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AYANAACADEMYby Dr Vijaya Dwarampudi
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३४. युक्तसेनीयाध्यायः

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Adhikarana १ (१-२) · Śloka २

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

Meaning of the śloka

Now the chapter concerning a king with a prepared army will be explained, as taught by Bhagavan Dhanvantari.

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युक्तसेनीयमिति युक्ता सेना यस्य स युक्तसेनो राजेत्यर्थः; तमधिकृत्य कृतोऽध्यायो युक्तसेनीयः||१-२||

Meaning of the commentary

Yuktasena denotes a king whose army is prepared or assembled. The chapter is composed with that king as its subject.

Key terms

yuktasenIya (yuktaseniya)
Concerning a king whose army is prepared or assembled.

Adhikarana २ (३-४) · Śloka ४

नृपतेर्युक्तसेनस्य परानभिजिगीषतः | भिषजा रक्षणं कार्यं यथा तदुपदेक्ष्यते ||३|| विजिगीषुः सहामात्यैर्यात्रायुक्तः प्रयत्नतः | रक्षितव्यो विशेषेण विषादेव नराधिपः ||४||

Meaning of the śloka

The physician's method of protecting a king who has prepared his army and seeks to conquer enemies will now be taught. When setting out on campaign with his ministers, the king who seeks victory is to be guarded diligently against externally arising causes of death and especially against poison.

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युक्तसेनस्येति सज्जसेनस्य, गजतुरगरथपदातिलक्षणचतुरङ्गबलस्येत्यर्थः| अन्ये युक्तसेनस्य मिलितसेनस्येति कथयन्ति| परान् शत्रून्; अभिजिगीषतः जेतुमिच्छत इत्यर्थः| विजिगीषुः जेतुमिच्छुः| सहामात्यैरिति क्रमागतैः पुरुषैः सहेत्यर्थः| यात्रायुक्त इति दत्तप्रयाण इत्यर्थः| रक्षितव्य इति सर्वेभ्य आगन्तुमृत्युभ्यः| विशेषेण अतिशयेन| विषं स्थावरं, जङ्गमं, कृत्रिमं च||३-४||

Meaning of the commentary

A prepared army is the fourfold force of elephants, horses, chariots and infantry made ready for action. Others understand yuktasena as an assembled army. Enemies are those the king wishes to conquer. The ministers are hereditary or regularly appointed officials accompanying him. Yatrayukta means that the departure order has been given. The king is to be protected from all externally caused forms of death, with exceptional attention to poison. Poison is classified as plant or mineral, animal-derived, and artificially compounded.

Key terms

catura~ggabala (caturangabala)
The fourfold military force of elephants, horses, chariots and infantry.
AgantumRtyu (agantumrityu)
Death arising from an external cause in the chapter's historical framework.

Adhikarana ३ (५) · Śloka ५

पन्थानमुदकं छायां भक्तं यवसमिन्धनम् | दूषयन्त्यरयस्तच्च जानीयाच्छोधयेत्तथा ||५||

Meaning of the śloka

Enemies may contaminate the route, water, shade, food, fodder and fuel. Such contamination is to be recognised and the affected things purified or treated.

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विषप्रयोगभेदं चिकित्सार्थं दर्शयन्नाह- पन्थानमित्यादि| पन्थानं मार्गं; स च विषेण दूषितोऽश्वादिखुरक्षुण्णरेणुना रोमकूपनासाविवरादिषु प्रविशन् विकारं जनयति| छायामिति विषेण वृक्षादिदूषणाच्छायादोषः, द्रव्यस्वभावाद्वा छायामपि विषं दूषयति; यद्वा भल्लातकच्छाया तत्क्षणाच्छोफकारिणीति| भक्तम् ओदनादिकम्| यवसं बुसादि| दूषयन्ति विकृतिं कुर्वन्ति| अरयः शत्रवः| तच्चेति पन्थादि| जानीयात् ‘लिङ्गैः कृत्वा’ इति शेषः| शोधयेत् चिकित्सेत्|||५||

Meaning of the commentary

The passage distinguishes modes of poison use for purposes of treatment. A poisoned road is said to raise contaminated dust under the hooves of horses and other animals; the dust enters hair follicles, nostrils and other openings and causes disorder. Shade can be affected because a tree or other source of shade has been poisoned, because poison is held to affect shade by its own nature, or because shade from bhallataka is said to cause immediate swelling. Food includes cooked rice and similar provisions, while fodder includes busa and related animal feed. Dushayanti means the enemies alter or corrupt these things. Their condition is recognised through signs and then treated or cleansed.

Key terms

yavasa
Fodder, including busa and similar feed for animals.
shodhana
Purification or treatment of an item regarded as contaminated.

Adhikarana ४ (६) · Śloka ६

तस्य लिङ्गं चिकित्सा च कल्पस्थाने प्रवक्ष्यते |६|

Meaning of the śloka

Its signs and treatment will be explained in Kalpasthana.

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किं तल्लिङ्गं का वा चिकित्सेत्याह- तस्येत्यादि|६|-

Meaning of the commentary

The line answers where the signs of the stated contamination and its treatment are to be found: they are deferred to Kalpasthana.

Key terms

KalpasthAna (Kalpasthana)
The section to which the detailed signs and treatment of poisoning are deferred.

Adhikarana ५ (६) · Śloka ७

एकोत्तरं मृत्युशतमथर्वाणः प्रचक्षते ||६|| तत्रैकः कालसंयुक्तः शेषा आगन्तवः स्मृताः |७|

Meaning of the śloka

Authorities of the Atharvaveda describe one hundred and one kinds of death. Of these, one is joined with the proper time, while the remaining deaths are classed as externally arising or premature.

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ननु यद्यकालमृत्युरस्ति तदा विषादिभ्यो नृपतिरक्षणं युक्तं, विषभक्षकस्य लिङ्गचिकित्से च युक्ते, अथ नास्त्यकालमृत्युस्तदा किं निष्फलप्रयासेनेत्याशङ्क्याकालमृत्युं प्रमाणैः साधयन्नादावागममेव प्रमाणमाह- एकोत्तरमित्यादि| एकेनाधिकं मृत्युशतमथर्वाणोऽथर्ववेदविदः पुरुषाः, प्रचक्षते कथयन्ति| तत्रैकः कालसंयुक्तः इति तत्र तेषां मृत्यूनां मध्ये एकः कालसंयुक्तः कालमृत्युरित्यर्थः| शेषा आगन्तवः स्मृता इति शेषा उर्वरिता आगन्तवोऽपमृत्यवः स्मृताः कथिताः इत्यर्थः| तत्र गर्भवर्षेण सहैकोत्तरशतवर्षैरेकोत्तरशतं मृत्यवः पूर्यन्ते; ततः शतादर्वागकालमृत्यवः, शतादनन्तरं कालमृत्युरिति केचिन्मन्यन्ते| अपरे ब्रुवते- ‘शतशब्दोऽत्रासङ्ख्यावाचकः, उत्तरशब्दस्तु प्रधानवाचकः; तेनासङ्ख्या मृत्यवः, कारणानामसङ्ख्येयत्वात्; एकश्च मृत्युः प्रधानं, स च कालमृत्युः कथ्यते| ननु, यो यस्मिन् काले म्रियते स तस्य कालमृत्युरेव, तत् कथमकालमृत्युरित्युच्यते? तथा चोक्तं- “नाकाले म्रियते कश्चिन्नास्ति मृत्युरकालजः यो यस्मिन् म्रियते काले मृत्युकालः स तस्य हि- ” इति| व्यासभट्टारकेणायुक्तं- “नाकाले म्रियते कच्चिद्विद्धः शरशतैरपि| कालप्राप्तस्य कौन्तेय! वज्रायन्ते तृणान्यपि”- इति| नैतदस्ति, उपमानादिप्रमाणैर्बहुधाऽऽचार्यैरकालमृत्योः स्थापितत्वात्| तथाच- “यथा वर्षमकाले च यथा पुष्पं यथा फलम्| यथा स्याद्दीपनिर्वाणमकाले मरणं तथा”- इति| व्यासवचनमप्यर्जुनप्रोत्साहकमकालमृत्युस्थापकं दृश्यते; तथाहि- “जलमग्निर्विषं शस्त्रं स्त्रियो राजकुलानि च| अकालमृत्यवो ह्येते तेभ्यो बिभ्यति पण्डिताः”- इति| अन्यैरप्युक्तं;- “कालः सुरैरपि हि वञ्चयितुं न शक्यो वक्ष्ये विधानमपमृत्युविनाशनाय| मृत्युर्भवेद्यदि कथञ्चन नापमृत्युर्व्यर्थास्तदा चरकसुश्रुतवाग्भटाद्याः”- इति| तस्मात् कालाकालयोर्मृत्युर्भवत्येवेति| अपरे, ‘शेषा आगन्तवः स्मृताः’ इत्यस्याग्रतः, “विष्वग्वातादिभिर्यद्वद्दीपस्तैलादिसंयुतः| निर्वात्यते क्षणाद्देही तथैवागन्तुमृत्युभिः”- इति श्लोकं पठन्ति, व्याख्यानयन्ति च- विष्वग्वातः प्रबलवातः| आदिशब्देन शलभादिनिपातः कथ्यते||६||-

Meaning of the commentary

The passage addresses an objection: protection from poison would be meaningful only if untimely death exists. It first cites scriptural authority. One interpretation counts one hundred and one deaths by including the year in the womb with one hundred years of life; deaths before one hundred are untimely and death afterward timely. Others take hundred as meaning innumerable and uttara as principal: deaths are innumerable because their causes are innumerable, while one principal death is timely death. The commentary considers the contrary assertion that no one dies before the proper time, even if struck by a hundred arrows, and that for one whose time has arrived even grass becomes like a thunderbolt. It rejects this as decisive because teachers establish untimely death through analogy and other means, comparing it with rain, flowers, fruit or a lamp going out at an improper time. Another quotation lists drowning, fire, poison, weapons, women and royal households as untimely causes feared by the wise. A further argument says that if premature death did not exist, the teachings of Caraka, Sushruta and Vagbhata on preventing it would be pointless. The conclusion accepts both timely and untimely death. Some manuscripts append a verse comparing sudden externally caused death to a lamp with oil being extinguished by a strong wind or a falling insect.

Key terms

kAlamRtyu (kalamrityu)
Death occurring at the allotted or proper time in the source's lifespan doctrine.
akAlamRtyu (akalamrityu)
Death occurring before the allotted time, attributed to external causes in the source.

Adhikarana ६ (७) · Śloka ८

दोषागन्तुजमृत्युभ्यो रसमन्त्रविशारदौ ||७|| रक्षेतां नृपतिं नित्यं यत्तौ वैद्यपुरोहितौ |८|

Meaning of the śloka

A diligent physician and royal priest, skilled respectively in rasa and mantra, should continually protect the king from death arising through doshas and from external causes.

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अथर्ववेदोऽकालामृत्युप्रशमनहेतुः, तदङ्गानि च वैद्यपुरोहितौ पठतः, अतस्तयो राजरक्षणे व्यापारं दर्शयन्नाह- दोषेत्यादि| दोषाः वातादयः, आगन्तवो विषाभिघातादयः| रसमन्त्रविशारदाविति यथासङ्ख्येन रसविशारदो वैद्यः, मन्त्रविशारदः पुरोधाः| तत्र केचित् ‘रसविशारद’ इत्यत्रादिशब्दलोपाद्रसवीर्यविपाकविशारदः; अथवा रसशब्देन रसवन्ति द्रव्याणि कथ्यन्ते, तेषां विशारदः, अथवा रसशब्दोऽत्र विषवाचकः तद्विशारद इति कथयन्ति| विशारदः पण्डितः| मन्त्राणामृग्यजुःसामोक्तानामथर्ववेदोक्तानां चेत्यर्थः| यत्तौ यत्नपरौ||७||

Meaning of the commentary

The Atharvaveda is presented as a means of pacifying untimely death, and the physician and priest study its associated disciplines; therefore both participate in royal protection. Dosha means vata and the others, while external causes include poison, trauma and similar dangers. In the sequential interpretation, the physician is expert in rasa and the priest in mantra. Some expand the physician's expertise to rasa, virya and vipaka. Others take rasa to mean substances possessing taste, or take it here to mean poison and thus describe expertise in poison. The mantras include those of the Rig, Yajur, Sama and Atharva Vedas. Yattau means diligent or devoted to effort.

Key terms

rasavishArada (rasavisharada)
Expert in rasa, variously expanded as pharmacological qualities, substances possessing taste, or poison.
mantravishArada (mantravisharada)
Expert in Vedic mantras, assigned here to the royal priest.

Adhikarana ७ (८) · Śloka ९

ब्रह्मा वेदाङ्गमष्टाङ्गमायुर्वेदमभाषत ||८|| पुरोहितमते तस्माद्वर्तेत भिषगात्मवान् |९|

Meaning of the śloka

Brahma taught Ayurveda as an eight-branched auxiliary of the Veda. Therefore, a self-controlled physician should conduct himself according to the counsel of the royal priest.

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पुरोहितो वेदानधीते, वैद्यस्तु तदङ्गमायुर्वेदमिति वैद्यात् पुरोधसः प्राधान्यं दर्शयन्नाह- ब्रह्मेत्यादि| ब्रह्मा आयुर्वेदमभाषत, किंविशिष्टम्? अष्टाङ्गं; पुनः किंविशिष्टं? वेदाङ्गम्| वर्तेत व्यवहरेदित्यर्थः| आत्मवान् बुद्धिमान्||८||-

Meaning of the commentary

The royal priest studies the Vedas, whereas the physician studies Ayurveda as an auxiliary of the Veda; on that basis the commentary gives the priest precedence over the physician. Brahma taught Ayurveda qualified both as eight-branched and as a Vedic auxiliary. Varteta means should conduct himself, and atmavan here means intelligent or self-possessed.

Key terms

aShTA~ggamAyurvedam (ashtangamayurvedam)
Ayurveda described as having eight branches.
vedA~ggam (vedangam)
An auxiliary or limb of the Veda in the source's account.

Adhikarana ८ (९) · Śloka १०

सङ्करः सर्ववर्णानां प्रणाशो धर्मकर्मणाम् ||९|| प्रजानामपि चोच्छित्तिर्नृपव्यसनहेतुतः |१०|

Meaning of the śloka

Confusion of all social classes, destruction of prescribed duties and actions, and even the extinction of the people are said to arise from calamity affecting the king.

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सर्वप्रजानां राजायत्ता स्थितिरिति राजरक्षणं यत्नेन कार्यमिति दर्शयन्नाह- सङ्कर इत्यादि|| सङ्करः एकत्वं ब्राह्मणाशूद्रादीनां वर्णानां दण्डाभावेनाचारलोपात्| धर्मकर्मणामिति वर्णानामेव धर्मस्य कर्मणामन्येषामपि| अन्ये तु ‘धर्मिकर्मणाम्’ इति पठन्ति, तत्र धर्मयोगादाश्रमाश्चत्वारो धर्मिणः, ब्रह्मचारिगृहस्थवानप्रस्थयतयश्चत्वार आश्रमाः, तत्कर्मणां प्राणाशः| प्रजानामुच्छित्तिरिति दण्डाभावेन कृषिपाशुपाल्यवाणिज्यराजोपसेवानामभावादुच्छित्तिरुच्छेदो भवतीत्यर्थः| नृपव्यसनहेतुत इति वर्णसङ्करादयोऽनर्था राजव्यसनात् कारणाद्भवन्ति, तस्माद्राजा यत्नेन रक्षणीय इत्यर्थः| अन्ये ‘नृपव्यसनहेतुका’ इति पठन्ति; तत्र उच्छित्तिरिति सम्बध्यते||९||-

Meaning of the commentary

The verse argues that the people's stability depends on the king and therefore the king must be protected carefully. Sankara means the classes beginning with brahmana and shudra becoming undifferentiated when loss of punishment leads to loss of conduct. Destruction applies to the classes' dharma and to other duties. Others read 'of those possessing dharma'; they take this to mean the four ashramas—student, householder, forest-dweller and renunciant—and the destruction of their actions. Extinction of the people follows, in this historical political theory, when absence of enforcement ends agriculture, animal husbandry, commerce and royal service. Social disorder and the other harms arise because of the king's calamity. Some read a grammatical form connecting 'caused by royal calamity' specifically with the people's extinction.

Key terms

sa~gkaraH sarvavarNAnAm (sankarah sarvavarnanam)
Loss of differentiation among the traditional social classes in the passage's historical political model.
nRupavyasana (nrpavyasana)
Calamity or grave misfortune affecting the king.

Adhikarana ९ (१०-११) · Śloka १२

पुरुषाणां नृपाणां च केवलं तुल्यमूर्तिता ||१०|| आज्ञा त्यागः क्षमा धैर्यं विक्रमश्चाप्यमानुषः | तस्माद्देवमिवाभीक्ष्णं वाङ्मनःकर्मभिः शुभैः ||११|| चिन्तयेन्नृपतिं वैद्यः श्रेयांसीच्छन् विचक्षणः |१२|

Meaning of the śloka

Ordinary people and kings share only bodily form. A king's command, generosity, forbearance, courage and valor are described as beyond ordinary human measure. Therefore, a discerning physician seeking welfare should continually regard the king like a deity through good speech, thought and action.

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राज्ञो मनुजत्वे समानेऽप्यमानुषानुवर्तिभिर्गुणेर्देवत्वं साधयन्नाह- पुरुषाणामित्यादि| केवलं निश्चितं, मूर्तिराकृतिः; आज्ञा अनुल्लङ्घनीय आदेशः, त्यागः कीर्तिधर्मार्थं बहुप्रकारो वित्तविसर्गः, क्षामा सर्वंसहता, धैर्यं व्यसनेषु धीरता, विक्रमः पराक्रमः, अमानुषः एष गुणसमूहो मानुषेषु न सम्भवतीत्यर्थः| तस्मादित्यादि|- अभीक्ष्णमनवरतं, तस्मात् कारणाद्देवमिव नृपतिं वैद्यश्चिन्तयेदिति सम्बन्धः| कैः कृत्वा चिन्तयेदित्याह- वाङ्मनः कर्मभिः शुभैरिति|- शुभैः शोभनैरित्यर्थः||१०-११||

Meaning of the commentary

Although the king is human, the commentary attributes deity-like status to qualities considered beyond those of ordinary people. Murti means bodily form. The command is an order not to be transgressed; generosity is the distribution of wealth in many ways for fame, dharma and purpose; forbearance is enduring all things; courage is steadiness in calamity; and valor is prowess. The physician should therefore think of the king continually as though divine, using speech, thought and acts that are good or fitting.

Key terms

amAnuShaH (amanushah)
Described as beyond ordinary human measure, qualifying the king's group of virtues.
vA~gmanaHkarmabhiH (vangmanahkarmabhih)
Through speech, thought and action.

Adhikarana १० (१२-१४) · Śloka १५

स्कन्धावारे च महति राजगेहादनन्तरम् ||१२|| भवेत्सन्निहितो वैद्यः सर्वोपकरणान्वितः | तत्रस्थमेनं ध्वजवद्यशःख्यातिसमुच्छ्रितम् ||१३|| उपसर्पन्त्यमोहेन विषशल्यामयार्दिताः | स्वतन्त्रकुशलोऽन्येषु शास्त्रार्थेष्वबहिष्कृतः ||१४|| वैद्यो ध्वज इवाभाति नृपतद्विद्यपूजितः |१५|

Meaning of the śloka

In a large military encampment, the physician should remain close beside the royal residence and possess every required instrument and supply. Situated there and elevated like a flag through fame and reputation, the physician is approached confidently by those afflicted by poison, foreign bodies or disease. Skilled in his own discipline and not excluded from knowledge of other sciences, and honored by the king and fellow physicians, the physician shines like a banner.

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वैद्यस्य सन्ततोपयोगित्वादुचितप्रदेशवासं निर्दिशन्नाह- स्कन्धावार इत्यादि| स्कन्धावारे कटके| महति गुरुतरे| अनन्तरमिति अव्यवधाने अन्तरायवर्जिते| सर्वोपकरणान्वित इति यन्त्रशस्त्रक्षारौषधागदादियुक्तः| तत्रेत्यादि|- तत्रस्थं राजगृहसमिपस्थम्| एनमिति वैधम्| ध्वजवत् पताकावत्| निर्मलगुणकीर्तनं यशः, ख्यातिः स्वाभाविकी स्तुतिः, समुच्छ्रितं वृद्धिङ्गतम्| उपसर्पन्ति समीपं गच्छन्ति| अमोहेन निश्चिन्तमनसा| विषशल्यामयार्दिता इति अर्दिताः पीडिताः; तेन विषार्दिताः शल्यार्दिता आमयार्दिताश्चेत्यर्थः| वैद्यं बहुश्रुतं स्तुवन्नाह- स्वतन्त्रेत्यादि| कुशलः प्रवीणः| अबहिष्कृत इति नात्यन्तमकुशलः| नृपतद्विद्यपूजित इति नृपैस्तद्विद्यैश्च पूजितः सम्मानितः, तद्विद्यैः वैद्यैरित्यर्थः||१२-१४||-

Meaning of the commentary

Because the physician is needed continuously, the passage assigns a suitable place of residence. Skandhavara means a military camp, and 'next to' means immediately beside the royal residence without obstruction. All equipment includes instruments, cutting tools, alkalis, medicines and antidotal preparations. Fame is praise of faultless qualities, while reputation is spontaneous commendation; both are elevated or increasing. Patients troubled by poison, foreign bodies and disease approach without confusion or anxiety. The learned physician is expert in the physician's own discipline and not wholly unskilled in other sciences. The physician is honored by kings and by others with the same knowledge, meaning other physicians.

Key terms

skandhAvAre (skandhavare)
In the military encampment where the physician is assigned a place near the king.
sarvopakaraNAnvitaH (sarvopakarananvitah)
Equipped with all supplies named by the commentary, including instruments, medicines and antidotal preparations.
dhvajavat
Like a flag or banner, a comparison for conspicuous professional reputation.

Adhikarana ११ (१५-१६) · Śloka १७

वैद्यो व्याध्युपसृष्टश्च भेषजं परिचारकः ||१५|| एते पादाश्चिकित्सायाः कर्मसाधनहेतवः | गुणवद्भिस्त्रिभिः पादैश्चतुर्थो गुणवान् भिषक् ||१६|| व्याधिमल्पेन कालेन महान्तमपि साधयेत् |१७|

Meaning of the śloka

The physician, the patient affected by disease, the medicine and the attendant are the four supports of treatment and causes for accomplishing recovery. When the other three supports possess their proper qualities and the fourth, the physician, is also qualified, the physician may resolve even a major disease in a short time.

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पादचतुष्टयं चिकित्सासाधकं दर्शयन्नाह- वैद्य इत्यादि| व्याध्युपसृष्टो रोगी; परिचारकः शुश्रूषकः पुरुषः| कर्मसाधनहेतव इति आरोग्यहेतव इत्यर्थः||१५-१६||-

Meaning of the commentary

The passage states the four supports that accomplish treatment. Vyadhyupasrshta is the ill patient, and paricaraka is the person who nurses or attends. Causes accomplishing the task means causes of restoration to health.

Key terms

cikitsAyAH pAdAH (cikitsayah padah)
The four supports of treatment: physician, patient, medicine and attendant.
karmasAdhanahetavaH (karmasadhanahetavah)
Factors enabling treatment to accomplish its intended result, glossed as restoration of health.

Adhikarana १२ (१७) · Śloka १८

वैद्यहीनास्त्रयः पादा गुणवन्तोऽप्यपार्थकाः ||१७|| उद्गातृहोतृब्रह्माणो यथाऽध्वर्युं विनाऽध्वरे |१८|

Meaning of the śloka

Even when qualified, the other three supports are fruitless without a physician, just as the udgatr, hotr and brahman priests cannot complete a sacrifice without the adhvaryu.

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वैद्यस्य प्राधान्यं दर्शयन्नाह- वैद्येत्यादि| अपार्थका निष्फलाः| उद्गाता सामावित्, होता ऋग्वेदवित्, ब्रह्मा तु त्रयीवित्, अध्वर्युर्यर्वेदविदुपाध्यायः सर्वेषामुपदेष्टा| अध्वरे यज्ञे||१७||

Meaning of the commentary

The verse establishes the physician's precedence among the four supports. Aparthaka means fruitless. The udgatr knows the Sama Veda, the hotr the Rg Veda, and the brahman the three Vedas. The adhvaryu is described as the Yajur Veda-knowing teacher who directs them all in the sacrifice.

Key terms

vaidyahInAH trayaH pAdAH (vaidyahinah trayah padah)
The three treatment supports—patient, medicine and attendant—when lacking the physician.
adhvaryum
The directing sacrificial priest used as the analogy for the physician's coordinating role.

Adhikarana १३ (१८) · Śloka १९

वैद्यस्तु गुणवानेकस्तारयेदातुरां सदा ||१८|| प्लवं प्रतितरैर्हीनं कर्णधार इवाम्भसि |१९|

Meaning of the śloka

A single qualified physician can always carry patients through danger, like a helmsman guiding a boat through water even when it lacks men to bail out the water.

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पादत्रयव्यतिरेकेऽपि वैद्यक्रियायाः साफल्यं दर्शयन्नाह- वैद्यस्त्वित्यादि| प्लवं नावं, प्रतितरैरन्तःप्रविष्टजलोत्क्षेपकैः पुरुषैः| कर्णधारो नौकाया नेता||१८||

Meaning of the commentary

The verse shows that a physician's work may succeed even when the other three treatment supports are deficient. Plava means boat, pratitaras the men who throw out water entering it, and karnadhara its leader or helmsman.

Key terms

karNadhAraH (karnadharah)
The leader or helmsman of a boat, used as a comparison for the physician.

Adhikarana १४ (१९-२०) · Śloka २१

तत्त्वाधिगतशास्त्रार्थो दृष्टकर्मा स्वयङ्कृती ||१९|| लघुहस्तः शुचिः शूरः सज्जोपस्करभेषजः | प्रत्युत्पन्नमतिर्धीमान् व्यवसायी विशारदः ||२०|| सत्यधर्मपरो यश्च स भिषक् पाद उच्यते |२१|

Meaning of the śloka

The physician who forms one support of treatment has mastered the true meaning of the texts, observed procedures, acts through personal competence, has a steady and skilful hand, is clean, courageous, equipped with ready instruments and medicines, quick-witted, discerning, resolute, learned, and devoted to truth and dharma.

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वैद्यादीनां गुणानाह- तत्त्वेत्यादि| तत्त्वाधिगतशास्त्रार्थ इति यथावदधीतशास्त्रो यथावज्ज्ञाततदर्थश्चेत्यर्थः| दृष्टकर्मेति छेद्यादौ स्नेहादौ च कुशल इत्यर्थः| स्वयङ्कृती स्वप्रज्ञया चिकित्सायां प्रवृत्तः| लघुहस्त इति छेद्यादिक्रियासु वेपनादिदोषरहितः| शुचिरिति बाह्याभ्यन्तरशौचयुक्तः| शूरो विषादरहितः| सज्जोपस्करभेषज इति सज्जानि प्रगुणान्युपस्तराण्यग्रोपहरणीयपठितानि यन्त्रशस्त्रादीनि भेषजानि च यस्य स तथा| प्रत्युत्पन्नमतिः योऽवस्थासु न मुह्यति| धीमानिति अनुक्तदुरुक्तोहापोहलक्षणबुद्धियुक्तः| व्यवसायी विषमावस्थास्वपि चिकित्सां कुर्वन्न मुह्यति; अन्ये उत्साहीति मन्यन्ते| विशारदः पण्डितः, कृच्छ्रपदमात्रेषु न मुह्यति| सत्यधर्मपर इति सत्यं मिथ्याभाषणनिवृत्तिः; धर्मः अनेकसाधनसाध्यः||१९-२०||

Meaning of the commentary

Mastery includes proper study and correct understanding. Observed work means skill in surgical procedures such as excision and in measures such as oleation. Svayamkriti acts in treatment through personal judgment. A light hand is free from trembling and similar faults. Cleanliness is external and internal; courage is freedom from despondency. Equipment includes prepared bedding, instruments, surgical tools and medicines. Quick judgment prevents confusion when circumstances change. Intelligence includes reasoning about unstated or poorly stated matters. Vyavasayi remains composed while treating difficult conditions, though others gloss it as energetic. Visharada is learned and unconfused in difficult situations. Truth means refraining from false speech, and dharma requires many means.

Adhikarana १५ (२१) · Śloka २२

आयुष्मान् सत्त्ववान् साध्यो द्रव्यवानात्मवानपि ||२१|| आस्तिको वैद्यवाक्यस्थो व्याधितः पाद उच्यते |२२|

Meaning of the śloka

The patient who forms one support of treatment has remaining lifespan, mental strength, a treatable disease, material resources and self-control, holds the accepted beliefs, and follows the physician's instructions.

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आयुष्मानित्यादि|- आयुष्मान् दीर्घायुः| सत्त्ववान् क्लेशसहिष्णुः| साध्यः साध्यव्याधियुक्त इत्यर्थः| आत्मवान् अलोलुपः| आस्तिक इति दत्तमस्ति हुतमस्ति परलोकोऽस्त्येवं मतिर्यस्य स आस्तिकः| वैद्यवाक्यस्थो वैद्यवचनकर इत्यर्थः||२१||-

Meaning of the commentary

Ayushman means long-lived, sattvavan able to endure distress, and sadhya having a curable disease. Atmavan means not greedy or uncontrolled. Astika is one who believes that giving and sacrifice bear results and that an afterlife exists. Vaidyavakyastha acts according to the physician's words.

Key terms

sattvavAn (sattvavan)
Possessing mental endurance and ability to bear distress.

Adhikarana १६ (२२-२३) · Śloka २३

प्रशस्तदेशसम्भूतं प्रशस्तेऽहनि चोद्धृतम् ||२२|| युक्तमात्रं मनस्कान्तं गन्धवर्णरसान्वितम् | दोषघ्नमग्लानिकरमविकारि विपर्यये | समीक्ष्य दत्तं काले च भेषजं पाद उच्यते ||२३||

Meaning of the śloka

Medicine forms one support when it comes from a suitable region, is gathered on an auspicious day, is given in the proper quantity, pleases the mind, has appropriate smell, colour and taste, counters dosha, does not cause exhaustion, remains unchanged or only slightly altered under adverse conditions, and is administered at the proper time after examination.

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प्रशस्तदेशसम्भूतमित्यादि|- युक्तमात्रं युक्तप्रमाणम्| मनस्कान्तं मनःप्रियम्| दोषघ्नमिति दोषशब्देन वातादय उच्यन्ते तद्दूषिता धातुमलाश्च, अथवा दोषहरं दुष्टिं हरत्यदुष्टं न च कोपयति| अग्लानिकरं हर्षक्षयं न करोतीत्यर्थः| अविकारि विपर्यय इति विपर्यये व्यापत्तावप्यल्पविकारं निर्विकारं वा| समीक्ष्य दत्तमिति किमभिसमीक्ष्य? आतुरोपक्रमोक्तान् परीक्ष्यानायुरादीन् देशान्तान्, कालावस्थाः पूर्वाह्णादिका वा||२२-२३||

Meaning of the commentary

Yuktamatra means appropriate quantity and manaskanta pleasing to the mind. Dosha may mean vata and the others together with affected dhatus and malas; alternatively dosha-removing medicine corrects disturbance without aggravating what is undisturbed. Aglanikara does not diminish cheerfulness. Avikari viparyaye means unchanged or only slightly changed in adverse circumstances. Examination before administration includes the factors beginning with lifespan and ending with region stated in patient assessment, or temporal conditions such as morning and other times.

Adhikarana १७ (२४) · Śloka २४

स्निग्धोऽजुगुप्सुर्बलवान् युक्तो व्याधितरक्षणे | वैद्यवाक्यकृदश्रान्तः पादः परिचरः स्मृतः ||२४||

Meaning of the śloka

The attendant who forms one support is affectionate, not disgusted by the patient, strong, skilled and intent on protecting the ill person, obeys the physician without deviation, and does not tire.

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स्निग्ध इतादि| स्निग्धः प्रीतियुक्तः| अजुगुप्सुरिति अनिन्दकः; एतेन कष्टव्याधाववस्थास्वप्यातुरं न निन्दतीत्यर्थः| बलवानिति बलवत्त्वात् सर्वक्लेशसहः| युक्तो व्याधितरक्षण इति युक्तो निपुणः, एतेन व्याधितस्य रक्षणे तत्पर इत्यर्थः| वैद्यवाक्यकृदिति वैद्यवाक्यमविकल्पं करोतीत्यर्थः| अश्रान्तः इति खदेरहितः| ‘पादैश्चतुर्भिः सम्पूर्णैरेभिः कर्म प्रसिध्यति’ इति केचिदध्यायान्ते पठन्ति| एतच्च न पठनीयं, सर्वेषु निबन्धेष्वदर्शनात्||२४||

Meaning of the commentary

Snigdha means affectionate. Ajugupsu means not disparaging or recoiling from the patient even in severe disease states. Strength permits endurance of hardship. Yukta means skilled and devoted to care. The attendant performs the physician's instruction without alternatives and remains free from exhaustion. Some add at the chapter's end that treatment succeeds when all four supports are complete, but the commentary rejects this line because it appears in none of the established commentaries.

Adhikarana पुष्पिका · Śloka ३४

इति सुश्रुतसंहितायां सूत्रस्थाने युक्तसेनीयो नाम चतुस्त्रिंशत्तमोऽध्यायः ||३४||

Meaning of the śloka

Thus ends the thirty-fourth chapter, called Yuktaseniya, in the Sutrasthana of the Sushruta Samhita.

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इति श्रीडल्ह(ह्ण)णविरचितायां निबन्धसङ्ग्रहाख्यायां सुश्रुतव्याख्यायां सूत्रस्थाने चतुस्त्रिंशत्तमोऽध्यायः||३४||

Meaning of the commentary

Thus ends the thirty-fourth chapter in the Sutrasthana of the Nibandhasangraha commentary on Sushruta, composed by Shri Dalhana.

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