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AYANAACADEMYby Dr Vijaya Dwarampudi
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௯. யோக்யாஸூத்ரீயாத்யாயஃ

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Adhikarana ௧ (௧-௨) · Śloka ௨

அதாதோ யோக்யாஸூத்ரீயமத்யாயஂ வ்யாக்யாஸ்யாமஃ ||௧|| யதோவாச பகவாந் தந்வந்தரிஃ ||௨||

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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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அதாத இதி| யோக்யா ஸம்யக்கர்மாப்யாஸஃ, யோக்யாயாஃ ஸூத்ரஂ, தத்வித்யதே யஸ்மிந் ஸ ததா; அந்யே து யோக்யாக்யாபகஂ ஸூத்ரஂ யோக்யாஸூத்ரஂ, தததிகத்ய கதோऽத்யாயோ யோக்யாஸூத்ரீயஃ, தஂ ததா||௧-௨||

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 ௨ (௩) · Śloka ௩

அதிகதஸர்வஶாஸ்த்ரார்தமபி ஶிஷ்யஂ யோக்யாஂ காரயேத் | ஸ்நேஹாதிஷு சேத்யாதிஷு ச கர்மபதமுபதிஶேத் | ஸுபஹுஶ்ருதோऽப்யகதயோக்யஃ கர்மஸ்வயோக்யோ பவதி ||௩||

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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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அதிகதேத்யாதி| ஸ்நேஹாதிஷ்விதி ஆதிஶப்தாத் ஸ்வேதவமநவிரேசநாஸ்தாபநாநுவாஸநாதீநாஂ க்ரஹணஂ, சேத்யாதிஷ்விதி ஆதிஶப்தாத்பேத்யாதீநாஂ ஸப்தாநாஂ க்ரஹணஂ; யத்யப்யஸ்மிந் தந்த்ரே சேத்யாதிகர்மணாஂ ப்ராதாந்யஂ ததாபி சேத்யாதிஷ்வபி ப்ராக் ஸ்நேஹாதி ப்ரயுஜ்யத இதி ப்ராக் ஸ்நேஹாதிக்ரஹணம்; அந்யே ‘சேத்யாதிஷு ஸ்நேஹாதிஷு ச’ இதி படந்தி| கர்மபதஂ க்ரியாமார்கம்| குதோऽதிகதஸர்வஶாஸ்த்ரார்தமபி ஶிஷ்யஂ யோக்யாஂ காரயேதித்யாஹ- ஸுபஹுஶ்ருதோऽபீத்யாதி| அகதயோக்யஃ அகதகர்மாப்யாஸஃ| கர்மஸு க்ரியாஸு||௩||

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 ௩ (௪) · Śloka ௪

தத்ர, புஷ்பபலாலாபூகாலிந்தகத்ரபுஸை(ஸோ)ர்வாருகர்காருகப்ரபதிஷு சேத்யவிஶேஷாந் தர்ஶயேத், உத்கர்தநாபகர்தநாநி சோபதிஶேத்; ததிபஸ்திப்ரஸேவகப்ரபதிஷூதகபங்கபூர்ணேஷு பேத்யயோக்யாஂ; ஸரோம்ணி சர்மண்யாததே லேக்யஸ்ய; மதபஶுஸிராஸூத்பலநாலேஷு ச வேத்யஸ்ய; குணோபஹதகாஷ்டவேணுநலநாலீஶுஷ்காலாபூமுகேஷ்வேஷ்யஸ்ய; பநஸபிம்பீபில்வபலமஜ்ஜமதபஶுதந்தேஷ்வாஹார்யஸ்ய; மதூச்சிஷ்டோபலிப்தே ஶால்மலீபலகே விஸ்ராவ்யஸ்ய; ஸூக்ஷ்மகநவஸ்த்ராந்தயோர்மதுசர்மாந்தயோஶ்ச ஸீவ்யஸ்ய; புஸ்தமயபுருஷாங்கப்ரத்யங்கவிஶேஷேஷு பந்தநயோக்யாஂ; மதுஷு மாஂஸகண்டேஷ்வக்நிக்ஷாரயோக்யாஂ; மதுசர்மமாஂஸபேஶீஷூத்பலநாலேஷு ச கர்ணஸந்திபந்தயோக்யாம்; உதகபூர்ணகடபார்ஶ்வஸ்ரோதஸ்யலாபூமுகாதிஷு ச நேத்ரப்ரணிதாநபஸ்திவ்ரணபஸ்திபீடநயோக்யாமிதி ||௪||

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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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ஶல்யதந்த்ரஸ்ய சேத்யாதிகர்மப்ராதாந்யாத் ப்ராக் சேத்யாதியோக்யாமுபதர்ஶயந்நாஹ- தத்ர புஷ்பபலேத்யாதி| புஷ்பபலஂ கூஷ்மாண்டஃ, காலிந்தகோ ஜோந்நாலஃ கூஷ்மாண்டபேதஃ, த்ரபுஸாதயஃ கர்கடீபேதாஃ, ப்ரபதிக்ரஹணாச்சீர்ணவந்தாதீநாஂ க்ரஹணம்| சேத்யவிஶேஷாநிதி கோதீர்தார்தலாங்கலகப்ரபதீந்| உத்கர்தநம் ஊர்த்வகர்தநம், அபரகர்தநம் அதஶ்சேதஃ| ததிபஸ்தீத்யாதி ததிஃ சர்மபுடகஂ , பஸ்திஃ மூத்ரபுடகஂ, ப்ரஸேவகஃ சர்மகல்லபுடஃ , உதகபங்கமிதி உதகமிஶ்ரஃ பங்கஃ உதகபங்கஃ| ஸரோம்ணீத்யாதி| ஆததே ப்ரஸாரிதே| மதபஶுஸிராஸ்விதி மதாஃ பஶவோऽஜாதயஸ்தேஷாஂ ஸிராஸு| பநஸேத்யாதி பநஸோ பஹிஃகண்டகீ மஹாபலஃ ‘கடஹல’ இதி லோகே; பநஸாதீநாஂ பலாநி தேஷாஂ மஜ்ஜா| மதூச்சிஷ்டேத்யாதி மதூச்சிஷ்டஂ மதுஸிக்தகம்| ஶால்மலீபலகே ஶால்மலீபட்டகே| புஸ்தமயேத்யாதி புஸ்தமயஃ புருஷோ வஸ்த்ராதிரசிதோ மநுஷ்யஃ| மதுசர்மேத்யாதி மாஂஸபேஶீ மாஂஸவர்திஃ| உதகேத்யாதி| நேத்ரப்ரணிதாநஂ நேத்ரப்ரவேஶநஂ, பஸ்திவ்ரணபஸ்திபீடநஂ ச, அநயோர்யோக்யாஂ காரயேத்; க்வ காரயேத்? உதகபூர்ணகடபார்ஶ்வஸ்ரோதஸி; ந கேவலஂ ஜலபூர்ணகடபார்ஶ்வச்சித்ரே அலாபூமுகாதிஷு சேத்யர்தஃ||௪||

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 ௪ (௫) · Śloka ௫

பவதஶ்சாத்ர- ஏவமாதிஷு மேதாவீ யோக்யார்ஹேஷு யதாவிதி | த்ரவ்யேஷு யோக்யாஂ குர்வாணோ ந ப்ரமுஹ்யதி கர்மஸு ||௫||

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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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பவதஶ்சாத்ரேத்யாதி| ஏவமாதிஷ்விதி ஆதிஶப்தஃ ப்ரகாரே, ஏவம்ப்ரகாரேஷு யோக்யார்ஹேஷு புஷ்பபலாதிஷு||௫||

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 ௫ (௬) · Śloka ௬

தஸ்மாத் கௌஶலமந்விச்சந் ஶஸ்த்ரக்ஷாராக்நிகர்மஸு | யஸ்ய யத்ரேஹ ஸாதர்ம்யஂ தத்ர யோக்யாஂ ஸமாசரேத் ||௬||

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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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தஸ்மாதித்யாதி| யஸ்ய கர்மணஃ, யத்ர யஸ்மிந் த்ரவ்யே, ஸாதர்ம்யஂ ஸாம்யஂ, தஸ்ய தத்ர யோக்யாஂ ஸமாசரேதிதி| கேசிதேவமாதிஷு மேதாவீத்யாதிஶ்லோகஸ்யாக்ரே ஆபாதநிகாபூர்வஂ ஶ்லோகமேகஂ படந்தி; தத்யதா- அநுக்தஂ யோக்யாவிஷயமுபக்ரஹீதுமாஹ- ‘தஷ்டாந்தமாத்ரமுத்திஷ்டஂ’- இத்யாதி, ஸ ச வர்தமாநேஷு புஸ்தகேஷு ந பட்யத இத்யஸ்மாபிருபேக்ஷிதஃ||௬||

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 புஷ்பிகா · Śloka ௯

இதி ஸுஶ்ருதஸஂஹிதாயாஂ ஸூத்ரஸ்தாநே யோக்யாஸூத்ரீயோ நாம நவமோऽத்யாயஃ ||௯||

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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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இதி ஶ்ரீடல்ஹ(ஹ்ல)ணவிரசிதாயாஂ நிபந்தஸங்க்ரஹாக்யாயாஂ ஸுஶ்ருதவ்யாக்யாயாஂ ஸூத்ரஸ்தாநே யோக்யாஸூத்ரீயோ நாம நவமோऽத்யாயஃ|

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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