7. yantravidhyadhyāyaḥ

Meaning of the commentary

Ekottara ordinarily means one more, giving a count of one hundred and one. Others interpret shata as innumerable and uttara as foremost: on that interpretation, instruments are innumerable, but one is foremost. The passage identifies that foremost instrument as the hand. Pradhanatama means pre-eminent to the highest degree, and avagaccha means understand. Although the kankamukha instrument is later called foremost, this does not contradict the hand's primacy, since the hand is described in the superlative. Instrumental actions depend on the hand. Another textual reading includes the explicit question and answer that instruments do not operate without the hand, since their actions depend on it.

Meaning of the commentary

The commentator asks why eva, exactly or only, is added specifically to the number of tala-yantras, since the number two would otherwise already be clear. Its purpose is to permit departure from the stated counts in categories such as svastika: additional instruments may be fashioned after considering the form of the shalya to be extracted. Tala-yantras, however, remain exactly two. This resolves the apparent redundancy.

Meaning of the commentary

The passage addresses the materials from which instruments should be made. The commentator takes loha to include five metals beginning with gold; instruments made from these are called lauha. If metal is unavailable, corresponding substitutes may be used. These are explained as tusk or tooth, horn and wood, identified as materials for instruments. A parenthetical statement further lists metal, bamboo, wood, thread, horn, bark, grasses, bands of sinew and stones as materials from which instruments are fashioned.

Meaning of the commentary

The two sandamshas are distinguished by their construction. Sanigraha is explained as having a handle, like the barber's instrument. Anigraha is unbound or unfastened, like the goldsmith's instrument. Others interpret sanigraha as fastened with a pin, like the blacksmith's tongs; this is a different explanation of the same term.

Meaning of the commentary

Nadi instruments are hollow in the middle like a tube. Examples classed as one-ended include alabu used for drawing blood and instruments for bhagandara and arshas; two-ended examples include basti, uttarabasti and dhuma instruments. For extraction from a channel, the commentator cites the text's example of a lac foreign body lodged in the throat, in which a tube is placed in the throat and a heated iron probe is used to draw it out. Viewing disease includes viewing internal arshas. Suction includes drawing out vayu lodged in bone, vitiated blood and breast milk. Facilitating procedures refers to making shastra, kshara and agni procedures easier in internal arshas and similar conditions. The instruments' rounded girth is to correspond to the channel opening. To reconcile the twelve named categories with the previously stated twenty instruments, the commentator enumerates two for bhagandara, with one and two apertures; two for arshas on the same distinction; one wound instrument matched to the opening's length and girth; four basti nozzles according to age, though others count three; two uttarabasti nozzles for males and females, though some count three; one each for draining mutravriddhi and dakodara; three dhuma nozzles, for vairechanika, snaihika and prayogika uses; and one each for niruddhaprakasha, sanniruddhaguda, alabu and shringa. This is the supplied explanation of the total of twenty.

Meaning of the commentary

Nivartate sadhu means that the instrument comes out promptly and readily, while avagahate means that it enters readily. Other instruments, such as the lion-mouthed type, have bulky mouths and do not enter and withdraw as readily. Others read vivartate and explain that its rounded form allows it to rotate inside. Nigrihya means grasping, and uddharate means drawing out. All locations includes joints, dhamanis and similar sites. Adhikari is explained as possessing an applicability that other instruments lack. Others read avikari instead, but the commentator says the intended purport remains the same.