tasmāt saviṁśamadhyāyaśatamanupadapādaślōkamanuvarṇayitavyamanuśrōtavyaṁ ca; kasmāt? sūkṣmā hi dravyarasaguṇavīryavipākadōṣadhātumalāśayamarmasirāsnāyusandhyasthigarbhasambhavadravyasamūhavibhāgāstathā pranaṣṭaśalyōddharaṇavraṇaviniścayabhagnavikalpāḥ sādhyayāpyapratyākhyēyatā ca vikārāṇāmēvamādayaścānyē viśēṣāḥ sahasraśō yē vicintyamānā vimalavipulabuddhērapi buddhimākulīkuryuḥ kiṁ punaralpabuddhēḥ, tasmādavaśyamanupadapādaślōkamanuvarṇayitavyamanuśrōtavyaṁ ca ||5||
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तस्मात् सविंशमध्यायशतमनुपदपादश्लोकमनुवर्णयितव्यमनुश्रोतव्यं च; कस्मात्? सूक्ष्मा हि द्रव्यरसगुणवीर्यविपाकदोषधातुमलाशयमर्मसिरास्नायुसन्ध्यस्थिगर्भसम्भवद्रव्यसमूहविभागास्तथा प्रनष्टशल्योद्धरणव्रणविनिश्चयभग्नविकल्पाः साध्ययाप्यप्रत्याख्येयता च विकाराणामेवमादयश्चान्ये विशेषाः सहस्रशो ये विचिन्त्यमाना विमलविपुलबुद्धेरपि बुद्धिमाकुलीकुर्युः किं पुनरल्पबुद्धेः, तस्मादवश्यमनुपदपादश्लोकमनुवर्णयितव्यमनुश्रोतव्यं च ||५||
Meaning of the śloka
Therefore the one hundred and twenty chapters must be explained and heard word by word, quarter-verse by quarter-verse, and verse by verse. The distinctions concerning dravya, rasa, guna, virya, vipaka, dosha, dhatu, mala, bodily receptacles, marmas, siras, snayus, joints, bones, the constituents involved in embryonic formation, and their groupings are subtle. So too are the distinctions concerning removal of concealed foreign bodies, assessment of wounds, varieties of fractures, and whether disorders are curable, manageable, or to be declined for treatment. Thousands of other such details, when considered, could bewilder even a person of clear and extensive understanding, let alone someone of limited understanding. For this reason, explanation and attentive listening must proceed through every word, quarter-verse, and verse.
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tasmādityādi| saviṁśamadhyāyaśataṁ sahōttaratantrēṇa viṁśatyadhikamadhyāyaśatam| anupadapādaślōkam anuśabdō vīpsārthaḥ, tēnāyamarthaḥ- padaṁ padaṁ pādaṁ pādaṁ ślōkaṁ ślōkamanuvarṇayitavyamācāryēṇa vyākhyātavyamityarthaḥ| hiśabdō yasmādarthē, yasmāt sūkṣmā dravyādivibhāgāstasmādanuvarṇayitavyamiti piṇḍārthaḥ| tatra, dravyaṁ sthāvarādi; rasāḥ ṣaṇmadhurādayaḥ; guṇā gurvādayaḥ; vīryaṁ śītōṣṇaṁ dvividhamaṣṭavidhaṁ vā; dvau vipākau madhurakaṭū; dōṣā vātādayaḥ; dhātavō rasādayaḥ, dhātugrahaṇāt stanyārtavalasīkāvasādayaścōpadhātavō gr̥hyantē; dvau malau śakr̥nmūtrē, anyē tu sapta malānācakṣatē, tatra dvau pūrvōktau, pañcānāṁ cēndriyādhiṣṭhānānāṁ pañca, tathāhi- dūṣikāsiṁhāna(siṅghāṇa)kakarṇagūtharōmakūpaprajananamalāścēti, malāḥ purīṣādayō dhātumalāścētyēkē, āśayāḥ sapta śārīrōktā vātādīnāṁ, strīṇāmaṣṭamō garbhāśayaḥ; saptōttaraṁ marmaśataṁ; sapta sirāśatāni; nava snāyuśatāni; sandhayō daśōttarē dvē śatē; asthīni śatāni trīṇi; āśayādīnāṁ vyaktiṁ śārīrē vakṣyati; garbhasambhavadravyāṇi śukraśōṇitādīni, ātmapañcamahābhūtamanāṁsītyanyē; samūhaḥ saṅghātaḥ, ētēṣāṁ vibhāgā bhēdāḥ| yasmāt sūkṣmā iti hētupadaṁ sarvatra sambadhyatē| tathā pranaṣṭaśalyōddharaṇādivikalpā iti pranaṣṭaśalyaṁ tvagādiṣu nilīnaṁ; vraṇaviniścayō vātādibhēdēna śuddhyā ca ṣōḍaśavidhaḥ; bhagnaṁ saṅkṣēpēṇa dvividhaṁ- sandhimuktaṁ, kāṇḍabhagnaṁ ca; pranaṣṭaśalyōddharaṇādibhiḥ saha vikalpaśabdaḥ pratyēkaṁ sambadhyatē; vikalpāḥ bhēdāḥ| sādhyayāpyapratyākhyēyatā ca vikārāṇāmiti atra caśabdāt sukhasādhyatā kr̥cchrasādhyatā ca gr̥hyatē| kimēta ēva paraṁ sūkṣmā ityanuktaṁ gr̥hṇannāha- ēvamādayaścānyē viśēṣā iti| ādiśabdaḥ prakāravācī, tēna ēvamprakārāścānyē viśēṣāḥ sūkṣmā iti prakāravācinā ādiśabdēna dyōtyantē , tē ca śastrakarmaṇāmaṣṭavidhatādayō bhēdāḥ| sahasraśō yē vicintyamānā iti sahasraśaḥ sahasravārān, yē iti dravyādīnāṁ bhēdāḥ, vicintyamānā ‘guruṁ vinā’ iti śēṣaḥ| vimalavipulabuddhērapīti vimalā buddhirmithyāsaṁśayajñānavarjitā| itthambhūtasyāpi puruṣasya buddhiṁ vyākulīkuryuḥ, alpabuddhēstu kā kathā| ‘sahasraśō yē'nucintyamānā’ ityanyē paṭhanti, vyākhyānayanti ca- śrutasya paścādapi cintyamānāḥ, kiṁ punaraśrutā ityanuśabdārthaḥ| anupadapādētyādipunaruktiḥ śāstrasya viṣamatvakhyāpanāya||5||
Meaning of the commentary
The commentator glosses the stated chapter count as one hundred and twenty 'together with the Uttaratantra'; the numerical wording is retained here without reconciliation. Anu indicates taking each word, quarter-verse, and verse in turn, with the teacher explaining it. Detailed exposition is needed because the distinctions are subtle. Dravya includes substances of plant and other origins; rasa comprises the six tastes beginning with sweet; guna includes qualities such as heaviness. Virya is classified as cold and hot, or alternatively in eight kinds; vipaka here has two kinds, sweet and pungent. Doshas begin with vata, and dhatus with rasa. Mention of dhatus also includes subsidiary constituents such as breast milk, menstrual substance, lasika and vasa. Mala is explained as faeces and urine. Others enumerate seven, adding wastes associated with five sites, while another interpretation includes faeces and other wastes together with tissue wastes. Seven ashayas are mentioned, with the uterus as an eighth in women; the stated counts are 107 marmas, 700 siras, 900 snayus, 210 joints and 300 bones. Their individual descriptions are assigned to the Sharira section. Constituents of embryonic formation are interpreted as semen, shonita and related factors; others understand the self, five great elements and mind. Samuha means an aggregate and vibhaga its distinctions. A concealed shalya lies hidden in skin or other tissues. Wound assessment has sixteen divisions according to factors such as dosha and purification. Fracture is broadly divided into dislocation and fracture of a bone's shaft. The term 'varieties' applies separately to removal of concealed foreign bodies and the other procedures. The conjunction also includes easy and difficult curability. Other subtle distinctions include the eight kinds of surgical procedure. The commentator understands contemplation here as contemplation without a teacher: even repeated consideration may confuse an intellect free of erroneous or doubtful knowledge. An alternative reading emphasizes thinking over something after hearing it; if even that is difficult, the difficulty is greater before hearing it explained. Repetition of the instruction stresses the text's difficulty.
Key terms
- anupadapAdashlokam (anupadapādaślokam)
- Taking each word, quarter-verse and verse in sequence for explanation.
- yApya (yāpya)
- A disorder requiring ongoing management rather than cure in this classification.
- pranaShTashalya (pranaṣṭaśalya)
- A foreign body concealed in skin or other tissues.
- vikalpAH (vikalpāḥ)
- The different varieties or divisions under discussion.