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AYANAACADEMYby Dr Vijaya Dwarampudi
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9. yōgyāsūtrīyādhyāyaḥ

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Adhikarana 1 (1-2) · Śloka 2

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

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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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athāta iti| yōgyā samyakkarmābhyāsaḥ, yōgyāyāḥ sūtraṁ, tadvidyatē yasmin sa tathā; anyē tu yōgyākhyāpakaṁ sūtraṁ yōgyāsūtraṁ, tadadhikr̥tya kr̥tō'dhyāyō yōgyāsūtrīyaḥ, taṁ tathā||1-2||

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 2 (3) · Śloka 3

adhigatasarvaśāstrārthamapi śiṣyaṁ yōgyāṁ kārayēt | snēhādiṣu chēdyādiṣu ca karmapathamupadiśēt | subahuśrutō'pyakr̥tayōgyaḥ karmasvayōgyō bhavati ||3||

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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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adhigatētyādi| snēhādiṣviti ādiśabdāt svēdavamanavirēcanāsthāpanānuvāsanādīnāṁ grahaṇaṁ, chēdyādiṣviti ādiśabdādbhēdyādīnāṁ saptānāṁ grahaṇaṁ; yadyapyasmin tantrē chēdyādikarmaṇāṁ prādhānyaṁ tathāpi chēdyādiṣvapi prāk snēhādi prayujyata iti prāk snēhādigrahaṇam; anyē ‘chēdyādiṣu snēhādiṣu ca’ iti paṭhanti| karmapathaṁ kriyāmārgam| kutō'dhigatasarvaśāstrārthamapi śiṣyaṁ yōgyāṁ kārayēdityāha- subahuśrutō'pītyādi| akr̥tayōgyaḥ akr̥takarmābhyāsaḥ| karmasu kriyāsu||3||

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 3 (4) · Śloka 4

tatra, puṣpaphalālābūkālindakatrapusai(sō)rvārukarkārukaprabhr̥tiṣu chēdyaviśēṣān darśayēt, utkartanāpakartanāni cōpadiśēt; dr̥tibastiprasēvakaprabhr̥tiṣūdakapaṅkapūrṇēṣu bhēdyayōgyāṁ; sarōmṇi carmaṇyātatē lēkhyasya; mr̥tapaśusirāsūtpalanālēṣu ca vēdhyasya; ghuṇōpahatakāṣṭhavēṇunalanālīśuṣkālābūmukhēṣvēṣyasya; panasabimbībilvaphalamajjamr̥tapaśudantēṣvāhāryasya; madhūcchiṣṭōpaliptē śālmalīphalakē visrāvyasya; sūkṣmaghanavastrāntayōrmr̥ducarmāntayōśca sīvyasya; pustamayapuruṣāṅgapratyaṅgaviśēṣēṣu bandhanayōgyāṁ; mr̥duṣu māṁsakhaṇḍēṣvagnikṣārayōgyāṁ; mr̥ducarmamāṁsapēśīṣūtpalanālēṣu ca karṇasandhibandhayōgyām; udakapūrṇaghaṭapārśvasrōtasyalābūmukhādiṣu ca nētrapraṇidhānabastivraṇabastipīḍanayōgyāmiti ||4||

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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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śalyatantrasya chēdyādikarmaprādhānyāt prāk chēdyādiyōgyāmupadarśayannāha- tatra puṣpaphalētyādi| puṣpaphalaṁ kūṣmāṇḍaḥ, kālindakō jōnnālaḥ kūṣmāṇḍabhēdaḥ, trapusādayaḥ karkaṭībhēdāḥ, prabhr̥tigrahaṇācchīrṇavr̥ntādīnāṁ grahaṇam| chēdyaviśēṣāniti gōtīrthārdhalāṅgalakaprabhr̥tīn| utkartanam ūrdhvakartanam, aparakartanam adhaśchēdaḥ| dr̥tibastītyādi dr̥tiḥ carmapuṭakaṁ , bastiḥ mūtrapuṭakaṁ, prasēvakaḥ carmakhallapuṭaḥ , udakapaṅkamiti udakamiśraḥ paṅkaḥ udakapaṅkaḥ| sarōmṇītyādi| ātatē prasāritē| mr̥tapaśusirāsviti mr̥tāḥ paśavō'jādayastēṣāṁ sirāsu| panasētyādi panasō bahiḥkaṇṭakī mahāphalaḥ ‘kaṭahala’ iti lōkē; panasādīnāṁ phalāni tēṣāṁ majjā| madhūcchiṣṭētyādi madhūcchiṣṭaṁ madhusikthakam| śālmalīphalakē śālmalīpaṭṭakē| pustamayētyādi pustamayaḥ puruṣō vastrādiracitō manuṣyaḥ| mr̥ducarmētyādi māṁsapēśī māṁsavartiḥ| udakētyādi| nētrapraṇidhānaṁ nētrapravēśanaṁ, bastivraṇabastipīḍanaṁ ca, anayōryōgyāṁ kārayēt; kva kārayēt? udakapūrṇaghaṭapārśvasrōtasi; na kēvalaṁ jalapūrṇaghaṭapārśvacchidrē alābūmukhādiṣu cētyarthaḥ||4||

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 4 (5) · Śloka 5

bhavataścātra- ēvamādiṣu mēdhāvī yōgyārhēṣu yathāvidhi | dravyēṣu yōgyāṁ kurvāṇō na pramuhyati karmasu ||5||

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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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bhavataścātrētyādi| ēvamādiṣviti ādiśabdaḥ prakārē, ēvamprakārēṣu yōgyārhēṣu puṣpaphalādiṣu||5||

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 5 (6) · Śloka 6

tasmāt kauśalamanvicchan śastrakṣārāgnikarmasu | yasya yatrēha sādharmyaṁ tatra yōgyāṁ samācarēt ||6||

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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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tasmādityādi| yasya karmaṇaḥ, yatra yasmin dravyē, sādharmyaṁ sāmyaṁ, tasya tatra yōgyāṁ samācarēditi| kēcidēvamādiṣu mēdhāvītyādiślōkasyāgrē āpātanikāpūrvaṁ ślōkamēkaṁ paṭhanti; tadyathā- anuktaṁ yōgyāviṣayamupagrahītumāha- ‘dr̥ṣṭāntamātramuddiṣṭaṁ’- ityādi, sa ca vartamānēṣu pustakēṣu na paṭhyata ityasmābhirupēkṣitaḥ||6||

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 puṣpikā · Śloka 9

iti suśrutasaṁhitāyāṁ sūtrasthānē yōgyāsūtrīyō nāma navamō'dhyāyaḥ ||9||

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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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iti śrīḍalha(hla)ṇaviracitāyāṁ nibandhasaṅgrahākhyāyāṁ suśrutavyākhyāyāṁ sūtrasthānē yōgyāsūtrīyō nāma navamō'dhyāyaḥ|

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.
← 8. śastrāvacāraṇīyādhyāyaḥ10. viśikhānupravēśanīyādhyāyaḥ →