3. adhyayanasaṁpradānīyādhyāyaḥ

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Adhikarana 4 (13-14) · Śloka 14

vātavyādhikamarśāṁsi sāśmariśca bhagandaraḥ | kuṣṭhamēhōdaraṁ mūḍhō vidradhiḥ parisarpaṇam ||13|| granthivr̥ddhikṣudraśūkabhagnāśca mukharōgikam | hētulakṣaṇanirdēśānnidānānīti ṣōḍaśa ||14||

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वातव्याधिकमर्शांसि साश्मरिश्च भगन्दरः | कुष्ठमेहोदरं मूढो विद्रधिः परिसर्पणम् ||१३|| ग्रन्थिवृद्धिक्षुद्रशूकभग्नाश्च मुखरोगिकम् | हेतुलक्षणनिर्देशान्निदानानीति षोडश ||१४||

Meaning of the śloka

The sixteen Nidana chapters concern Vata disorders, arshas, ashmari, bhagandara, kushtha, meha, udara, mudhagarbha, vidradhi, spreading disorders, granthi, vriddhi, minor disorders, shuka disorders, fractures, and diseases of the mouth. They are called Nidanas because they set out causes and distinguishing features.

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kāni punastāni ṣōḍaśa nidānānītyāha- vātavyādhikamityādi| mūḍhagarbhādīnāmēkadēśēna samudāyasūcanaṁ lāghavārtham; ēvamuttaratrāpi bōddhavyam| mūḍhaḥ mūḍhagarbhanidānam| parisarpaṇaṁ visarpanāḍīstanarōganidānam| granthiriti granthyapacyarbudagalagaṇḍanidānam| vr̥ddhiriti vr̥ddhyupadaṁśaślīpadanidānam| śūkaḥ śūkadōṣanidānam| nidānaniruktiṁ pratipādayannāha- hētvityādi| hētava iti kārakahētavō balavadvigrahakrōdhadivāsvapnādayaḥ; lakṣaṇāni jñāpakahētavaḥ, tē ca pūrvarūparūpōpaśayasamprāptayaḥ| nirdēśāt vivaraṇāt||13-14||

Meaning of the commentary

A part of a chapter title may stand for the whole title for brevity, and the same practice continues in the later lists. Mudha means Mudhagarbhanidana. Parisarpana includes visarpa, nadi, and breast disorders. Granthi includes granthi, apachi, arbuda, and galaganda. Vriddhi includes vriddhi, upadamsha, and shlipada. Shuka means Shukadoshanidana. Hetus are causes that produce the condition, such as conflict with a stronger opponent, anger, or daytime sleep. Lakshanas are indicators through which the condition is known, including purvarupa, rupa, upashaya, and samprapti. Setting out these producing and indicating factors explains the name Nidana.

Key terms

kArakahetavo (kārakahetavo): Producing causes, distinguished from indicators that reveal a condition.
j~jApakahetavaH (jñāpakahetavaḥ): Indicating factors by which the condition becomes known.
nidAnAni (nidānāni): The chapters setting out the causes and identifying features of disorders.

Adhikarana 6 (18-26) · Śloka 26

dvivraṇīyō vraṇaḥ sadyō bhagnānāṁ vātarōgikam | mahāvātikamarśāṁsi sāśmariśca bhagandaraḥ ||18|| kuṣṭhānāṁ mahatāṁ cāpi maihikaṁ paiḍikaṁ tathā | madhumēhacikitsā ca tathā cōdariṇāmapi ||19|| mūḍhagarbhacikitsā ca vidradhīnāṁ visarpiṇām | granthivr̥ddhyupadaṁśānāṁ tathā ca kṣudrarōgiṇām ||20|| śūkadōṣacikitsā ca tathā ca mukharōgiṇām | śōphasyānāgatānāṁ ca niṣēdhō miśrakaṁ tathā ||21|| vājīkaraṁ ca yat kṣīṇē sarvābādhaśamō'pi ca | mēdhāyuṣkaraṇaṁ cāpi svabhāvavyādhivāraṇam ||22|| nivr̥ttasantāpakaraṁ kīrtitaṁ ca rasāyanam | snēhōpayaugikaḥ svēdō vamanē savirēcanē ||23|| tayōrvyāpaccikitsā ca nētrabastivibhāgikaḥ | nētrabastivipatsiddhistathā cōttarabastikaḥ ||24|| nirūhakramasañjñaśca tathaivāturasañjñakaḥ | dhūmanasyavidhiścāntyaścatvāriṁśaditi smr̥tāḥ ||25|| prāyaścittaṁ praśamanaṁ cikitsā śāntikarma ca | paryāyāstasya nirdēśāccikitsāsthānamucyatē ||26||

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द्विव्रणीयो व्रणः सद्यो भग्नानां वातरोगिकम् | महावातिकमर्शांसि साश्मरिश्च भगन्दरः ||१८|| कुष्ठानां महतां चापि मैहिकं पैडिकं तथा | मधुमेहचिकित्सा च तथा चोदरिणामपि ||१९|| मूढगर्भचिकित्सा च विद्रधीनां विसर्पिणाम् | ग्रन्थिवृद्ध्युपदंशानां तथा च क्षुद्ररोगिणाम् ||२०|| शूकदोषचिकित्सा च तथा च मुखरोगिणाम् | शोफस्यानागतानां च निषेधो मिश्रकं तथा ||२१|| वाजीकरं च यत् क्षीणे सर्वाबाधशमोऽपि च | मेधायुष्करणं चापि स्वभावव्याधिवारणम् ||२२|| निवृत्तसन्तापकरं कीर्तितं च रसायनम् | स्नेहोपयौगिकः स्वेदो वमने सविरेचने ||२३|| तयोर्व्यापच्चिकित्सा च नेत्रबस्तिविभागिकः | नेत्रबस्तिविपत्सिद्धिस्तथा चोत्तरबस्तिकः ||२४|| निरूहक्रमसञ्ज्ञश्च तथैवातुरसञ्ज्ञकः | धूमनस्यविधिश्चान्त्यश्चत्वारिंशदिति स्मृताः ||२५|| प्रायश्चित्तं प्रशमनं चिकित्सा शान्तिकर्म च | पर्यायास्तस्य निर्देशाच्चिकित्सास्थानमुच्यते ||२६||

Meaning of the śloka

The forty Chikitsita chapters cover the two kinds of wound, fresh wounds, fractures, Vata disorders and major Vata disorders, arshas, ashmari, bhagandara, kushtha and major kushtha, prameha and its pidakas, madhumeha, udara, mudhagarbha, vidradhi, spreading disorders, granthi, vriddhi and upadamsha, minor disorders, shuka disorders, and disorders of the mouth. They also cover swelling, prevention of future afflictions, the mixed-treatment chapter, Vajikarana for diminished strength, Rasayana directed towards alleviating afflictions, understanding and lifespan, naturally arising conditions, and relief from distress. The remaining chapters concern sneha, sveda, vamana and virechana and their complications, the division and measurement of netra and basti, their complications, anuvasana and uttara basti, the sequence of niruha, problems of the patient, and finally dhuma and nasya. Prayashchitta, prashamana, chikitsa, and shantikarma are given as corresponding terms for the subject. Because it explains this subject, the section is called Chikitsasthana.

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kāni punaścikitsitānītyāha- dvivraṇīya ityādi| vraṇaḥ sadyaḥ sadyōvraṇacikitsitam| bhagnānāṁ bhagnacikitsitam| vātarōgikaṁ vātavyādhicikitsitam| mahāvātikaṁ mahāvātavyādhicikitsitam| mahatāṁ cāpi mahākuṣṭhacikitsitam| maihikaṁ pramēhacikitsitam| paiḍikaṁ pramēhapiḍakācikitsitam| visarpiṇāṁ visarpanāḍīstanarōgacikitsitam| granthiriti granthyapacyarbudagalagaṇḍacikitsitam| vr̥ddhyupadaṁśānāṁ vr̥ddhyupadaṁśaślīpadacikitsitam| anāgatānāṁ niṣēdhaḥ anāgatābādhapratiṣēdhacikitsitam| miśrakaṁ miśrakacikitsitam| vājīkaraṁ ca yat kṣīṇē kṣīṇabalīyavājīkaraṇacikitsitam| sarvābādhaśamō'pi sarvābādhaśamanīyaṁ rasāyanam| mēdhāyuṣkaraṇaṁ cāpi mēdhāyuṣkāmīyaṁ rasāyanam| svabhāvavyādhivāraṇaṁ svabhāvavyādhipratiṣēdhanīyaṁ rasāyanam| nivr̥ttasantāpakaraṁ kīrtitaṁ ca rasāyanaṁ nivr̥ttasantāpīyaṁ rasāyanam| svēdaḥ svēdāvacāraṇīyaṁ cikitsitam| vamanē savirēcanē vamanavirēcanasādhyōpadravacikitsitam| tayōrvyāpaccikitsā ca vamanavirēcanavyāpaccikitsitam| nētrabastivibhāgikaḥ nētrabastipramāṇapravibhāgacikitsitam| nētrabastivipatsiddhiḥ nētrabastivyāpaccikitsitam| tathā cōttarabastikaḥ anuvāsanōttarabasticikitsitam| nirūhakramasañjñaśca nirūhōpakramacikitsitam| tathaivāturasañjñitaḥ āturōpadravacikitsitam| dhūmanasyavidhiścāntyaḥ dhūmanasyakavaḍa(la)grahacikitsitam; antē bhavō'ntyaḥ| cikitsitasya paryāyāntaraṁ darśayitumāha- prāyaścittamityādi| ētē prāyaścittādayastasya cikitsitasya paryāyāḥ| tasyaivamparyāyavinirdiṣṭasya cikitsitasya nirdēśād vivaraṇāccikitsāsthānaṁ kathyatē||18-26||

Meaning of the commentary

The catalogue uses shortened titles. Fresh wounds and fractures refer to their respective treatment chapters; Vatarogika and Mahavatika refer to Vatavyadhi and Mahavatavyadhi treatment. Maihika is Prameha treatment, Paidika is Pramehapidaka treatment, and the spreading-disorder chapter includes visarpa, nadi, and breast disorders. Granthi includes apachi, arbuda, and galaganda; the vriddhi-upadamsha chapter also includes shlipada. The prevention chapter is Anagatabadha-pratishedha, and the Vajikarana chapter is Kshinabaliya-vajikarana. The four Rasayana titles are Sarvabadha-shamaniya, Medhayushkamiya, Svabhavavyadhi-pratishedhaniya, and Nivritta-santapiya. Sveda is Svedavacharaniya. The vamana-virechana title concerns conditions addressed by those measures, followed by their complication chapter. The netra-basti division chapter concerns their measurements and distinctions, followed by management of their complications. Uttara-bastika expands to Anuvasanottarabasti; Niruhakrama to Niruhopakrama; and the patient chapter to Aturopadrava. The final title includes dhuma, nasya, and kavala. Antya means the one at the end. The closing synonyms identify the therapeutic subject whose explanation gives the section its name.

Key terms

anAgatAbAdhapratiShedha (anāgatābādhapratiṣedha): Prevention of afflictions that have not yet arisen, a chapter topic.
vyApaccikitsA (vyāpaccikitsā): Management of complications, named for several procedures in the catalogue.
cikitsAsthAnaM (cikitsāsthānaṃ): The section explaining therapeutic measures and their corresponding concepts.

Adhikarana 9 (29-34) · Śloka 35

ataḥ paraṁ svanāmnaiva tantramuttaramucyatē ||29|| adhikr̥tya kr̥taṁ yasmāttantramētadupadravān | aupadravika ityēṣa tasyāgryatvānnirucyatē ||30|| sandhau vartmani śuklē ca kr̥ṣṇē sarvatra dr̥ṣṭiṣu | saṁvijñānārthamadhyāyā gadānāṁ tu prati prati ||31|| cikitsāpravibhāgīyō vātābhiṣyandavāraṇaḥ | paittasya ślaiṣmikasyāpi raudhirasya tathaiva ca ||32|| lēkhyabhēdyaniṣēdhau ca chēdyānāṁ vartmadr̥ṣṭiṣu | kriyākalpō'bhighātaśca karṇōtthāstaccikitsitam ||33|| ghrāṇōtthānāṁ ca vijñānaṁ tadgadapratiṣēdhanam | pratiśyāyaniṣēdhaśca śirōgadavivēcanam ||34|| cikitsā tadgadānāṁ ca śālākyaṁ tantramucyatē |35|

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अतः परं स्वनाम्नैव तन्त्रमुत्तरमुच्यते ||२९|| अधिकृत्य कृतं यस्मात्तन्त्रमेतदुपद्रवान् | औपद्रविक इत्येष तस्याग्र्यत्वान्निरुच्यते ||३०|| सन्धौ वर्त्मनि शुक्ले च कृष्णे सर्वत्र दृष्टिषु | संविज्ञानार्थमध्याया गदानां तु प्रति प्रति ||३१|| चिकित्साप्रविभागीयो वाताभिष्यन्दवारणः | पैत्तस्य श्लैष्मिकस्यापि रौधिरस्य तथैव च ||३२|| लेख्यभेद्यनिषेधौ च छेद्यानां वर्त्मदृष्टिषु | क्रियाकल्पोऽभिघातश्च कर्णोत्थास्तच्चिकित्सितम् ||३३|| घ्राणोत्थानां च विज्ञानं तद्गदप्रतिषेधनम् | प्रतिश्यायनिषेधश्च शिरोगदविवेचनम् ||३४|| चिकित्सा तद्गदानां च शालाक्यं तन्त्रमुच्यते |३५|

Meaning of the śloka

After the five sections comes the portion called Uttara Tantra by its own name. Its opening chapter is called Aupadravika because this portion is concerned with afflictions. The Shalakya sequence contains chapters for recognising disorders of the eye's junctions, eyelids, white region, dark region, the eye as a whole, and drishti; division of treatment; management of abhishyanda associated with Vata, Pitta, Shleshma, and blood; management of conditions requiring scraping, opening, or cutting; disorders of the eyelids and drishti; kriyakalpa; injury to the eye; recognition and treatment of ear disorders; recognition and treatment of nasal disorders; pratishyaya; and recognition and treatment of head disorders. This group is designated Shalakyatantra.

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śalyatantraṁ pratipādya taduttaramarthavaśādāgataṁ pratipādayannāha- ataḥ paramiti| ataḥ param uktasthānapañcakādanantaraṁ, svanāmnaiva svasañjñayaiva tantramucyatē| kiṁ tadātmīyamasya nāma yēnōcyatē tattantramityāha- uttaratantramiti; na śalyatantrasañjñayā| kutaḥ punaraupadravikādhyāyasyōttaratantrasyādau sthitasya ‘aupadravika’ iti nāma kr̥tamityāha- adhikr̥tyētyādi| adhikr̥tya aṅgīkr̥tya, upadravān rōgān, yasmāttantramētaduttaratantraṁ kr̥tam, atastasyōttaratantrasyāgryatvāt prathamatvāt, ‘aupadravika’ ityadhyāyō nirucyatē niruktyā kathyatē; upadravādhikr̥tatantrasya prathamatvādadhyāyasya ‘aupadravika’ iti nāma kr̥tamityarthaḥ| sandhau vartmanītyādiṣu gatānāṁ gadānāṁ tu prati prati samyagvijñānārthamadhyāyā iti sambandhaḥ| tēnāyamarthaḥ- sandhāviti sandhigatarōgavijñānīyādhyāyaḥ, vartmanīti vartmagatarōgavijñānīyādhyāyaḥ, śuklē cēti śuklagatarōgavijñānīyādhyāyaḥ, kr̥ṣṇē iti kr̥ṣṇagatarōgavijñānīyādhyāyaḥ, sarvatrēti sarvagatarōgavijñānīyādhyāyaḥ dr̥ṣṭiṣviti dr̥ṣṭigatarōgavijñānīyādhyāyaḥ| paittasyētyādiṣu abhiṣyandavāraṇa iti sambandhaḥ, tēna paittasyēti pittābhiṣyandapratiṣēdhādhyāyaḥ, ślēṣmikasyēti ślēṣmābhiṣyandapratiṣēdhādhyāyaḥ, raudhirasyēti raktābhiṣyandapratiṣēdhādhyāyaḥ| lēkhyabhēdyaniṣēdhau cēti lēkhyarōgapratiṣēdhādhyāyaḥ, bhēdyarōgapratiṣēdhādhyāyaḥ| chēdyānāmiti chēdyarōgapratiṣēdhādhyāyaḥ| vartmadr̥ṣṭiṣviti vartmagatarōgapratiṣēdhādhyāyaḥ, dr̥ṣṭigatarōgapratiṣēdhādhyāyaḥ| abhighātaścēti nayanābhighātapratiṣēdhādhyāyaḥ| karṇōtthā iti karṇagatarōgavijñānīyādhyāyaḥ| taccikitsitamiti karṇagatarōgapratiṣēdhādhyāyaḥ| ghrāṇōtthānāṁ ca vijñānamiti nāsāgatarōgavijñānajñānīyadhyāyaḥ| tadgadapratiṣēdhanamiti nāsāgatarōgapratiṣēdhādhyāyaḥ| pratiśyāyaniṣēdhaścēti pratiśyāyapratiṣēdhādhyāyaḥ| śirōgadavivēcanamiti śirōrōgavijñānīyādhyāyaḥ| cikitsā tadgadānāṁ cēti śirōrōgapratiṣēdhādhyāyaḥ||29-34||-

Meaning of the commentary

Uttara Tantra follows the five earlier sections and has its own designation rather than being called Shalyatantra. Its first chapter is called Aupadravika because the whole portion takes up disorders or upadravas, and that chapter stands at its beginning. The expressions 'in the junctions,' 'in the eyelids,' 'in the white,' 'in the dark,' 'everywhere,' and 'in drishti' denote separate chapters identifying disorders at each of those sites. The Vata, Pitta, Shleshma, and blood references each qualify management of abhishyanda. Lekhya, bhedya, and chedya likewise designate separate treatment chapters, followed by those for eyelid and drishti disorders. Abhighata refers specifically to injury of the eye. The remaining paired references distinguish chapters identifying disorders from chapters managing them: ear, nose, and head each have both. Pratishyaya has its own management chapter. The shortened catalogue expressions thus refer to full chapter titles.

Key terms

aupadravika: The opening Uttara Tantra chapter, named in relation to its subject of afflictions.
dRuShTiShu (dṛṣṭiṣu): In drishti, the visual locus used in the text's eye classification.
shAlAkyaM (śālākyaṃ): The branch represented by this sequence of eye, ear, nose, and head chapters.

Adhikarana 14 (43) · Śloka 43

śrēṣṭhatvāduttaraṁ hyētattantramāhurmaharṣayaḥ | bahvarthasaṅgrahācchrēṣṭhamuttaraṁ vā'pi paścimam ||43||

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श्रेष्ठत्वादुत्तरं ह्येतत्तन्त्रमाहुर्महर्षयः | बह्वर्थसङ्ग्रहाच्छ्रेष्ठमुत्तरं वाऽपि पश्चिमम् ||४३||

Meaning of the śloka

The great rishis call this portion Uttara because of its excellence, which comes from gathering many subjects. Alternatively, uttara means that it comes afterwards.

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uttaratantrasya niruktiṁ pratipādayannāha- śrēṣṭhatvādityādi| śrēṣṭhatvāditi ētattantraṁ maharṣayaḥ śrēṣṭhatvāduttaraṁ bruvanti| kutaḥ punarasya śrēṣṭhatvamityāha- bahvarthasaṅgrahācchrēṣṭhamiti| śālakyakumārābādhakāyacikitsābhūtavidyātantrabhūṣaṇādhyāyanirdiṣṭānāmarthānāṁ saṅgrahācchrēṣṭhamuttaratantram| tasya niruktipakṣāntaraṁ vaktumāha- uttaraṁ vā'pi paścimamiti|- paścimatvādvā idaṁ tantramuttaram| ‘śēṣatvāduttaraṁ hyētat’- iti kēcit paṭhanti, pūrvatantraśēṣatvādidaṁ tantramuttaraṁ śraiṣṭhyādvēti vyākhyānayanti||43||

Meaning of the commentary

One derivation takes uttara to mean superior: the portion gathers the subjects of Shalakya, children's disorders, Kayachikitsa, Bhutavidya, and the chapters that adorn the treatise. Another derives the name from its position after the earlier portion. A variant reads 'because it is the remainder,' understanding Uttara as the remainder of the preceding teaching, or again as excellent.

Key terms

uttaraM (uttaraṃ): Interpreted here as excellent, later, or remaining, according to the different readings.
bahvarthasa~ggrahAt (bahvarthasaṅgrahāt): Because of bringing together many subjects.

Adhikarana 22 (55) · Śloka 55

bhavataścātra | śucirguruparō dakṣastandrānidrāvivarjitaḥ | paṭhannētēna vidhinā śiṣyaḥ śāstrāntamāpnuyāt ||55||

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भवतश्चात्र | शुचिर्गुरुपरो दक्षस्तन्द्रानिद्राविवर्जितः | पठन्नेतेन विधिना शिष्यः शास्त्रान्तमाप्नुयात् ||५५||

Meaning of the śloka

A clean, diligent student devoted to the teacher, free from drowsiness and sleep while studying, reaches the end of the treatise by following this method.

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paṭhataḥ śiṣyasya śāstrāntāvāptihētumāha- bhavataścātrētyādi| śuciḥ bāhyābhyantaraśaucayuktaḥ| guruparaḥ gurukāryarataḥ| dakṣaḥ nityābhiyuktaḥ| tandrā ālasyam||55||

Meaning of the commentary

Shuchi includes external and internal cleanliness. Gurupara means engaged in the teacher's work, daksha means continually attentive or engaged, and tandra is glossed as laziness. These qualities support completion of study.

Key terms

guruparaH (guruparaḥ): Devoted to the teacher and engaged in the teacher's work.
dakShaH (dakṣaḥ): Diligent and consistently engaged.
shAstrAntam (śāstrāntam): The completion or end of studying the treatise.

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