabhavika disorders from the opening list. One is that their management is not the principal subject of this treatise. The other is that they are already included in the students' wish to sustain their own lives. In that second explanation, the rishis are regarded as not subject to the other three groups, so sustaining life concerns preventing natural disturbances. This is the commentator's account of the rishis.
People described as sanatha have friends and others to support them, yet suffer as if alone. Their troubled actions and anguished cries show, in this explanation, that companions alone cannot provide the help that Ayurveda supplies. Pranayatra is explained as maintaining the functioning of the pranas, including Agni and Soma, and following svasthavritta. The commentator records the alternative reading 'atmaprajahitahetoh,' referring to benefit for oneself and others. Upadishyamana means being taught concisely.
The commentary distinguishes well-being in this world from well-being beyond it. The former includes artha and kama, gaining friends, and fame. The latter includes heaven, knowledge connected with other births, and immortality. These are the traditional aims stated in the commentary, not promises of medical outcomes. Because these kinds of welfare are understood to depend on this instruction, the speakers have approached the teacher in the capacity of students.
Key terms
आगन्तवो (āgantavo)
Externally caused disorders, illustrated here by injury from animals or weapons.
रजस्तमःसम्भूताः (rajastamaḥsambhūtāḥ)
Arising from rajas and tamas, as the commentary describes the mental disturbances.
स्वाभाविकानाम् (svābhāvikānām)
Of natural disorders, whose omission from the opening list receives two explanations.
The commentary explains this as the king of Kashi's response to Aupadhenava and the others who had approached him. Svagatam expresses that their coming is welcome. Amimamsyah means that further examination of their suitability is unnecessary because their jati and related qualifications are already known. Adhyapyah means worthy of receiving instruction.
Vatsah is explained first as an affectionate address showing particular fondness. An alternative explanation starts from its literal meaning, young calves: by comparing the students to calves, the address suggests their youth, their likeness to sons, and their capacity to be trained or disciplined.
Key terms
स्वागतं (svāgataṃ)
A welcome expressing that their arrival is good.
अमीमांस्याः (amīmāṃsyāḥ)
Not requiring further examination of their suitability for instruction.
अध्यापनार्हाश्च (adhyāpanārhāś ca)
Worthy of being taught.
वत्साः (vatsāḥ)
An affectionate address to the students; alternatively explained through the image of young calves.
According to this account, before creating living beings, Svayambhu set out Ayurveda, an upanga of the Atharvaveda, in one hundred thousand verses and one thousand chapters. Later, observing the shorter lifespan and limited understanding of human beings, he arranged it again in eight divisions.
The commentator offers several readings of the opening words. Iha khalu may simply introduce and ornament the statement. Alternatively, iha means 'in me, the composer of these sutras,' and khalu gives emphasis: the complete eight-branched Ayurveda is presented here, whereas other composers treat individual branches. A third reading makes iha an opening expression and khalu an address to the listener.
Upanga is explained as a smaller constituent part, by analogy with hands, feet, and nose in relation to larger bodily parts; another view takes it as something situated near an anga. The statement places the presentation of Ayurveda before the creation of living beings. Kritavan is interpreted as arranging or refining what already exists, rather than producing it for the first time, because Ayurveda is regarded here as eternal. Svayambhu is identified as Brahma.
The subsequent shortening of lifespan and reduction of understanding are associated in this account with the rise of adharma after the earlier arrangement. Bhuyah means 'again,' and ashtadha means 'in eight ways.'
Key terms
उपाङ्गम् (upāṅgam)
A smaller constituent or subsidiary part; alternatively, something near an anga.
स्वयम्भूः (svayambhūḥ)
The self-existent one, identified by the commentary as Brahma.
Shalyatantra is the branch chiefly concerned with removing shalya. Shalakya takes its name from work performed with a shalaka. Kayachikitsa is explained in two ways: treatment of agni, which kaya is taken to denote here, or treatment of the body.
Bhutavidya is knowledge concerning eight classes of beings—devas, asuras, gandharvas, yakshas, rakshasas, pitris, nagas, and pishachas—or, alternatively, knowledge directed towards removing bhuta possession. Kaumarabhritya concerns the sustaining and nourishing of children.
Agadatantra concerns counteracting poison. Another explanation understands gada as poison, gara, and harmful incompatible combinations, and agada as their absence; the branch aims at that freedom from harm.
Rasayana is explained either as nourishing rasa, rakta, and the other bodily constituents, or as a means of obtaining particular benefits from rasa, virya, vipaka, and related factors associated with longevity and other aims.
Vajikarana is described through several derivations. One compares a man's sexual capacity with that of a stallion; another relates the term to pronounced sexual expression. Other views connect vaja with the movement or force of shukra, or understand vaji itself as shukra, so that vajikarana produces or restores that capacity where it is absent. These derivations are alternatives, not a single definition. The closing iti marks the end of the eightfold list.
Key terms
कायचिकित्सा (kāyacikitsā)
Treatment of kaya, interpreted here either as agni or as the body.
भूतविद्या (bhūtavidyā)
Knowledge concerning the listed beings, or the removal of possession attributed to them.
कौमारभृत्यम् (kaumārabhṛtyam)
The branch concerned with sustaining and nourishing children.
रसायनं (rasāyanaṃ)
Nourishment of bodily constituents, or a means of obtaining benefits through rasa and related factors, in the alternative explanations.
वाजीकरणम् (vājīkaraṇam)
The branch explained through sexual capacity and shukra in several alternative derivations.
Adhikarana ૮ (૮) · Śloka ૮
અથાસ્ય પ્રત્યઙ્ગલક્ષણસમાસઃ |૮|
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अथास्य प्रत्यङ्गलक्षणसमासः |८|
Meaning of the śloka
Next comes a brief account of the defining features of each branch of Ayurveda.
Atha indicates what follows next. Asya refers to Ayurveda. Pratyanga-lakshana-samasa means a concise statement of the defining features of each individual branch.
Key terms
प्रत्यङ्गलक्षणसमासः (pratyaṅgalakṣaṇasamāsaḥ)
A concise account of the defining features of each branch.
Adhikarana ૯ (૮(૧)) · Śloka ૮
તત્ર, શલ્યં નામ વિવિધતૃણકાષ્ઠપાષાણપાંશુલોહલોષ્ટાસ્થિબાલનખપૂયાસ્રાવદુષ્ટવ્રણાન્તર્ગર્ભશલ્યોદ્ધરણાર્થં , યન્ત્રશસ્ત્રક્ષારાગ્નિપ્રણિધાનવ્રણવિનિશ્ચયાર્થં ચ (૧) |૮|
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तत्र, शल्यं नाम विविधतृणकाष्ठपाषाणपांशुलोहलोष्टास्थिबालनखपूयास्रावदुष्टव्रणान्तर्गर्भशल्योद्धरणार्थं , यन्त्रशस्त्रक्षाराग्निप्रणिधानव्रणविनिश्चयार्थं च (१) |८|
Meaning of the śloka
Shalya is the branch concerned with removing shalya, including grass, wood, stone, dust, metal, clods, bone, hair, nails, pus, and discharge from diseased wounds, and with removal of a fetus when it constitutes a shalya. It also concerns the application of yantra, shastra, kshara, and agni, and the assessment of wounds.
Tatra refers to the eight branches, and nama introduces what is being defined. The commentator connects the listed materials, through pus and discharge, with their removal from within a dushta vrana; removal of a garbha-shalya is included as well. Some read the additional words 'by sixty procedures,' which they explain as the measures from apatarpana through protective arrangements described in the Dvivraniya chapter. Pranidhana means placing or applying the relevant means.
The commentary broadens shalya beyond pieces of wood or grass. Its cited verse calls anything that causes affliction within the body a shalya, including something excessively increased or arising from mala or dosha, and applies this description to bodies of both stationary and moving living beings.
Key terms
शल्यं (śalyaṃ)
An afflicting object or factor in the body; not restricted here to an external splinter.
दुष्टव्रणस्य (duṣṭavraṇasya)
Of an unhealthy or disordered wound from which the listed matter is to be removed.
गर्भशल्यस्यापि (garbhaśalyasyāpi)
Also of a fetus considered a shalya requiring removal in this context.
प्रणिधानार्थं (praṇidhānārthaṃ)
For placing or applying the specified therapeutic means.
Shalakya is the branch concerned with relieving disorders situated above the jatru, including those affecting the ears, eyes, mouth, nose, and related regions.
Jatru is explained as the root of the neck; another view places it at the junction of the chest and shoulder. Vadana here means the cavity of the mouth. The word 'and others' after the nose includes the head, skull, and related sites.
Key terms
शालाक्यं (śālākyaṃ)
The branch dealing with the specified disorders above the jatru.
जत्रु (jatru)
The root of the neck, or, in another interpretation, the chest–shoulder junction.
वदनम् (vadanam)
The mouth cavity in this passage.
Adhikarana ૧૧ (૮(૩)) · Śloka ૮
કાયચિકિત્સા નામ સર્વાઙ્ગસંશ્રિતાનાં વ્યાધીનાં જ્વરરક્તપિત્તશોષોન્માદાપસ્મારકુષ્ઠમેહાતિસારાદીનામુપશમનાર્થમ્ (૩) |૮|
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कायचिकित्सा नाम सर्वाङ्गसंश्रितानां व्याधीनां ज्वररक्तपित्तशोषोन्मादापस्मारकुष्ठमेहातिसारादीनामुपशमनार्थम् (३) |८|
Meaning of the śloka
Kayachikitsa is the branch concerned with relieving disorders affecting the body as a whole, including jvara, raktapitta, shosha, unmada, apasmara, kushtha, meha, atisara, and others.
The commentator notes that some versions place atisara immediately after jvara in the list. He rejects that reading because it has been criticised in the Panjika commentary.
Key terms
कायचिकित्सा (kāyacikitsā)
The branch addressing the listed disorders affecting the body as a whole.
सर्वाङ्गसंश्रितानां (sarvāṅgasaṃśritānāṃ)
Of disorders involving the body as a whole.
Adhikarana ૧૨ (૮(૪)) · Śloka ૮
ભૂતવિદ્યા નામ દેવાસુરગન્ધર્વયક્ષરક્ષઃપિતૃપિશાચનાગગ્રહાદ્યુપસૃષ્ટચેતસાં શાન્તિકર્મબલિહરણાદિગ્રહોપશમનાર્થમ્ (૪) |૮|
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भूतविद्या नाम देवासुरगन्धर्वयक्षरक्षःपितृपिशाचनागग्रहाद्युपसृष्टचेतसां शान्तिकर्मबलिहरणादिग्रहोपशमनार्थम् (४) |८|
Meaning of the śloka
Bhutavidya concerns pacifying the grahas described as devas, asuras, gandharvas, yakshas, rakshasas, pitris, pishachas, nagas, and others when they afflict a person's consciousness. The means named in the passage include shanti rites, offering bali, and related measures.
The commentary identifies asuras as daityas, gandharvas as divine singers, yakshas as beings such as Dhanada, rakshasas as beings such as Ravana, pitris as those such as the Agnishvattas, and pishachas as flesh-eating beings. They are called grahas because they seize or take hold. The stated purpose of shanti rites, bali offerings, and related measures is to pacify these eight classes of graha. This explanation follows the traditional account supplied in the passage.
Key terms
भूतविद्या (bhūtavidyā)
The branch concerned here with disturbances attributed to the listed grahas.
ग्रहाः (grahāḥ)
Beings called 'seizers' because they are understood to take hold of a person.
शान्तिकर्म (śāntikarma)
Pacifying ritual action named among the measures in this passage.
Adhikarana ૧૩ (૮(૫)) · Śloka ૮
કૌમારભૃત્યં નામ કુમારભરણધાત્રીક્ષીરદોષસંશોધનાર્થં દુષ્ટસ્તન્યગ્રહસમુત્થાનાં ચ વ્યાધીનામુપશમનાર્થમ્ (૫) |૮|
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कौमारभृत्यं नाम कुमारभरणधात्रीक्षीरदोषसंशोधनार्थं दुष्टस्तन्यग्रहसमुत्थानां च व्याधीनामुपशमनार्थम् (५) |८|
Meaning of the śloka
Kaumarabhritya concerns the care and nourishment of children, correction of faults in a nursing woman's milk, and relief of disorders arising from disturbed breast milk or from grahas.
The compound dushta-stanya-graha-samutthana is explained as disorders arising either from disturbed breast milk or from an afflicting graha. The commentary places those arising from the milk in the bodily category and those attributed to a graha in the externally caused category.
Key terms
कौमारभृत्यं (kaumārabhṛtyaṃ)
The branch concerning child care, nourishment, and the disorders specified here.
दुष्टस्तन्येन (duṣṭastanyena)
Through disturbed breast milk, identified here as a cause of bodily disorders.
आगन्तवः (āgantavaḥ)
Externally caused disorders; here the category assigned to disorders attributed to grahas.
Adhikarana ૧૪ (૮(૬)) · Śloka ૮
અગદતન્ત્રં નામ સર્પકીટલૂતામૂષકાદિદષ્ટવિષવ્યઞ્જનાર્થં વિવિધવિષસંયોગોપશમનાર્થં ચ (૬) |૮|
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अगदतन्त्रं नाम सर्पकीटलूतामूषकादिदष्टविषव्यञ्जनार्थं विविधविषसंयोगोपशमनार्थं च (६) |८|
Meaning of the śloka
Agadatantra concerns recognising the manifestations of poisoning from the bites or stings of snakes, insects, spiders, mice, and similar creatures, and relieving the effects of combinations of various poisons.
Kita includes creatures such as scorpions. Luta is glossed as markata, used here for a spider, or alternatively as a particular kind of kita. Various poisons include both sthavara and jangama kinds, and samyoga means their combination or coming together.
The commentator also records an alternative reading referring to relieving people affected by various poisons and by samyoga-visha. Equal quantities of honey and ghee are given in the commentary as an example of the latter category. This is an example within the text's traditional classification.
Key terms
अगदतन्त्रं (agadatantraṃ)
The branch dealing here with the manifestations and alleviation of poisoning.
संयोगविषं (saṃyogaviṣaṃ)
A harmful combination discussed as a form of poison in the commentary.
स्थावरजङ्गमानां (sthāvarajaṅgamānāṃ)
Of the stationary-origin and moving-creature classes of poisons referred to here.
Adhikarana ૧૫ (૮(૭)) · Śloka ૮
રસાયનતન્ત્રં નામ વયઃસ્થાપનમાયુર્મેધાબલકરં રોગાપહરણસમર્થં ચ (૭) |૮|
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रसायनतन्त्रं नाम वयःस्थापनमायुर्मेधाबलकरं रोगापहरणसमर्थं च (७) |८|
Meaning of the śloka
Rasayanatantra is described as maintaining the condition associated with age, promoting lifespan, understanding, and strength, and being capable of removing disease.
One explanation takes vayahsthapana to mean maintaining life for a hundred years, while ayushkara is understood as extending life beyond a hundred years. Another takes vayahsthapana to mean warding off old age by maintaining youthfulness for a long period. These are alternative interpretations of the traditional aims attributed to Rasayana, not verified promises of an outcome.
Key terms
वयःस्थापनं (vayaḥsthāpanaṃ)
Maintaining age-related condition; interpreted alternatively as sustaining life or preserving youthfulness.
आयुष्करं (āyuṣkaraṃ)
Promoting lifespan, distinguished from vayahsthapana in one explanation.
वाजीकरणतन्त्रं नामाल्पदुष्टक्षीणविशुष्करेतसामाप्यायनप्रसादोपचयजनननिमित्तं प्रहर्षजननार्थं च (८) ||८||
Meaning of the śloka
Vajikaranatantra concerns nourishing, restoring the proper condition of, increasing, or generating retas when it is scanty, disturbed, depleted, or dried up, respectively. It also aims to produce sexual exhilaration.
The commentator pairs each condition of retas with a corresponding aim. Naturally scanty retas calls for nourishment; retas disturbed by Vata and other doshas calls for restoration of its proper condition; retas reduced below its usual amount by particular causes calls for increase; and retas reduced to an extreme degree calls for generation.
An alternative interpretation relates these descriptions to age: those who have not reached twenty-five are described as having scanty retas, middle-aged people whose retas has diminished through particular causes as having depleted retas, and elderly people as having dried-up retas. The final expression about producing praharsha is explained, for a person otherwise in health, as increasing shukra and bringing about its discharge. These explanations remain within the supplied traditional account.
Key terms
रेतसाम् (retasām)
Of retas, the reproductive material discussed under four conditions in this passage.
आप्यायन (āpyāyana)
Nourishment or replenishment, assigned here to naturally scanty retas.
प्रसाद (prasāda)
Restoration of proper condition, assigned here to retas affected by doshas.
प्रहर्षजननार्थं (praharṣajananārthaṃ)
For producing sexual exhilaration, further explained through shukra increase and discharge.
Evam means 'in this manner,' and atra means 'among these.' The question asks which particular branch should be taught or explained to which student. The closing iti is used in its general concluding sense.
Key terms
अष्टाङ्ग (aṣṭāṅga)
Having eight branches.
किमङ्गं (kimaṅgaṃ)
Which branch, in the question about allocating instruction to students.
The speakers are the students addressing Dhanvantari. Making knowledge of Shalya the mula is explained as placing that knowledge first. Dhanvantari's reply accepts their request. The commentator records the alternative reading 'sa hovacha' and explains it with reference to being together with those students.
Key terms
शल्यज्ञानं (śalyajñānaṃ)
Knowledge of Shalya, selected as the starting foundation of instruction.
मूलं (mūlaṃ)
The foundation or starting point, explained here as what is placed first.
त ऊचुर्भूयोऽपि भगवन्तम्- अस्माकमेकमतीनां मतमभिसमीक्ष्य सुश्रुतो भगवन्तं प्रक्ष्यति, अस्मै चोपदिश्यमानं वयमप्युधारयिष्यामः ||१२||
स उवाचैवमस्त्विति ||१३||
Meaning of the śloka
The students again addressed the revered teacher: 'After considering the shared wish of all of us, Sushruta will ask you the questions, and we too will retain the teaching given to him.' He replied, 'Let it be so.'
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પ્રક્ષ્યતિ પૃચ્છાં કરિષ્યતિ||૧૨-૧૩||
Meaning of the commentary
Prakshyati means that he will ask a question.
Key terms
एकमतीनां (ekamatīnāṃ)
Of those who share one intention or view, here the students.
प्रक्ष्यति (prakṣyati)
He will ask, referring to Sushruta speaking for the students.
The commentator recalls his earlier observation that the introductory promise beginning athata should be understood in the teaching sequence after this address to Sushruta. Iha khalu establishes the present topic as the origin of Ayurveda.
Vyadhi is used broadly: it can refer to disturbed Vata and the other doshas, to their effects such as jvara, to afflictions, and to attachment and other forms of suffering that perpetuate samsara. Parimoksha means cessation or release.
The commentator then asks whether supporting people with yapya disease and extending lifespan through Rasayana should be named as additional purposes. One answer is that cha, 'and,' includes these unstated purposes. Alternatively, support in yapya disease is included under disease management because the therapeutic action is shared, while the lifespan-related purpose of Rasayana is included under protecting the healthy.
Key terms
vyAdhiparimokShaH (vyādhiparimokṣaḥ)
Release from disease, explained as its cessation.
svasthasya rakShaNaM (svasthasya rakṣaṇaṃ)
Protection of a person who is in health.
yApyavyAdhitarakShA (yāpyavyādhitarakṣā)
Support or protection of a person with a disease requiring continued management.
The commentary offers several derivations of the name. Ayus is the conjunction of body, senses, sattva, and atman. Ayurveda may mean that this ayus is present within the discipline, that life is known through it, that life is examined through it, or that life is obtained through it. The different explanations use different senses of the verbal roots and are retained as alternatives.
Key terms
AyuH (āyuḥ)
Life, defined here as the conjunction of body, senses, sattva, and atman.
Attend to the teaching of its foremost and earliest branch, presented without conflict with direct perception, authoritative teaching, inference, and comparison.
Angavara means the best branch, and adya means the earliest. The claim is that what Shalya teaches can also be understood through the four means of knowledge named in the passage.
Pratyaksha is direct, non-erroneous knowledge of an object through mind and senses; failure to grasp an object's actual nature is distinguished as error. The commentary illustrates agreement with direct perception by the occurrence of sneezing after looking at the sun or after a thread-like wick enters the nose.
Agama is the Veda or the teaching of trustworthy knowers of reality. It is described as supported by established means of knowledge and beneficial here and hereafter. The traditional account of Rudra severing Yajna's head and the Ashvins rejoining it is given as an example. Agama is placed before inference because its results are described as directly manifest.
Anumana is knowledge of something indicated, obtained through a dependable sign. The example concerns inferring the site of a concealed shalya from local drying or melting when sandal paste and ghee have been applied to the skin.
Upamana establishes something subtle, obscured, or distant through a familiar resemblance. Examples compare a mashaka with a masha, a tilakalaka with a sesame seed in size, vidari disease with a vidari tuber, and panasika with a shaluka. Uchyamanam means being taught, here by Dhanvantari.
Key terms
pratyakSham (pratyakṣam)
Direct, non-erroneous apprehension of an object.
Agamo (āgamo)
Authoritative teaching, here the Veda or the instruction of trustworthy knowers.
anumAnaM (anumānaṃ)
Inference from a dependable sign to what that sign indicates.
upamAnaM (upamānaṃ)
Understanding through a recognised similarity or comparison.
This branch is regarded as the first because it earlier brought about the healing of wounds caused by injury and the rejoining of Yajna's head. The received account says that Rudra severed Yajna's head. The gods approached the two Ashvins and asked them to rejoin it, promising them the highest standing among themselves. The Ashvins agreed. The gods then secured Indra's favour on their behalf through a share in the sacrifice, and the Ashvins rejoined Yajna's head.
The commentator uses this passage to establish the priority of Shalya. Hi gives emphasis: this branch is first, earliest, or principal. For the first reason, he states that wounds from injuries in the conflict between devas and asuras arose before bodily diseases and were healed through this branch.
The second reason is the earlier rejoining of Yajna's head. The word 'earlier' is understood to apply to this event as well. An alternative reading calls the head the principal part of Yajna and uses its restoration to explain the branch's priority. The narrative is presented as a teaching handed down through tradition. Another variant reads sandhitam in place of samhitam, both referring here to the joining.
Key terms
abhighAtavraNa (abhighātavraṇa)
A wound arising from injury.
saMrohAt (saṃrohāt)
Because of healing or growing together, here of wounds.
sandhAnAcca (sandhānāc ca)
And because of rejoining, referring to the head in the traditional account.
Among all eight branches of Ayurveda, this branch is regarded here as especially important because of its prompt action, its use of yantra, shastra, kshara, and agni, and what it shares with the other branches.
The commentator explains why Shalya has been called the foremost branch. Its prompt action is connected with applying yantra and the other named means: he says that slow action in their use is inappropriate because it may bring harm to the patient. A second reason is its common ground with branches such as Shalakya.
Some read adhika-kriya-karana, performing a greater range or degree of action, instead of ashu-kriya-karana. On that reading, its use of the specified means and its shared scope with the other branches support the claim. Another interpretation counts three separate reasons in the original formulation and explains prompt action as quickly performing actions such as cutting. These are arguments about Shalya's standing within this text.
Key terms
AshukriyAkaraNAt (āśukriyākaraṇāt)
Because of prompt performance of action, one reason given for Shalya's importance.
sarvatantrasAmAnyAcca (sarvatantrasāmānyāc ca)
And because of common ground with all the branches.
adhikakriyAkaraNAt (adhikakriyākaraṇāt)
An alternative reading emphasising a greater range or degree of action.
The commentator presents this praise of Shalyatantra as encouragement for the students. Shashvata can mean imperishable; alternatively, it can refer to moksha, with the discipline so described because it helps bring that about. Punya means a cause of merit. Svargya, yashasya, and ayushya mean either causes of, or things beneficial to, heaven, reputation, and life respectively. Vrittikara means providing the means of subsistence. These explanations preserve the aims stated in the traditional text.
Key terms
shAshvatam (śāśvatam)
Enduring or imperishable; alternatively connected by the commentator with moksha.
Brahma taught it first. Prajapati learned it from him; the Ashvins learned it from Prajapati; Indra learned it from the Ashvins; and I learned it from Indra. Here I must give this teaching to those who seek it, for the welfare of people.
This passage sets out the succession through which the teaching was received. Provacha means that Brahma taught it first. Prajapati is identified as Daksha, and adhijage means that he studied it. The speaker contrasts Brahma's first giving of the teaching to seekers in heaven with Dhanvantari's responsibility to give it here in the mortal world.
Key terms
kramAgatiM (kramāgatiṃ)
Transmission in succession, the subject of the commentary.
भवति चात्र- अहं हि धन्वन्तरिरादिदेवो जरारुजामृत्युहरोऽमराणाम् |
शल्याङ्गमङ्गैरपरैरुपेतं प्राप्तोऽस्मि गां भूय इहोपदेष्टुम् ||२१||
Meaning of the śloka
The speaker declares: 'I am Dhanvantari, the primordial deity who removed old age, illness, and death from the immortals. I have come again to earth to teach the Shalya branch together with the other branches.'
The king of Kashi speaks this verse to establish the students' confidence. One interpretation identifies Adideva as Shankara. Another distinguishes primordial deities such as Brahma, deities associated with acts such as Shatakratu, and deities born for particular purposes such as Skanda, placing the speaker in the first category. Being an Adideva and being the king of Kashi are reconciled through his taking a different incarnation.
The statement about removing old age, illness, and death means, in this traditional account, that the gods formerly experienced these conditions and that the speaker removed them. He explains his return to earth by saying that he had previously gone to heaven for the work of the gods and has now come to the mortal world to teach for human purposes.
An alternative reading says that he came bearing Shalya, the great and foremost discipline. The commentator argues that declaring one's own greatness is not blameworthy here because it serves others and is regarded as truthful.
Key terms
Adidevo (ādidevo)
Primordial deity, an epithet explained in different ways by the commentary.
avatArAntaram (avatārāntaram)
Another incarnation, used to reconcile the speaker's divine identity with kingship.
gAM (gāṃ)
The earth, the destination of the speaker's return.
In this discipline, purusha is the conjunction of the five mahabhutas and the embodied self. Therapeutic action is directed towards this purusha, who is its basis. The world is described in two divisions, stationary and moving. It is also described as agneya or saumya according to predominance, or alternatively as constituted of five elements. Living beings are grouped as samsvedaja, jarayuja, andaja, and udbhijja. Among these, the human being is the principal concern, and the rest serves as resources for that concern. Therefore, purusha is the basis of this discipline.
The five mahabhutas are earth and the others; shariri is atman, and samavaya is explained here as conjunction. An alternative opening reading specifies Shalyatantra and the present discussion of therapeutic action and the basis of disease. Kriya includes the actions taught in the discipline involving medicines, shastra, kshara, and agni, as well as measures for maintaining health. Purusha is their basis because it is the locus of both disease and health.
The world is divided into sthavara, such as trees, and jangama, such as human beings. The further distinction between agneya and saumya is introduced for its relevance to treatment. The commentary connects them with the natures associated with Agni and Soma. It rejects the reading that makes 'twofold' mean 'having two causes,' citing criticism in the Panjika. Although all the elements are present, the twofold description rests on predominance: substances are generally considered cold or hot. An alternative formulation describes both divisions of the world as fivefold in elemental constitution.
The four traditional classes of living beings are explained as follows: samsvedaja arise from the moisture or warmth of the earth or body; jarayuja arise from jarayu, glossed as the womb; andaja arise from an egg, described as a rounded support of a living being; and udbhijja emerge by breaking through the earth. Samsvedaja is placed first because heat is considered necessary for the coming into being of all four. The commentary notes but rejects a different order of the list, again referring to the Panjika.
Although the broad definition of purusha could include animals, here the word specifically denotes the human being, whose benefit is the principal concern. Other stationary and moving beings are treated as resources for that purpose. A final alternative interpretation locates the statement of human primacy specifically within the four classes beginning with samsvedaja. This explains why purusha is selected as the locus of the discipline.
Key terms
puruSha (puruṣa)
The conjunction of the five mahabhutas and embodied self; here specifically the human subject of treatment.
adhiShThAnaM (adhiṣṭhānaṃ)
The basis or locus, here of disease, health, and therapeutic action.
AgneyaH (āgneyaḥ)
Characterised by predominance associated with Agni.
saumyashca (saumyaś ca)
And characterised by predominance associated with Soma.
bhUtagrAmaH (bhūtagrāmaḥ)
The collective group of living beings classified here by their manner of arising.
Adhikarana ૨૯ (૨૩) · Śloka ૨૩
તદ્દુઃખસંયોગા વ્યાધય ઉચ્યન્તે ||૨૩||
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तद्दुःखसंयोगा व्याधय उच्यन्ते ||२३||
Meaning of the śloka
Those associations that bring suffering to this purusha are called diseases.
Tat refers back to purusha. Duhkha is distress involving body, speech, or mind. The word vyadhi is explained through the bringing of different kinds of suffering.
The commentator accepts two ways of construing the statement. Diseases such as the externally caused kinds are those whose association with purusha brings suffering. Alternatively, diseases are those conditions in whose presence, through whose agency, or from which suffering arises for purusha.
He then records two other interpretations but rejects them, referring to criticism in the Panjika: one treats diseases as the combinations of the person's painful sensations; the other divides duhkha into an explanation involving damaged kha or srotas and makes the association a cause of disturbed channels. These rejected readings are not merged with the two accepted interpretations.
Key terms
duHkhaM (duḥkhaṃ)
Distress or suffering involving body, speech, or mind.
vyAdhayaH (vyādhayaḥ)
Diseases, explained through their bringing suffering to purusha.
saMyogo (saṃyogo)
Association or conjunction, central to the proposed definitions of disease.
Adhikarana ૩૦ (૨૪) · Śloka ૨૪
તે ચતુર્વિધાઃ- આગન્તવઃ, શારીરાઃ, માનસાઃ, સ્વાભાવિકાશ્ચેતિ ||૨૪||
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ते चतुर्विधाः- आगन्तवः, शारीराः, मानसाः, स्वाभाविकाश्चेति ||२४||
Meaning of the śloka
Diseases are of four kinds: agantu, sharira, manasa, and svabhavika—externally caused, bodily, mental, and naturally arising.
The externally caused group is named first because, in the preceding account, it arose first. Bodily disease follows because of the body's importance, and the other two groups follow it. Svabhavika means arising through svabhava, understood here as an inherent characteristic. The other categories have already been explained. The word cha is taken to indicate that naturally arising disease does not have the same strength or standing as the other categories. Iti completes the fourfold enumeration.
Key terms
AgantavaH (āgantavaḥ)
Externally caused diseases, placed first in this classification.
svAbhAvikAH (svābhāvikāḥ)
Conditions arising from inherent nature.
svabhAvo (svabhāvo)
Inherent or naturally present characteristic.
Adhikarana ૩૧ (૨૫(૧)) · Śloka ૨૫
તેષામાગન્તવોઽભિઘાતનિમિત્તાઃ |૨૫|
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तेषामागन्तवोऽभिघातनिमित्ताः |२५|
Meaning of the śloka
Of these, agantu disorders arise from injury or impact.
The reference to food and drink means their inappropriate use, since balanced food is not regarded as a cause of disease. It also points more broadly to departures from svasthavritta: disturbances involving time, activities of body, speech, and mind, and the relation between senses and their objects. The commentator says that naming food instead of listing all these factors highlights its principal role in the arising of such disorders.
Imbalance may consist in either decrease or increase. Its manifestations include disorders that reveal the accumulation and other states of Vata and the other factors, such as a feeling of the abdomen being filled with Vata.
The commentary asks why shonita, a dushya, is included in a discussion of doshas. One answer is specific to Shalyatantra: wounds are central to it, and rakta is especially important among the dushyas in wounds. Another answer is that rakta disturbed by doshas can itself become a cause of disease. The cited later passage names disorders according to the dhatu strongly affected by doshas, such as rasa or shonita, by analogy with calling a burn one caused by ghee. The commentator declines to reproduce the more extensive discussions of other authors because they could confuse the student.
Key terms
annapAnamUlA (annapānamūlā)
Having food and drink as their root, interpreted as inappropriate use rather than balanced intake.
vaiShamyaM (vaiṣamyaṃ)
Imbalance, which the commentary says can involve either decrease or increase.
shoNita (śoṇita)
Blood, included here because of its role in wounds or as a dosha-affected factor in disease.
dUShya (dūṣya)
A bodily constituent liable to be affected by doshas, the category under which blood is discussed here.
Mental disturbances such as anger, grief, fear, excessive elation, despondency, envy, fault-finding resentment, dejection, hostility towards others' merits, desire, and greed arise through different forms of attraction and aversion.
The commentator defines krodha as hostility towards another, shoka as mental agitation at separation from a child or another loved person, and bhaya as fear of another. Harsha is excessive elation; alternatively, it is pleasure in oneself produced by attributing faults to another without reason. Vishada is loss of energy or failure to begin activities through fear of not succeeding. Irshya is inability to bear another's prosperity, while asuya is looking for weaknesses and imposing faults on another's virtues. Dainya is an afflicted state of mind. Matsarya is lack of impartiality towards another's merits, or alternatively cruelty. Kama is longing for sense objects, and lobha is the wish to take another's possessions. The open-ended list also includes mana, mada, dambha, and related states.
Iccha is strong desire for an object. It takes different forms according to its objects and the particular desires involved; harsha, shoka, dainya, kama, lobha, and similar states are assigned to this side. Dvesha is dislike, also varying with its objects and forms; krodha, bhaya, vishada, irshya, asuya, and matsarya are assigned to it. An alternative textual reading gives a shorter list of mental disturbances. The commentary's definitions and groupings are preserved without equating them with modern diagnostic categories.
Key terms
icchA (icchā)
Strong desire or attraction, one source of the mental states classified here.
dveShaH (dveṣaḥ)
Dislike or aversion, the other source in this classification.
IrShyA (īrṣyā)
Inability to tolerate another person's prosperity.
asUyA (asūyā)
Fault-seeking that imputes defects to another's virtues.
viShAdaH (viṣādaḥ)
Inactivity or dejection arising from fear that an undertaking will not succeed.
Hunger is the wish to eat, thirst the wish to drink, and jara old age. Death is defined as the separation of body, senses, atman, and mind. Sleep is explained through the conjunction of mind with the medhya nadi and the resulting ease of body and senses.
The reading prakriti includes conditions arising from constitution or nature. The commentator distinguishes their natural occurrence from their occurrence through disturbed doshas. He gives excessive hunger associated with increased Pitta, reduced Shleshma, and bhasmaka agni as an example of a dosha-caused condition requiring correction. The same distinction is extended to thirst, premature ageing, untimely death, and sleep arising from dosha disturbance. Such cases are assigned to bodily disorders. When the conditions arise through nature itself, he describes them as beyond counteraction, even through Rasayana.
The commentary acknowledges that natural hunger, thirst, and ageing can still have a connection with Pitta, and sleep with Shleshma and tamas. It nevertheless calls them non-dosha-caused because dosha involvement is slight, comparing the terminology to calling a person who eats only one grain a person who is fasting. Death, even when substantial doshas participate, is not necessarily named after them if they follow nature; the analogy is that a victory achieved by a king's powerful servants is attributed to the king. Externally caused death is another reason that death cannot always be classified as dosha-caused.
An alternative reading has prabhritaya, 'and others,' rather than prakritaya; those accepting it include such conditions as wakefulness at night. The statements about what can be counteracted are the distinctions made in this commentary, not clinical advice or assurances of preventing death.
Key terms
svAbhAvikAH (svābhāvikāḥ)
Naturally arising conditions, distinguished here from similar states produced by disturbed doshas.
jarA (jarā)
Old age, with natural and premature occurrence distinguished in the commentary.
mRutyuH (mṛtyuḥ)
Death, defined as separation of body, senses, atman, and mind.
bhasmakAnalena (bhasmakānalena)
Through the intensely consuming agni invoked in the example of abnormal hunger.
The statement refers to the disorders just described. Anger and similar states have mind as their locus, jvara and similar disorders have body as their locus, and conditions such as apasmara involve both.
The commentator acknowledges that mental disorders can distress the body and bodily disorders can distress the mind. He preserves the distinction by their initial locus: mental disorders affect the mind first and then the body, while bodily disorders proceed in the reverse order. Atman is not itself a locus of disease because it is regarded as unchanging.
Key terms
manaHsharIrAdhiShThAnAH (manaḥśarīrādhiṣṭhānāḥ)
Having mind and body as their loci.
ubhayAdhiShThAnA (ubhayādhiṣṭhānā)
Having both as their locus, illustrated here by apasmara.
nirvikAratvAt (nirvikāratvāt)
Because of being unchanging, the reason given for excluding atman as the locus of disease.
Samshodhana means thorough cleansing and is divided into external and internal forms. External examples include shastra, kshara, agni, and applications. The internal group is listed as vamana, virechana, asthapana, and bloodletting; another view substitutes shirovirechana for bloodletting.
Samshamana pacifies doshas without expelling them. The cited definition adds that it neither removes doshas nor provokes those already balanced, but brings disturbed ones into balance. External examples include applications, pouring, immersion, oil application, shirobasti, kavala, and gandusha. Internal examples include pachana, lekhana, brimhana, Rasayana, Vajikarana, and alleviation of poison.
Food is divided into forms that are drunk, licked, eaten, or chewed, and by purpose into food that pacifies doshas, relieves disease, or maintains health. Although pacifying food could fall under samshamana, naming it separately shows its importance in cleansing and other measures. An alternative reason is that food also has a role in healthy people where no pacification of disease is needed.
Achara includes actions of body, speech, and mind: raising and lowering are bodily examples, recitation and study are verbal examples, and meditation, reflection, and intention are mental examples. 'Properly applied' means used after considering ayus and other relevant features of the person.
Key terms
saMshodhanaM (saṃśodhanaṃ)
Thorough cleansing, divided here into external and internal forms.
saMshamanaM (saṃśamanaṃ)
Pacification of disturbed doshas without expelling them or provoking balanced doshas.
AhAraH (āhāraḥ)
Food, considered here by mode of intake and purpose.
प्राणिनां पुनर्मूलमाहारो बलवर्णौजसां च |
स षट्सु रसेष्वायत्तः; रसाः पुनर्द्रव्याश्रयाः; द्रव्याणि पुनरोषधयः |
तास्तु द्विविधाः- स्थावरा जङ्गमाश्च ||२८||
Meaning of the śloka
Food is the root of living beings and of their strength, complexion, and ojas. It depends on the six rasas; rasas reside in substances. The substances being discussed are aushadhis, which are divided into stationary and moving kinds.
Calling food the root highlights it as a cause of coming into being: the shukra and shonita capable of forming an embryo are themselves said to arise from food. Food is also the root of strength, complexion, and ojas, so both the arising and maintenance of living beings are indicated.
Bala is the capacity to perform action, inferred through exertion. Varna includes complexion such as a fair colour. Ojas is described as Soma-like, situated in the heart, and as the seat of all dhatus from rasa through shukra. Another interpretation takes bala here to mean bodily development. Although bala and ojas are thus distinguished, they are treated as one elsewhere for a shared therapeutic purpose.
Food depends on the six rasas beginning with madhura. Aushadhi here is understood from the context to cover the two forthcoming groups, stationary and moving, rather than every substance that can be used as medicine; otherwise the separately introduced earthy substances would already be included. Another view does include earthy substances within the term aushadhi. The stationary group is named first because it is used more extensively.
Key terms
balaM (balaṃ)
Capacity for action, inferred from exertion; alternatively bodily development in this context.
ojaH (ojaḥ)
The Soma-like, heart-situated principle described as the seat of the dhatus.
rasAH (rasāḥ)
The six tastes on which food is said to depend.
oShadhayaH (oṣadhayaḥ)
The medicinal substances discussed here, with differing views on whether earthy substances are included.
The stationary group has four divisions: vanaspati, vriksha, virudh, and oshadhi. In this classification, vanaspatis bear fruit without flowers, vrikshas bear both flowers and fruit, virudhs spread or form clumps, and oshadhis reach their end when their fruit ripens.
Vanaspatis are explained as fruit-bearing plants with no flowers apparent in this description, exemplified by plaksha and udumbara. Vrikshas have both flowers and fruits, with mango and jambu as examples. Virudhs include spreading growth and clumping or bush-like growth; examples are vidari, kolavalli, shalaparni, and prishniparni. A variant reads gulminyah in place of stambinyah, with the same sense of clumping growth.
For oshadhi, nishtha is explained as destruction or coming to an end: these plants perish as their fruit matures, as in wheat and similar plants. Another interpretation connects nishtha separately with phala and paka, distinguishing those whose life ends with fruit, such as shali, sesame, and kulattha, from those ending with maturation, such as kavaka, glossed as a mushroom. The alternatives belong to the botanical grouping used by the text.
Key terms
vanaspatayaH (vanaspatayaḥ)
Fruit-bearing plants described in this scheme as lacking flowers.
vRukShAH (vṛkṣāḥ)
Plants bearing both flowers and fruits in this classification.
vIrudhaH (vīrudhaḥ)
Spreading or clumping plants.
phalapAkaniShThA (phalapākaniṣṭhā)
Ending at fruit maturation, with an alternative grammatical interpretation also recorded.
The moving group is also divided into four traditional classes: jarayuja, andaja, svedaja, and udbhijja. Animals, human beings, and vyalas are placed under jarayuja; birds, snakes, and other creeping creatures under andaja; krimis, kitas, and ants under svedaja; and indragopa, frogs, and similar creatures under udbhijja.
The four classes have been explained earlier. Their changed order here is taken to indicate overlap between modes of origin. The commentary cites balaka as both jarayuja and andaja, ahipataka among snakes as jarayuja, and some ants as andaja or udbhijja even though ants appear in the svedaja list. These are the source's traditional classifications.
Vyala is explained as a fierce animal such as a tiger. Another interpretation says that fierce animals are already covered by pashu, so vyala denotes a particular snake; it cites ahipataka in support. 'And others' includes balaka and jatuka. Animals are named first because the present discussion concerns useful resources. The earlier classification established human primacy, whereas this one explains their role as aushadhi, so the repetition serves a different purpose.
Khaga means birds. Sarpa is explained as a slow-moving kind such as an ajagara, and sarisripa as a fast-moving kind such as a krishna-sarpa; another interpretation includes fish and makara in the latter. The list also includes turtles and nakra, either through the written 'and others' or through an understood omitted expression.
Krimis are described as arising from the vapour or warmth of the abdomen, faeces, and similar sites. Kitas include scorpions and shadbindu, and pipilikas are ants. Indragopas are the intensely red small creatures appearing in the early rainy season and popularly called indravadhu. The open-ended terms extend each group to comparable examples.
Key terms
jarAyujAH (jarāyujāḥ)
The womb-born group in the traditional classification.
aNDajAH (aṇḍajāḥ)
The egg-born group.
svedajAH (svedajāḥ)
The group traditionally described as arising from moisture or warmth.
udbhijjAH (udbhijjāḥ)
The group traditionally described as emerging by breaking through the earth.
yonisa~gkaraM (yonisaṅkaraṃ)
Overlap of categories of origin, used to explain the changed order and mixed examples.
Useful materials from the stationary group include bark, leaves, flowers, fruits, roots, underground storage parts, exudates, and expressed juices. From the moving group they include skin, nails, hair, blood, and other materials.
The commentator identifies additional parts and products included by 'and others.' In the stationary group these include oil, kshara, ash, and thorns. Some readings omit kanda from the explicit list but include it through the open-ended expression. In the moving group, the expression extends the list to flesh, fat, ghee, bones, hooves, and similar materials.
Key terms
niryAsa (niryāsa)
Exudate from a plant, listed among useful materials.
svarasa
Expressed juice of the source material.
kandaM (kandaṃ)
An underground storage part, explicitly named in some readings and implicitly included in others.
After the stationary and moving groups, the remaining category is introduced as parthiva, substances regarded as products of earth. Rajata means silver, mani includes substances such as crystal, mukta means pearl, mrit means clay, and kapala means a potsherd. Gold is classified as earthy here on account of heaviness, hardness, stability, and related qualities. The open-ended list also includes lohamala, sand, sudha, haritala, salt, gairika, and rasanjana.
The commentator considers why this group is separate when earthy things could fall under stationary things in the earlier twofold division of the world. He explains that sthavara in the present context denotes the four plant groups whose fruits, roots, and similar parts serve as food and are discussed with rasa foremost. Earthy substances generally do not serve that dietary role and are therefore listed separately. He mentions that another resolution exists but omits it to avoid excessive length.
Key terms
pArthivAH (pārthivāḥ)
The substances classified here as products of earth.
maNiH (maṇiḥ)
A gem or mineral substance, with crystal given as an example.
Conditions and divisions associated with time include exposure to wind and shelter from wind, sunlight and shade, moonlight and darkness, cold and heat, rain, day and night, fortnights, months, seasons, half-years, and other distinctions within the year.
The phrase 'and others' includes smaller measures of time such as nimesha, kashtha, kala, and muhurta. The commentator says that others read and explain this prose passage differently, but he does not reproduce those versions because they are not familiar in the copies available to him.
Key terms
kAlakRutAH (kālakṛtāḥ)
Conditions or distinctions brought about by or associated with time.
ayana
A half-year division included among the temporal measures.
saMvatsaravisheShAH (saṃvatsaraviśeṣāḥ)
The differing conditions and divisions of the year.
त एते स्वभावत एव दोषाणां सञ्चयप्रकोपप्रशमप्रतीकारहेतवः प्रयोजनवन्तश्च ||३४||
Meaning of the śloka
These factors, through their own characteristics, cause the accumulation, aggravation, natural subsidence, or counteraction of doshas, and they have practical uses in treatment.
Svabhavata means through their own defining characteristics. Dosha refers to Vata and the other factors that disturb body, speech, and mind, and also to disorders such as jvara arising from them. Sanchaya is increase in a dosha's own location. Prakopa is used broadly here to include prakopa, prasara, sthanasamshraya, vyakti, and bheda. Prakopa itself is described as movement away from the normal location along an improper course; fifteen forms of prasara are to be described later. Vyakti is the general manifestation of a disease, as heat characterises jvara and frequent passage characterises atisara. Bheda is its specific differentiation, such as the eight kinds of jvara.
Prashama means subsiding of itself, whereas pratikara means action opposed to the cause and the disease. Some omit pratikara, treating the two words as equivalent. The commentator rejects that view: kapha-jvara may require counteraction in spring or the forenoon but subside naturally in summer or at midday. Thus natural subsidence and active counteraction are distinguished.
The factors are useful in treatment as well. The commentary cites examples involving leaving a preparation in wind at night, arranging material in a sheltered place, and drying madana fruits in sunlight, to show how the previously listed environmental conditions can be put to use.
Key terms
sa~jcayaH (sañcayaḥ)
Increase of a dosha in its own location.
vyaktiH (vyaktiḥ)
The recognisable general manifestation of a disease.
bhedaH (bhedaḥ)
Differentiation into specific disease forms.
prashamaH (praśamaḥ)
Subsidence occurring of itself, distinguished here from active treatment.
The introductory words announce verses that make explicit what the prose has explained. One reason for announcing them is to help less experienced readers distinguish prose from verse; another explanation connects the wording with agreement with teachings such as the Veda. The restatement is not considered redundant because it clarifies an earlier meaning. Vikara includes both aggravated doshas and diseases.
The fourfold group is explained as food, conduct, earthy substances, and factors associated with time. Jejjata instead identifies the four as stationary, moving, earthy, and time-associated groups; the Panjika commentator does not accept that division.
Prakopa again covers the stages from aggravation through differentiation. Prashama is used broadly for overcoming disease, including resolution of curable conditions, continued management of yapya conditions, and maintenance of health.
Key terms
vargashcaturvidhaH (vargaś caturvidhaḥ)
The fourfold group, whose membership receives two distinct interpretations.
vikArAH (vikārāḥ)
Altered or disordered states, including aggravated doshas and diseases here.
yApanaM (yāpanaṃ)
Continued management or support of a yapya condition.
आगन्तवस्तु ये रोगास्ते द्विधा निपतन्ति हि |
मनस्यन्ये शरीरेऽन्ये तेषां तु द्विविधा क्रिया ||३६||
शरीरपतितानां तु शारीरवदुपक्रमः |
मानसानां तु शब्दादिरिष्टो वर्गः सुखावहः ||३७||
Meaning of the śloka
Externally caused disorders affect two kinds of locus: some affect the mind and others the body. Their management is correspondingly twofold. Those affecting the body are managed like bodily disorders. For those affecting the mind, agreeable experiences beginning with sound are described as bringing ease.
The commentary explains the division by the site affected. Externally caused bodily disorders, such as injuries from a sword, receive an approach comparable to that used for bodily disease. For mental affliction, the group beginning with sound consists of sound, touch, visible form, taste, and smell; these are understood as agreeable and intended for therapeutic use, bringing comfort.
Another interpretation takes cha to include measures not expressly named, such as dhairya and smriti, in the treatment of mental afflictions.
Key terms
shabdAdivargaH (śabdādivargaḥ)
The group of sensory experiences: sound, touch, form, taste, and smell.
iShTa (iṣṭa)
Agreeable or desired, qualifying those sensory experiences.
dhairyasmRuti (dhairyasmṛti)
Steadiness and recollection, additional measures included by an alternative interpretation.
Thus the fourfold subject—purusha, disease, medicinal substances, and therapeutic action with its timing—has been explained briefly. Purusha includes the constituents from which the person arises, beginning with the bhutas, and the divisions of the body such as skin, flesh, bone, siras, and snayus. Disease includes all disorders associated with imbalance of Vata, Pitta, Kapha, shonita, and their combined disturbance. Medicinal substances include dravya, rasa, guna, virya, and vipaka. Action includes measures beginning with sneha and operations beginning with cutting. Time includes the appropriate occasions for all these actions.
The commentator addresses why the summary is called fourfold although person, disease, medicine, action, and time can be counted as five. He explains that time is not separate from action, or that action is not separate from medicinal means; time qualified by action can therefore be treated together in the fourfold account. The cited wording offers several ways of grouping these closely connected terms rather than adding a fifth independent subject.
Under purusha, one reading takes the constituent group to include shukra, artava, and the five mahabhutas, with bhuta meaning the first or principal constituents. Another takes the group to be the conjunction of shukra, shonita, and related materials whose root causes are the mahabhutas. A further reading makes this conjunction the origin of living beings because they become manifest there. The interpretation beginning from avyakta under bhutadi is recorded but rejected on the authority of the Panjika.
Angas include larger divisions such as the head, and pratyangas smaller divisions such as the chin. The commentary mentions seven layers of skin, five hundred muscles, seven hundred siras, and nine hundred snayus, with srotas and dhamanis included by 'and others.' These are the enumerations supplied by the commentary.
'All diseases' includes externally caused, mental, and naturally arising conditions. Dravya includes the stationary and other groups; rasa the tastes beginning with madhura; guna qualities such as guru; virya such properties as cold and heat; and vipaka the twofold guru and laghu classification used here.
The action group includes sneha, svedana, vamana, virechana, asthapana, anuvasana, dhuma, nasya, kavala, gandusha, pachana, and samshamana. The operative group includes cutting, opening, scraping, probing, extraction, drainage, and suturing. Time refers to the occasions specified for these measures: examples include administration of sneha under a described condition of the sun, svedana after food has digested, vamana in the forenoon, virechana early in the day, and anuvasana later in the day or sometimes at early night. The detailed timing of asthapana in the supplied phrase needs review rather than a forced interpretation.
Key terms
catuShTayaM (catuṣṭayaṃ)
The fourfold framework formed by grouping related subjects in this summary.
kriyAkAla (kriyākāla)
Therapeutic action considered with its appropriate time.
a~ggapratya~gga (aṅgapratyaṅga)
The larger and smaller divisions of the body.
vipAkau gurulaghU (vipākau gurulaghū)
The two vipaka categories, guru and laghu, named in this commentary.
The fourfold framework is called a seed because, like a seed that grows into roots, stem, branches, and leaves, it expands through the Sutra, Nidana, Sharira, Chikitsa, and Kalpa sections and bears health as its fruit. Samasa means brevity. Savimsham adhyaya-shatam is first explained as a hundred chapters with twenty added.
The commentator discusses how the wording relates to the Uttara Tantra. One interpretation gives the sa or saha element the sense 'together with,' connecting the stated body of chapters with its Uttara Tantra supplement. The objection that the opening chapter has already been spent presenting the seed is answered by treating that chapter as representative of the whole teaching.
Another interpretation gives sa a sense of something less or deficient: with the opening chapter excluded, the explanatory remainder is one hundred and nineteen chapters. On this reading, the Uttara Tantra is included by the requirements of the subject matter, because the remaining topics are to be explained there. A further argument for including it is mentioned but omitted to avoid length. These are alternative explanations of the wording and count, not a single revised total.
Key terms
bIjaM (bījaṃ)
A seed, the compact framework that expands into the full teaching.
samAsena (samāsena)
Briefly or in summary.
saviMshamadhyAyashatam (saviṃśamadhyāyaśatam)
A hundred chapters with twenty, whose wording is further interpreted in alternative ways.
Those one hundred and twenty chapters are distributed, according to their subject matter, among five sections: Sutra, Nidana, Sharira, Chikitsita, and Kalpa. The remaining subjects will be explained in the Uttara Tantra.
The commentary continues to read the body of one hundred and twenty chapters together with the Uttara Tantra supplement. It raises the objection that Uttara Tantra is separately named from the five sections. The answer is that the wording does not say 'in these five only,' and the following promise explicitly places the remaining topics in Uttara Tantra. Those remaining topics include distinctions of rasa and matters of svasthavritta.
Key terms
sthAneShu (sthāneṣu)
Within the major sections of the treatise.
arthavashAt (arthavaśāt)
According to the requirements of the subject matter.
The verse praises the study of this enduring teaching, first spoken by Svayambhu and made manifest by the king of Kashi: one who studies it is described as performing meritorious acts, being honoured by rulers on earth, and, when life ends, attaining the same world as Shakra.
Svayambhu is identified as Brahma, prokta means taught, and sanatana means enduring or eternal. Path means study. Another interpretation extends the verb to four activities: recitation, understanding the meaning, observing practical work, and practice. Kashipati is identified as the primordial Dhanvantari who made the teaching manifest.
Honour from rulers expresses a benefit in this world. Asukshaya means the ending of the life-breaths. Shakra-salokata means sharing Indra's world, expressing the otherworldly benefit. An alternative reads Shakra-sulokata and interprets su as honour, giving the sense of becoming honoured in Shakra's world. The concluding explanation thus speaks of honour from rulers on earth and from gods in heaven.
Key terms
sanAtanaM (sanātanaṃ)
Enduring or eternal, as the teaching is described here.
paThet (paṭhet)
One should study; another interpretation includes recitation, understanding, observation, and practice.
shakrasalokatAM (śakrasalokatāṃ)
Sharing the world of Shakra or Indra, the traditional reward stated in the verse.