੩. ਅਧ੍ਯਯਨਸਂਪ੍ਰਦਾਨੀਯਾਧ੍ਯਾਯਃ

Meaning of the commentary

The commentator expands abbreviated titles into their full chapter names. Shishyanaya is Shishyopanayaniya; Adhyayanadanika is Adhyayanasampradaniya; Prabhashana is Prabhashaniya; Agraharana is Agropaharaniya; Yantrika is Yantravidhi; Yogya is Yogyasutriya; Vishikha is Vishikhanupraveshaniya; Ksharakalpana is Ksharapakavidhi; Agnikarma is Agnikarmavidhi; the leech chapter is Jalaukavacharaniya; and the blood chapter is Shonitavarnaniya. The chapter on doshas, dhatus, and malas concerns their decrease and increase. Karnavyadha includes piercing and bandha; the application chapter includes wound application and bandha; Vranyupasana is Vranitopasaniya; and the discharge chapter is Vranasravavijnaniya. Determination of operative work is Ashtavidha-shastrakarmiya. Concealed-shalya knowledge is Pranashtashalyavijnaniya, and its removal is Shalyapanayaniya. Wound assessment and the messenger-and-dream chapter distinguish favourable and contrary signs. The five-sense, chaya, and normal-nature titles refer to their vipratipatti chapters. Aturakrama is Aturopakramaniya; Bhumika is Bhumipravibhagiya; Dravyagana is Dravyasangrahaniya; and cleansing and pacification are Samshodhana-samshamaniya. The properties chapter covers dravya, guna, rasa, virya, and vipaka, followed by distinct chapters on dravya and rasa. The vamana and virechana chapters concern their alternative substances. Other titles are already familiar from their stated names. A variant combines Aturakrama and Mishraka in a different order, but the commentator rejects it because earlier authors did not accept that sequence. Sutra is explained by brief indication of meaning, arranging meanings in their proper places, and producing a connected body of meaning. Repeating the number forty-six fixes the chapter count: subsections on water, milk products, oils, and similar materials within the liquid and dietary chapters are not separate chapters.

Meaning of the commentary

Atha indicates that necessary daily observances have been completed. Shuchi means purified through those observances; kritottarasanga means wearing the upper garment; avyakula means single-minded. Upasthita means standing or sitting nearby so that distance does not create an interruption; another interpretation means presenting oneself after respectful greeting. The study time excludes prohibited occasions. Instruction is adapted to three levels of capacity. A student of lower capacity receives a pada, a grammatical word; one of middle capacity receives a pada in the metrical sense, a quarter-verse; one of greater capacity receives a full four-quarter verse. Words are joined into quarter-verses and then into verses through repeated ordered practice. The teacher has each student make these connections and then recites after the student to make learning easier. The instructions on speech prevent sounds and units from being crowded together or excessively drawn apart. Hesitation is absence of confidence or fear. Unnecessary nasal pronunciation is avoided, while the proper nasal consonants are excepted. Sounds should not be strained, and the student should not perform gestures like an actor. Recitation is at a moderate pitch or volume. No one is to walk between teacher and student. Another framing takes the passage as returning to the previously identified treatise in order to explain how it should be imparted, with Sushruta understood as the student addressed.