2. śiṣyōpanayanīyādhyāyaḥ

Devanagari IAST (Roman)Telugu Tamil Malayalam Kannada Gujarati Bengali Gurmukhi

Show commentary

Adhikarana 1 (1-2) · Śloka 2

athātaḥ śiṣyōpanayanīyamadhyāyaṁ vyākhyāsyāmaḥ ||1|| yathōvāca bhagavān dhanvantariḥ ||2||

View original

अथातः शिष्योपनयनीयमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२||

Meaning of the śloka

Now, therefore, we shall explain the chapter on the initiation of a student, as the revered Dhanvantari taught it.

🔊 Audio coming soon

Show commentary

athāta ityādi| yathōvāca bhagavān dhanvantaririti pratyadhyāyaṁ bōddhavyam| athaśabdō'tra pūrvādhyāyādānantaryē, ataḥśabdō hētvarthē, sa ca hētuḥ pūrvādhyāyē vistarēṇa vyākhyātaḥ; ēvaṁ pratyadhyāyaṁ athātaḥśabdau jñātavyau| śiṣyōpanayanīyamiti śiṣyasya upanayanaṁ dīkṣā, tadadhikr̥tya kr̥tō'dhyāyaḥ śiṣyōpanayanīyastaṁ tathā; anyē tu upanayanamātmavattayā arthī(ṅgī)karaṇam| yadyapi brāhmaṇādayaḥ prāgupanītāḥ, tathā'pyāyurvēdapaṭhanārambhē punarupanayanaṁ, yathā r̥gyajuḥsāmānyadhītya atharvārambhē punarvratāvataraṇaṁ dhanurvēdārambhē ca, tadvadatrāpi||1-2||

Meaning of the commentary

The commentator says that 'as the revered Dhanvantari taught' is to be understood in every chapter. Atha indicates that this chapter follows the previous one, and atah indicates the reason already explained there. Upanayana is explained as diksha, initiation, and the chapter concerns that act. An alternative interpretation relates it to accepting the student as one's own. Although the students described as Brahmanas and others have already undergone initiation, a further initiation is prescribed at the beginning of Ayurveda study. The analogy is renewed observance when beginning the Atharvaveda after studying the other Vedas, or when beginning Dhanurveda.

Key terms

shiShyopanayanIyam (śiṣyopanayanīyam): Concerning the student's initiation, the subject of this chapter.
dIkShA (dīkṣā): Initiation into the discipline and its observances.

Adhikarana 3 (4) · Śloka 4

upanayanīyaṁ tu brāhmaṇaṁ praśastēṣu tithikaraṇamuhūrtanakṣatrēṣu praśastāyāṁ diśi śucau samē dēśē caturhastaṁ caturasraṁ sthaṇḍilamupalipya gōmayēna, darbhaiḥ saṁstīrya ratnapuṣpalājabhaktairdēvatāḥ pūjayitvā viprān bhiṣajaśca, tatrōllikhyābhyukṣya ca dakṣiṇatō brahmāṇaṁ sthāpayitvā'gnimupasamādhāya, khadirapalāśadēvadārubilvānāṁ samidbhiścaturṇāṁ vā kṣīrivr̥kṣāṇāṁ (nyagrōdhōdumbarāśvatthamadhūkānāṁ) dadhimadhughr̥tāktābhirdārvīhaumikēna vidhinā sapraṇavābhirmahāvyāhr̥tibhiḥ sruvēṇājyāhutīrjuhuyāt, tataḥ pratidaivatamr̥ṣīṁśca svāhākāraṁ kuryāt, śiṣyamapi kārayēt ||4||

View original

उपनयनीयं तु ब्राह्मणं प्रशस्तेषु तिथिकरणमुहूर्तनक्षत्रेषु प्रशस्तायां दिशि शुचौ समे देशे चतुर्हस्तं चतुरस्रं स्थण्डिलमुपलिप्य गोमयेन, दर्भैः संस्तीर्य रत्नपुष्पलाजभक्तैर्देवताः पूजयित्वा विप्रान् भिषजश्च, तत्रोल्लिख्याभ्युक्ष्य च दक्षिणतो ब्रह्माणं स्थापयित्वाऽग्निमुपसमाधाय, खदिरपलाशदेवदारुबिल्वानां समिद्भिश्चतुर्णां वा क्षीरिवृक्षाणां (न्यग्रोधोदुम्बराश्वत्थमधूकानां) दधिमधुघृताक्ताभिर्दार्वीहौमिकेन विधिना सप्रणवाभिर्महाव्याहृतिभिः स्रुवेणाज्याहुतीर्जुहुयात्, ततः प्रतिदैवतमृषींश्च स्वाहाकारं कुर्यात्, शिष्यमपि कारयेत् ||४||

Meaning of the śloka

The passage describes initiation of an eligible Brahmana student at an auspicious tithi, karana, muhurta, and nakshatra, in a suitable direction and on clean, level ground. A square ritual area of four hastas is prepared with cow dung and darbha grass. Deities, Brahmanas, and physicians are honoured with gems, flowers, parched grain, and cooked food. The area is marked and sprinkled, Brahma is placed to the south, and the fire is established. Fuel sticks of khadira, palasha, devadaru, and bilva, or of four milky trees—nyagrodha, udumbara, ashvattha, and madhuka—are anointed with curd, honey, and ghee. The prescribed Darvihoma rite includes ghee offerings with a sruva, accompanied by the mahavyahritis and pranava. Svaha offerings are then made for each deity and rishi, and the student is also made to perform them.

🔊 Audio coming soon

Show commentary

śiṣyaguṇasampadamabhidhāya, upanayanavidhiṁ vaktumāha- upanayanīyaṁ tvityādi|- upanayanīyam upanayanārhaṁ pūrvōditaguṇasampannaṁ brāhmaṇaṁ śiṣyaṁ bhiṣak svāhākāraṁ kārayēditi sambandhaḥ| kadā kārayēdityāha- praśastēṣvityādi| kiṁ kr̥tvētyāha- praśastāyāmityādi, tadanu ratnapuṣpētyādi, tataśca tatrōllikhyētyādi, tadanantaramagnimupasamādhāya khadirādīnāṁ kṣīrivr̥kṣāṇāṁ vā dadhimadhughr̥tāktābhiḥ samidbhiḥ kr̥tvā dārvīhaumikēna vidhinā juhuyāt, tathā sapraṇavābhirmahāvyāhr̥tibhirupalakṣitāḥ sruvēṇa kr̥tvā ājyāhutīrēva juhuyāditi sambandhaḥ| anyē tu ‘upanayanīyastu brāhmaṇaḥ’ iti paṭhanti, vyākhyānayanti ca- upanayanīya iti kartari prayōgaḥ; tēna upanētā brāhmaṇa idamidaṁ kr̥tvā ājyāhutīrjuhuyāditi kriyāpadēna sambandhaḥ| prāk brāhmaṇagrahaṇaṁ varṇēṣu madhyē tasya śrēṣṭhatvāt| praśastēṣu tithikaraṇamuhūrtanakṣatrēṣviti tithayaḥ pratipadādyāḥ, karaṇāni bavabālavādīni, muhūrtāstriṁśat śivādyā anilaparyantāḥ, nakṣatrāṇi aśvinīprabhr̥tīni; ēṣāṁ praśastatvaṁ jyōtiḥśāstravidāṁ vacanādunnēyam| praśastāyāṁ diśi prācyāmudīcyāṁ vā| caturasraṁ catuṣkōṇam| gōmayēna gōpurīṣēṇa| sthaṇḍilaṁ vratasādhanapiṇḍikāṁ, gōcarmamātrabhūpradēśaḥ sthaṇḍilamityanyē; ēkē caturhastasthānē ‘gōcarmamātraṁ’ iti paṭhitvā gōcarmamātrasthaṇḍilayōrvyākhyānaṁ kurvanti- gōcarmamātraṁ caturhastapramāṇaṁ, sthaṇḍilaṁ saṁskr̥tā bhūḥ| tatrēti tasmin sthaṇḍilē; ullikhya ūrdhvamukhīṁ lēkhāṁ kr̥tvā; abhyukṣya jalēna siktvā| agnimupasamādhāya sannidhānē ārōpya| caturṇāṁ vā kṣīrivr̥kṣāṇāmiti nyagrōdhōdumbarāśvatthamadhūkānām| dārvīhaumikēna vidhinēti dārvīhōmaprōktakalpēna; dārvīhaumikō vidhistu brāhmaṇānāṁ chandōvidāṁ prasiddhaḥ| sapraṇavābhiḥ sōṅkārābhiḥ, mahāvyāhr̥tibhiḥ bhūḥ svāhētyādibhiḥ; tathāhi- ōṁ bhūḥ svāhā, ōṁ bhuvaḥ svāhā, ōṁ svaḥ svāhā, ōṁ bhūrbhuvaḥ svaḥ svāhā, iti| sruvēṇājyāhutīrjuhuyāditi dāruhastakēna ghr̥tāhutīrdadyāt| pratidaivatamr̥ṣīṁścēti cakārāt r̥ṣīṁścētyatrāpi pratiśabdaḥ sambadhyatē; tēna pratidaivataṁ pratir̥ṣīnityarthaḥ| tatra pratidaivataṁ brahmaṇē svāhā, prajāpatayē svāhā, aśvibhyāṁ svāhā, indrāya svāhā; pratir̥ṣīniti dhanvantarayē svāhā, bharadvājāya svāhā, ātrēyāya svāhā, ityādi||4||

Meaning of the commentary

The main construction is that the physician has the eligible student perform the svaha offerings after the stated preparations. An alternative reading changes the grammar so that the Brahmana is the initiating teacher who prepares and offers. Brahmana is mentioned first in accordance with the precedence asserted within this ritual account. The auspicious times are to be determined by those versed in jyotisha. The suitable direction is east or north. Chaturasra means four-cornered. Sthandila is explained as a prepared platform for the observance, or as an area the size of a cowhide. Another reading substitutes 'cowhide-sized' for 'four hastas' and interprets the two descriptions as corresponding measures of prepared ground. Ullikhya means making an upward-oriented line, and abhyukshya means sprinkling with water. Establishing the fire means bringing it into place. The commentary identifies the four milky trees and refers the detailed Darvihoma procedure to those knowledgeable in the relevant ritual tradition. Pranava is Om. The mahavyahritis are exemplified by Om bhuh svaha, Om bhuvah svaha, Om svah svaha, and Om bhur bhuvah svah svaha. Sruva is the wooden implement used for the ghee offerings. The repeated sense of 'for each' applies to both deities and rishis: the examples name Brahma, Prajapati, the Ashvins, and Indra, followed by Dhanvantari, Bharadvaja, Atreya, and others.

Key terms

sthaNDilaM (sthaṇḍilaṃ): The prepared ritual ground or platform for initiation.
dArvIhaumikena (dārvīhaumikena): According to the Darvihoma ritual procedure referred to in the commentary.
sapraNavAbhiH (sapraṇavābhiḥ): Accompanied by the pranava, Om.
sruveNa (sruveṇa): With the wooden offering implement used for ghee.

Adhikarana 5 (6) · Śloka 6

tatō'gniṁ triḥ pariṇīyāgnisākṣikaṁ śiṣyaṁ brūyāt- kāmakrōdhalōbhamōhamānāhaṅkārērṣyāpāruṣyapaiśunyānr̥tālasyāyaśasyāni hitvā, nīcanakharōmṇāśucinā kaṣāyavāsasā satyavratabrahmacaryābhivādanatatparēṇāvaśyaṁ bhavitavyaṁ, madanumatasthānagamanaśayanāsanabhōjanādhyayanaparēṇa bhūtvā matpriyahitēṣu vartitavyam; atō'nyathā tē vartamānasyādharmō bhavati, aphalā ca vidyā, na ca prākāśyaṁ prāpnōti ||6||

View original

ततोऽग्निं त्रिः परिणीयाग्निसाक्षिकं शिष्यं ब्रूयात्- कामक्रोधलोभमोहमानाहङ्कारेर्ष्यापारुष्यपैशुन्यानृतालस्यायशस्यानि हित्वा, नीचनखरोम्णाशुचिना कषायवाससा सत्यव्रतब्रह्मचर्याभिवादनतत्परेणावश्यं भवितव्यं, मदनुमतस्थानगमनशयनासनभोजनाध्ययनपरेण भूत्वा मत्प्रियहितेषु वर्तितव्यम्; अतोऽन्यथा ते वर्तमानस्याधर्मो भवति, अफला च विद्या, न च प्राकाश्यं प्राप्नोति ||६||

Meaning of the śloka

After three circumambulations of the fire, the teacher addresses the student with fire as witness. The student is to give up desire, anger, greed, delusion, conceit, self-assertion, envy, harsh speech, tale-bearing, falsehood, laziness, and disreputable conduct; keep nails and hair short, remain clean, wear kashaya-coloured clothing, and be devoted to truth, observances, brahmacharya, and respectful greeting. The student's places of residence, movements, sleeping, sitting, eating, and study are to follow the teacher's permission, and the student is to act for what is pleasing and beneficial to the teacher. Contrary conduct is said to bring adharma, render the learning fruitless, and prevent its recognition.

🔊 Audio coming soon

Show commentary

tatō'gnimityādi| triḥ pariṇīya trīn vārān pradakṣiṇīkr̥tya, agnisākṣikaṁ śiṣyaṁ brūyāditi agnisākṣikaṁ yathā syādēvaṁ śiṣyaṁ brūyāt| kiṁ brūyādityāha- kāmādīn hitvā parityajya, matpriyahitēṣu vartitavyamiti|- kāmaḥ viśiṣṭastrīviṣayasparśasaṅkalpaḥ, athavā śabdādiṣu grahaṇapravr̥ttirvā, svabāndhavakr̥tasnēhō vā kāmaḥ; krōdhaḥ parasyāpakārapūrvakaṁ hr̥dayōttējaḥ; lōbhaḥ parasvagrahaṇēcchā; mōhastu tattvajñānē mūḍhatā, sā punastribhiḥ kāraṇaiḥ- ajñānāt, saṁśayajñānāt, mithyājñānācca; mānaḥ sarvatrōtkarṣēṇātmanō jñānaṁ; kāryē'parāmarśatō'hamiti pravr̥ttirahaṅkāraḥ; īrṣyā parasampattāvasahiṣṇutā; pāruṣyaṁ vāgrūkṣatā; paiśunyaṁ sūcakatā; anr̥tamasatyaṁ; ālasyaṁ karmaṇyanutsāhaḥ; ayaśasyāni vācyasthānapravartanāni; hitvā parityajya| nīcanakharōmṇēti klr̥ptatvānnīcamalpaṁ nakhādi yasya sa tathā, tēna| satyavratabrahmacaryābhivādanatatparēṇēti tatparaśabdaḥ satyādibhiḥ pratyēkaṁ sambadhyatē; brahmacaryaṁ samastēndriyasaṁyamaḥ| avaśyamiti nānyathētyarthaḥ| madanumatāni mayā'nujñātāni matkathitānītyarthaḥ; sthānādiparēṇa bhūtvā tanniṣṭhēna bhūtvā| prākāśyaṁ prasiddhim||6||

Meaning of the commentary

Three circumambulations means going around the fire three times in the auspicious direction. Kama is explained variously as desire for contact with a particular woman, a drive towards sense objects, or attachment to one's relations. Krodha is an agitation of the heart connected with harming another, and lobha the wish for another's property. Moha is confusion about truth arising from ignorance, doubt, or mistaken knowledge. Mana is regarding oneself as superior, while ahamkara is acting from 'I' without due reflection. Irshya is inability to bear another's prosperity; parushya is rough speech; paishunya is tale-bearing; anrita is untruth; alasya is lack of energy for work; and ayashasya covers conduct that invites blame. Short nails and hair means keeping them trimmed. Devotion applies separately to truth, observance, brahmacharya, and greeting; brahmacharya is explained as restraint of all the senses. Avashyam makes these requirements definite. The teacher-approved activities are those permitted or instructed by the teacher, and prakashya means becoming known or recognised.

Key terms

agnisAkShikaM (agnisākṣikaṃ): With the fire as witness to the student's undertaking.
brahmacaryaM (brahmacaryaṃ): Restraint of all the senses, as explained here.
mohaH (mohaḥ): Confusion about truth, linked to ignorance, doubt, or mistaken knowledge.
prAkAshyaM (prākāśyaṃ): Recognition or becoming known, referring to the student's learning.

Adhikarana 8 (9-10) · Śloka 10

bhavataścātra- kr̥ṣṇē'ṣṭamī tannidhanē'hanī dvē śuklē tathā'pyēvamahardvisandhyam | akālavidyutstanayitnughōṣē svatantrarāṣṭrakṣitipavyathāsu ||9|| śmaśānayānādyatanāhavēṣu mahōtsavautpātikadarśanēṣu | nādhyēyamanyēṣu ca yēṣu viprā nādhīyatē nāśucinā ca nityam ||10||

View original

भवतश्चात्र- कृष्णेऽष्टमी तन्निधनेऽहनी द्वे शुक्ले तथाऽप्येवमहर्द्विसन्ध्यम् | अकालविद्युत्स्तनयित्नुघोषे स्वतन्त्रराष्ट्रक्षितिपव्यथासु ||९|| श्मशानयानाद्यतनाहवेषु महोत्सवौत्पातिकदर्शनेषु | नाध्येयमन्येषु च येषु विप्रा नाधीयते नाशुचिना च नित्यम् ||१०||

Meaning of the śloka

These verses prescribe occasions for suspending study: certain eighth and end-of-fortnight lunar days in both the dark and bright halves of the month; the two daily twilight periods; unseasonal lightning and thunder; distress affecting one's own community, country, or ruler; cremation grounds, travel on conveyances, places of killing, and battles; major festivals and ominous phenomena; and other occasions when Brahmanas suspend study. Study is also prohibited while unclean.

🔊 Audio coming soon

Show commentary

idānīmanadhyayanakālamāha- kr̥ṣṇē ityādi| kr̥ṣṇē'ṣṭamīti kr̥ṣṇapakṣē yā aṣṭamī, tannidhanē kr̥ṣṇapakṣāvasānē, ahanī dvē caturdaśyamāvasyē; śuklē śuklapakṣē'pi, tathā tēnaiva prakārēṇa, nādhyēyamiti; tēnātrāpi aṣṭamīcaturdaśīpaurṇamāsīṣu nādhyēyamiti| tatpratipadōstu pāṭhaniṣēdhaḥ ‘anyēṣu ca yēṣu viprā nādhīyatē’ ityanēna gamyatē; anyē tu pratipadāvanyathā gr̥hītuṁ vyākhyānayanti- tannidhanē iti kr̥ṣṇapakṣāvasānē ahani nādhyēyaṁ, tēna amāvāsyā gr̥hītā; ahanī dvē iti kr̥ṣṇapakṣāvasānasamīpē yau dvau divasau tayōrapi nādhyēyaṁ, tēna caturdaśīpratipadau| ahāni niyamya aharavayavānniyantumāha- ahardvisandhyamiti|- ahani dvayōḥ sandhyayōrnādhyēyamiti| akālavidyutstanayitnughōṣē iti akālaśabdō vidyutstanayitnughōṣābhyāṁ saha sambadhyatē; akālavidyut anārtavā vidyut; vidyudgrahaṇamupalakṣaṇaṁ, tēnākālikī vr̥ṣṭirgr̥hyatē, akālavr̥ṣṭiḥ anr̥tuvr̥ṣṭiḥ, sā tu hēmantaśiśirayōḥ; tathā cōktaṁ- ‘‘pauṣādicaturō māsān smr̥tā vr̥ṣṭirakālikī’’- iti; akālastanayitnughōṣa iti anr̥tumēghagarjitam, anyē sandhyāmēghagarjitamācakṣatē| svatantrarāṣṭrakṣitipavyathāsviti svaśabdastantrādibhiḥ pratyēkaṁ sambadhyatē; tēnātmīyalōkadēśabhūpapīḍāsu| śmaśānayānādyatanāhavēṣviti śmaśānaṁ mr̥tamartyadāhasthānaṁ, yānaṁ hastyādi, adyatanaṁ vadhasthānam , āhavaḥ saṅgrāmaḥ| mahōtsavautpātikadarśanēṣviti mahōtsavāḥ śakrōtsavādayaḥ; tathāhi- bhādrapadapaurṇamāsyāṁ śakrasya mahōtsavaḥ, āśvinyāṁ kaumudīmahōtsavaḥ, uttarāyaṇasaṅkrāntau kubēramahōtsavaḥ, caitraśuklatrayōdaśyāṁ madanamahōtsavaḥ, ityādayaḥ; utpātaḥ aniṣṭasūcakanimittaṁ nirghātādi; anyē tūtpātaṁ trividhamācakṣatē- bhaumam, āntarikṣaṁ, divyamiti; tēṣu madhyē bhauma utpātaḥ sthirājātaḥ, āntarikṣō gandharvapurēndracāpādi, divyō grahanakṣatravaikr̥tamutpātādiśca; utpāta ēva autpātikaḥ| anuktasaṅgrahārthamāha- nādhyēyamanyēṣu cētyādi| tē ca kālaviśēṣāśchandōgānāṁ vacanādēvāvagantavyā iti| anyē tvatra ucchiṣṭādibhōjavacanamāśrayanti| kr̥ṣṇāṣṭamīti kēcit paṭhanti||9-10||

Meaning of the commentary

One reading identifies the eighth day, fourteenth day, and new-moon day of the dark fortnight, and the corresponding eighth, fourteenth, and full-moon days of the bright fortnight. The following first days are included under the later reference to other non-study days. Another parsing takes the end-day as new moon and the two adjoining days as the fourteenth and first, thereby accounting for the first day differently. The two twilight periods are morning and evening. Unseasonal qualifies both lightning and thunder. Lightning also stands for unseasonal rain, illustrated through the cold seasons and the four months beginning with Pausha. Another view understands the thunder reference as thunder at twilight. 'One's own' applies to community, country, and ruler. The commentary separately glosses cremation ground, conveyance such as an elephant, a place of killing, and battle. Examples of major festivals include those of Shakra, Kaumudi, Kubera, and Madana. Utpata is a sign understood as foretelling misfortune. Another classification divides such phenomena into terrestrial, atmospheric, and celestial kinds, giving atmospheric appearances and changes involving planets or constellations among its examples. Other occasions are to be learned from the relevant Vedic authorities. The commentary also mentions another approach drawing on Bhoja's statements, including rules concerning ucchishta, and records the alternative reading krishnashtami. The distinctions here concern the text's traditional study observances.

Key terms

anadhyayanakAlam (anadhyayanakālam): An occasion or time when study is to be suspended.
ahardvisandhyam: The two daily junctions, interpreted as morning and evening twilight.
utpAtaH (utpātaḥ): A phenomenon interpreted in the text as an omen of misfortune.

← 1. vēdōtpattyadhyāyaḥ 3. adhyayanasaṁpradānīyādhyāyaḥ →