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AYANAACADEMYby Dr Vijaya Dwarampudi
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೯. ಯೋಗ್ಯಾಸೂತ್ರೀಯಾಧ್ಯಾಯಃ

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Adhikarana ೧ (೧-೨) · Śloka ೨

ಅಥಾತೋ ಯೋಗ್ಯಾಸೂತ್ರೀಯಮಧ್ಯಾಯಂ ವ್ಯಾಖ್ಯಾಸ್ಯಾಮಃ ||೧|| ಯಥೋವಾಚ ಭಗವಾನ್ ಧನ್ವನ್ತರಿಃ ||೨||

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

Meaning of the śloka

Now we shall explain the chapter on the principles of practical training, as taught by the venerable Dhanvantari.

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ಅಥಾತ ಇತಿ| ಯೋಗ್ಯಾ ಸಮ್ಯಕ್ಕರ್ಮಾಭ್ಯಾಸಃ, ಯೋಗ್ಯಾಯಾಃ ಸೂತ್ರಂ, ತದ್ವಿದ್ಯತೇ ಯಸ್ಮಿನ್ ಸ ತಥಾ; ಅನ್ಯೇ ತು ಯೋಗ್ಯಾಖ್ಯಾಪಕಂ ಸೂತ್ರಂ ಯೋಗ್ಯಾಸೂತ್ರಂ, ತದಧಿಕೃತ್ಯ ಕೃತೋಽಧ್ಯಾಯೋ ಯೋಗ್ಯಾಸೂತ್ರೀಯಃ, ತಂ ತಥಾ||೧-೨||

Meaning of the commentary

Yogya means proper practice of procedures. One explanation of the chapter title is that it contains the guiding teaching concerning such practice. Others explain yogyasutra as a teaching that makes practical training known, and Yogyasutriya as the chapter composed on that subject.

Key terms

yogyA (yogyā)
Proper practice of procedures or practical training.

Adhikarana ೨ (೩) · Śloka ೩

ಅಧಿಗತಸರ್ವಶಾಸ್ತ್ರಾರ್ಥಮಪಿ ಶಿಷ್ಯಂ ಯೋಗ್ಯಾಂ ಕಾರಯೇತ್ | ಸ್ನೇಹಾದಿಷು ಛೇದ್ಯಾದಿಷು ಚ ಕರ್ಮಪಥಮುಪದಿಶೇತ್ | ಸುಬಹುಶ್ರುತೋಽಪ್ಯಕೃತಯೋಗ್ಯಃ ಕರ್ಮಸ್ವಯೋಗ್ಯೋ ಭವತಿ ||೩||

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अधिगतसर्वशास्त्रार्थमपि शिष्यं योग्यां कारयेत् | स्नेहादिषु छेद्यादिषु च कर्मपथमुपदिशेत् | सुबहुश्रुतोऽप्यकृतयोग्यः कर्मस्वयोग्यो भवति ||३||

Meaning of the śloka

Even a student who has understood the meaning of all the teachings should undergo practical training. The methods of procedures beginning with sneha and of operations beginning with chedya should be taught. Even extensive learning does not make someone fit to perform procedures if that person has not practised them.

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ಅಧಿಗತೇತ್ಯಾದಿ| ಸ್ನೇಹಾದಿಷ್ವಿತಿ ಆದಿಶಬ್ದಾತ್ ಸ್ವೇದವಮನವಿರೇಚನಾಸ್ಥಾಪನಾನುವಾಸನಾದೀನಾಂ ಗ್ರಹಣಂ, ಛೇದ್ಯಾದಿಷ್ವಿತಿ ಆದಿಶಬ್ದಾದ್ಭೇದ್ಯಾದೀನಾಂ ಸಪ್ತಾನಾಂ ಗ್ರಹಣಂ; ಯದ್ಯಪ್ಯಸ್ಮಿನ್ ತನ್ತ್ರೇ ಛೇದ್ಯಾದಿಕರ್ಮಣಾಂ ಪ್ರಾಧಾನ್ಯಂ ತಥಾಪಿ ಛೇದ್ಯಾದಿಷ್ವಪಿ ಪ್ರಾಕ್ ಸ್ನೇಹಾದಿ ಪ್ರಯುಜ್ಯತ ಇತಿ ಪ್ರಾಕ್ ಸ್ನೇಹಾದಿಗ್ರಹಣಮ್; ಅನ್ಯೇ ‘ಛೇದ್ಯಾದಿಷು ಸ್ನೇಹಾದಿಷು ಚ’ ಇತಿ ಪಠನ್ತಿ| ಕರ್ಮಪಥಂ ಕ್ರಿಯಾಮಾರ್ಗಮ್| ಕುತೋಽಧಿಗತಸರ್ವಶಾಸ್ತ್ರಾರ್ಥಮಪಿ ಶಿಷ್ಯಂ ಯೋಗ್ಯಾಂ ಕಾರಯೇದಿತ್ಯಾಹ- ಸುಬಹುಶ್ರುತೋಽಪೀತ್ಯಾದಿ| ಅಕೃತಯೋಗ್ಯಃ ಅಕೃತಕರ್ಮಾಭ್ಯಾಸಃ| ಕರ್ಮಸು ಕ್ರಿಯಾಸು||೩||

Meaning of the commentary

The expression 'beginning with sneha' includes sveda, vamana, virechana, asthapana, anuvasana and related procedures. 'Beginning with chedya' includes the other seven operative actions beginning with bhedya. Although cutting and the other operative actions are central to this treatise, sneha and related procedures are mentioned first because they are also employed before those operations. Others read the order as 'in chedya and the other actions, and in sneha and the other procedures.' Karmapatha means the method of carrying out a procedure. The reason for training even a student who has mastered the teachings is that a person without practical exercise remains unfit to perform the actions.

Key terms

sneha
Oleation, the first of the preparatory or therapeutic procedures named here.
chedya
Cutting or excision, the first of the eight operative actions referenced here.
karmapathaM (karmapatham)
The method of carrying out a procedure.
akRutayogyaH (akṛtayogyaḥ)
One who has not undertaken practical procedural training.

Adhikarana ೩ (೪) · Śloka ೪

ತತ್ರ, ಪುಷ್ಪಫಲಾಲಾಬೂಕಾಲಿನ್ದಕತ್ರಪುಸೈ(ಸೋ)ರ್ವಾರುಕರ್ಕಾರುಕಪ್ರಭೃತಿಷು ಛೇದ್ಯವಿಶೇಷಾನ್ ದರ್ಶಯೇತ್, ಉತ್ಕರ್ತನಾಪಕರ್ತನಾನಿ ಚೋಪದಿಶೇತ್; ದೃತಿಬಸ್ತಿಪ್ರಸೇವಕಪ್ರಭೃತಿಷೂದಕಪಙ್ಕಪೂರ್ಣೇಷು ಭೇದ್ಯಯೋಗ್ಯಾಂ; ಸರೋಮ್ಣಿ ಚರ್ಮಣ್ಯಾತತೇ ಲೇಖ್ಯಸ್ಯ; ಮೃತಪಶುಸಿರಾಸೂತ್ಪಲನಾಲೇಷು ಚ ವೇಧ್ಯಸ್ಯ; ಘುಣೋಪಹತಕಾಷ್ಠವೇಣುನಲನಾಲೀಶುಷ್ಕಾಲಾಬೂಮುಖೇಷ್ವೇಷ್ಯಸ್ಯ; ಪನಸಬಿಮ್ಬೀಬಿಲ್ವಫಲಮಜ್ಜಮೃತಪಶುದನ್ತೇಷ್ವಾಹಾರ್ಯಸ್ಯ; ಮಧೂಚ್ಛಿಷ್ಟೋಪಲಿಪ್ತೇ ಶಾಲ್ಮಲೀಫಲಕೇ ವಿಸ್ರಾವ್ಯಸ್ಯ; ಸೂಕ್ಷ್ಮಘನವಸ್ತ್ರಾನ್ತಯೋರ್ಮೃದುಚರ್ಮಾನ್ತಯೋಶ್ಚ ಸೀವ್ಯಸ್ಯ; ಪುಸ್ತಮಯಪುರುಷಾಙ್ಗಪ್ರತ್ಯಙ್ಗವಿಶೇಷೇಷು ಬನ್ಧನಯೋಗ್ಯಾಂ; ಮೃದುಷು ಮಾಂಸಖಣ್ಡೇಷ್ವಗ್ನಿಕ್ಷಾರಯೋಗ್ಯಾಂ; ಮೃದುಚರ್ಮಮಾಂಸಪೇಶೀಷೂತ್ಪಲನಾಲೇಷು ಚ ಕರ್ಣಸನ್ಧಿಬನ್ಧಯೋಗ್ಯಾಮ್; ಉದಕಪೂರ್ಣಘಟಪಾರ್ಶ್ವಸ್ರೋತಸ್ಯಲಾಬೂಮುಖಾದಿಷು ಚ ನೇತ್ರಪ್ರಣಿಧಾನಬಸ್ತಿವ್ರಣಬಸ್ತಿಪೀಡನಯೋಗ್ಯಾಮಿತಿ ||೪||

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तत्र, पुष्पफलालाबूकालिन्दकत्रपुसै(सो)र्वारुकर्कारुकप्रभृतिषु छेद्यविशेषान् दर्शयेत्, उत्कर्तनापकर्तनानि चोपदिशेत्; दृतिबस्तिप्रसेवकप्रभृतिषूदकपङ्कपूर्णेषु भेद्ययोग्यां; सरोम्णि चर्मण्यातते लेख्यस्य; मृतपशुसिरासूत्पलनालेषु च वेध्यस्य; घुणोपहतकाष्ठवेणुनलनालीशुष्कालाबूमुखेष्वेष्यस्य; पनसबिम्बीबिल्वफलमज्जमृतपशुदन्तेष्वाहार्यस्य; मधूच्छिष्टोपलिप्ते शाल्मलीफलके विस्राव्यस्य; सूक्ष्मघनवस्त्रान्तयोर्मृदुचर्मान्तयोश्च सीव्यस्य; पुस्तमयपुरुषाङ्गप्रत्यङ्गविशेषेषु बन्धनयोग्यां; मृदुषु मांसखण्डेष्वग्निक्षारयोग्यां; मृदुचर्ममांसपेशीषूत्पलनालेषु च कर्णसन्धिबन्धयोग्याम्; उदकपूर्णघटपार्श्वस्रोतस्यलाबूमुखादिषु च नेत्रप्रणिधानबस्तिव्रणबस्तिपीडनयोग्यामिति ||४||

Meaning of the śloka

For practical training, the teacher should demonstrate different forms of cutting on pushpaphala, alabu, kalindaka, trapusa, ervaru, karkaruka and similar fruits, and teach upward and downward cutting. Practice in opening is assigned to leather pouches, bladders and leather bags filled with water and mud; scraping to a stretched hide with its hair; and puncturing to the sira of dead animals and lotus stalks. Probing is practised in worm-eaten wood, bamboo, hollow reeds and the openings of dried gourds. Extraction is practised in the pulp of panasa, bimbi and bilva fruits and on the teeth of dead animals. Draining is practised on a shalmali board coated with beeswax. Suturing is practised on the edges of fine and thick cloth and soft hide. Bandaging is practised on the different major and minor parts of a model human figure. Agni and kshara procedures are practised on soft pieces of flesh. Joining and binding the ear is practised on soft hide, strips of flesh and lotus stalks. Inserting a nozzle and compressing a basti or wound-basti apparatus are practised at an opening in the side of a water-filled pot and at gourd openings and similar objects.

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ಶಲ್ಯತನ್ತ್ರಸ್ಯ ಛೇದ್ಯಾದಿಕರ್ಮಪ್ರಾಧಾನ್ಯಾತ್ ಪ್ರಾಕ್ ಛೇದ್ಯಾದಿಯೋಗ್ಯಾಮುಪದರ್ಶಯನ್ನಾಹ- ತತ್ರ ಪುಷ್ಪಫಲೇತ್ಯಾದಿ| ಪುಷ್ಪಫಲಂ ಕೂಷ್ಮಾಣ್ಡಃ, ಕಾಲಿನ್ದಕೋ ಜೋನ್ನಾಲಃ ಕೂಷ್ಮಾಣ್ಡಭೇದಃ, ತ್ರಪುಸಾದಯಃ ಕರ್ಕಟೀಭೇದಾಃ, ಪ್ರಭೃತಿಗ್ರಹಣಾಚ್ಛೀರ್ಣವೃನ್ತಾದೀನಾಂ ಗ್ರಹಣಮ್| ಛೇದ್ಯವಿಶೇಷಾನಿತಿ ಗೋತೀರ್ಥಾರ್ಧಲಾಙ್ಗಲಕಪ್ರಭೃತೀನ್| ಉತ್ಕರ್ತನಮ್ ಊರ್ಧ್ವಕರ್ತನಮ್, ಅಪರಕರ್ತನಮ್ ಅಧಶ್ಛೇದಃ| ದೃತಿಬಸ್ತೀತ್ಯಾದಿ ದೃತಿಃ ಚರ್ಮಪುಟಕಂ , ಬಸ್ತಿಃ ಮೂತ್ರಪುಟಕಂ, ಪ್ರಸೇವಕಃ ಚರ್ಮಖಲ್ಲಪುಟಃ , ಉದಕಪಙ್ಕಮಿತಿ ಉದಕಮಿಶ್ರಃ ಪಙ್ಕಃ ಉದಕಪಙ್ಕಃ| ಸರೋಮ್ಣೀತ್ಯಾದಿ| ಆತತೇ ಪ್ರಸಾರಿತೇ| ಮೃತಪಶುಸಿರಾಸ್ವಿತಿ ಮೃತಾಃ ಪಶವೋಽಜಾದಯಸ್ತೇಷಾಂ ಸಿರಾಸು| ಪನಸೇತ್ಯಾದಿ ಪನಸೋ ಬಹಿಃಕಣ್ಟಕೀ ಮಹಾಫಲಃ ‘ಕಟಹಲ’ ಇತಿ ಲೋಕೇ; ಪನಸಾದೀನಾಂ ಫಲಾನಿ ತೇಷಾಂ ಮಜ್ಜಾ| ಮಧೂಚ್ಛಿಷ್ಟೇತ್ಯಾದಿ ಮಧೂಚ್ಛಿಷ್ಟಂ ಮಧುಸಿಕ್ಥಕಮ್| ಶಾಲ್ಮಲೀಫಲಕೇ ಶಾಲ್ಮಲೀಪಟ್ಟಕೇ| ಪುಸ್ತಮಯೇತ್ಯಾದಿ ಪುಸ್ತಮಯಃ ಪುರುಷೋ ವಸ್ತ್ರಾದಿರಚಿತೋ ಮನುಷ್ಯಃ| ಮೃದುಚರ್ಮೇತ್ಯಾದಿ ಮಾಂಸಪೇಶೀ ಮಾಂಸವರ್ತಿಃ| ಉದಕೇತ್ಯಾದಿ| ನೇತ್ರಪ್ರಣಿಧಾನಂ ನೇತ್ರಪ್ರವೇಶನಂ, ಬಸ್ತಿವ್ರಣಬಸ್ತಿಪೀಡನಂ ಚ, ಅನಯೋರ್ಯೋಗ್ಯಾಂ ಕಾರಯೇತ್; ಕ್ವ ಕಾರಯೇತ್? ಉದಕಪೂರ್ಣಘಟಪಾರ್ಶ್ವಸ್ರೋತಸಿ; ನ ಕೇವಲಂ ಜಲಪೂರ್ಣಘಟಪಾರ್ಶ್ವಚ್ಛಿದ್ರೇ ಅಲಾಬೂಮುಖಾದಿಷು ಚೇತ್ಯರ್ಥಃ||೪||

Meaning of the commentary

Because procedures such as cutting are central to Shalyatantra, the text first describes practice for them. Pushpaphala is kushmanda; kalindaka is jonnala, a variety of kushmanda; and trapusa and the following fruits are varieties of karkati. 'And similar things' also includes such objects as withered stalks. The forms of cutting include gotirtha, ardhalangalaka and related patterns. Utkartana means cutting upward, and the contrasting term means cutting downward. Driti is a leather pouch, basti a urinary bladder, and prasevaka a leather bag; udakapanka is mud mixed with water. Atata means spread out or stretched. The dead animals whose sira are used include goats and similar animals. Panasa is the large fruit with external prickles, locally called katahala; the reference to fruit pulp applies to panasa and the other named fruits. Madhuchchhishta is beeswax, and the shalmali phalaka is a board of that wood. The model human is made from cloth and similar materials. Mamsapeshi means a strip or roll of flesh. Netrapranidhana means inserting the nozzle. Both nozzle insertion and compression of the basti and wound-basti apparatus are to be practised not only at a side opening of a water-filled pot but also at gourd openings and similar objects.

Key terms

yogyA (yogyā)
Practical training using the substitute materials specified in the passage.
utkartanam
Cutting upward.
pustamayaH puruShaH (pustamayaḥ puruṣaḥ)
A model human figure made from cloth or similar materials for practice.
netrapraNidhAnaM (netrapraṇidhānam)
Inserting a nozzle in the described practice apparatus.
madhUcchiShTaM (madhūcchiṣṭam)
Beeswax, used to coat a board for practice.

Adhikarana ೪ (೫) · Śloka ೫

ಭವತಶ್ಚಾತ್ರ- ಏವಮಾದಿಷು ಮೇಧಾವೀ ಯೋಗ್ಯಾರ್ಹೇಷು ಯಥಾವಿಧಿ | ದ್ರವ್ಯೇಷು ಯೋಗ್ಯಾಂ ಕುರ್ವಾಣೋ ನ ಪ್ರಮುಹ್ಯತಿ ಕರ್ಮಸು ||೫||

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भवतश्चात्र- एवमादिषु मेधावी योग्यार्हेषु यथाविधि | द्रव्येषु योग्यां कुर्वाणो न प्रमुह्यति कर्मसु ||५||

Meaning of the śloka

A discerning student who practises correctly on these and other materials suitable for training does not become confused when performing the procedures.

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ಭವತಶ್ಚಾತ್ರೇತ್ಯಾದಿ| ಏವಮಾದಿಷ್ವಿತಿ ಆದಿಶಬ್ದಃ ಪ್ರಕಾರೇ, ಏವಮ್ಪ್ರಕಾರೇಷು ಯೋಗ್ಯಾರ್ಹೇಷು ಪುಷ್ಪಫಲಾದಿಷು||೫||

Meaning of the commentary

The wording 'these and others' refers to materials of this kind that are suitable for practice, such as pushpaphala and the other objects already named.

Key terms

yogyArheShu (yogyārheṣu)
Suitable for practical training.
na pramuhyati
Does not become confused or lose orientation during the procedures.

Adhikarana ೫ (೬) · Śloka ೬

ತಸ್ಮಾತ್ ಕೌಶಲಮನ್ವಿಚ್ಛನ್ ಶಸ್ತ್ರಕ್ಷಾರಾಗ್ನಿಕರ್ಮಸು | ಯಸ್ಯ ಯತ್ರೇಹ ಸಾಧರ್ಮ್ಯಂ ತತ್ರ ಯೋಗ್ಯಾಂ ಸಮಾಚರೇತ್ ||೬||

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तस्मात् कौशलमन्विच्छन् शस्त्रक्षाराग्निकर्मसु | यस्य यत्रेह साधर्म्यं तत्र योग्यां समाचरेत् ||६||

Meaning of the śloka

Therefore, one who seeks skill in procedures involving cutting instruments, kshara and fire should practise each procedure on a material that resembles its actual subject.

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ತಸ್ಮಾದಿತ್ಯಾದಿ| ಯಸ್ಯ ಕರ್ಮಣಃ, ಯತ್ರ ಯಸ್ಮಿನ್ ದ್ರವ್ಯೇ, ಸಾಧರ್ಮ್ಯಂ ಸಾಮ್ಯಂ, ತಸ್ಯ ತತ್ರ ಯೋಗ್ಯಾಂ ಸಮಾಚರೇದಿತಿ| ಕೇಚಿದೇವಮಾದಿಷು ಮೇಧಾವೀತ್ಯಾದಿಶ್ಲೋಕಸ್ಯಾಗ್ರೇ ಆಪಾತನಿಕಾಪೂರ್ವಂ ಶ್ಲೋಕಮೇಕಂ ಪಠನ್ತಿ; ತದ್ಯಥಾ- ಅನುಕ್ತಂ ಯೋಗ್ಯಾವಿಷಯಮುಪಗ್ರಹೀತುಮಾಹ- ‘ದೃಷ್ಟಾನ್ತಮಾತ್ರಮುದ್ದಿಷ್ಟಂ’- ಇತ್ಯಾದಿ, ಸ ಚ ವರ್ತಮಾನೇಷು ಪುಸ್ತಕೇಷು ನ ಪಠ್ಯತ ಇತ್ಯಸ್ಮಾಭಿರುಪೇಕ್ಷಿತಃ||೬||

Meaning of the commentary

The words refer to whichever procedure is being learned and whichever material bears a relevant similarity to it: practice should be carried out on that material. The commentator also records that some include an additional verse before the verse beginning medhavi, together with an introductory explanation extending practice to subjects not expressly mentioned. That additional verse begins drishtantamatram uddishtam, meaning that only examples have been indicated. The commentator omits it because it is not read in the manuscripts currently available to him.

Key terms

yogyAM (yogyām)
Practical training or rehearsal of a procedure.
sAdharmyaM (sādharmyam)
Relevant similarity between a practice material and the subject of the procedure.

Adhikarana ಪುಷ್ಪಿಕಾ · Śloka ೯

ಇತಿ ಸುಶ್ರುತಸಂಹಿತಾಯಾಂ ಸೂತ್ರಸ್ಥಾನೇ ಯೋಗ್ಯಾಸೂತ್ರೀಯೋ ನಾಮ ನವಮೋಽಧ್ಯಾಯಃ ||೯||

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इति सुश्रुतसंहितायां सूत्रस्थाने योग्यासूत्रीयो नाम नवमोऽध्यायः ||९||

Meaning of the śloka

Thus ends the ninth chapter, entitled Yogyasutriya, in the Sutrasthana of the Sushruta Samhita.

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ಇತಿ ಶ್ರೀಡಲ್ಹ(ಹ್ಲ)ಣವಿರಚಿತಾಯಾಂ ನಿಬನ್ಧಸಙ್ಗ್ರಹಾಖ್ಯಾಯಾಂ ಸುಶ್ರುತವ್ಯಾಖ್ಯಾಯಾಂ ಸೂತ್ರಸ್ಥಾನೇ ಯೋಗ್ಯಾಸೂತ್ರೀಯೋ ನಾಮ ನವಮೋಽಧ್ಯಾಯಃ|

Meaning of the commentary

Thus ends the ninth chapter, Yogyasutriya, in the Sutrasthana of the Nibandhasangraha commentary on Sushruta, composed by Shri Dalha(hla)na.

Key terms

yogyAsUtrIya (yogyāsūtrīya)
The chapter concerning principles of practical training.
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