An English Translation of the Sushruta Samhita, Vol. III: Uttara-tantra — trans. Kaviraj Kunja Lal Bhishagratna (1916)

the sides, the back, the abdomen (Udara) and the chest” it becomes evident that these (parts) of a \ person ’ are intended. 1 6.

Arthipatti (presumption' is the term used when the sense (of a sentence), though not specifically mentioned, can yet be indirectly presumed or deduced. For example* — when one says to another ‘this rice (solid food) can be taken,’ it becomes evident that he is not willing to drink a (liquid) Yavdgu or gruel. 17.

Viparyaya (reverse) is the term used when the words used (in a sentence) convey quite a different or opposite sense. For example, - when it is said that ‘emaciated, weak and frightened persons are very difficult to be medically treated’, the opposite sense becomes evident, viz that strong, and such-like persons are very easy to be medically treated. 18.

Prasanga (connected reasoning) is the term used when a different subject is introduced at the end. It is also the term used when the same sense is repeated in different words in different places (in the same topic). For example — it is said in the chapter on Vedotpatti (Chapter J, Sutra-Sthina) that “Purusha” (liv’ng organism) is the sum-total of the “Mahi-bhutas’’ (or the five primary elements—^/.?., earth, water, fire, air and ether) and the Hariri (or the soul), that medical treatment should be made of him (Purusha) and that he is the subject matter of every action) ; and it has been repeated in the chapter on Bhuta-vidyd (demonology) that the Purusha has therefore been said to be the combination of the five MaM-bhutas and the soul and

* The common example of an Arthdpalti (presumption) in Sanskrit philosophy is *Pino Devadalto div4 na bhumkte,’ (*. Pat Dcvadatta does not cat at day-time), from which it is evident that he certainly eats at night, otherwise he could not have become fat.

p. 52

4*6 THE SUSHRUTA SAMHITA. [Chap, LXV* that he is the subject-matter of all sorts of medical treatment. 19.

Ekrfnta is the term used to denote a thing which is certain In every case. For example — Trivrit causes purgation, and Madana-huit produces vomiting. 20.

Anekrfnta is the term used to denote certainty in some cases and uncertainty in some other cases. For example — many authorities hold that ‘Dravya’ or the thing itself is the principal factor, some hold the Rasa* or taste (in a thing) to be* the principal factor, some again hold the “Viryya” or potency to be the principal factor and others hold “Vip£ka” or digestive reaction to be the principal factor. 21.

Furva-paksha is (the putting of) a question with an apparent objection. For example— (the question why are the four kinds of Vdtaja-Prameha incurable. 22.

Kirn ay a is the reply to a Purva-paksha or question. For example— -the (bodily) Vdyu affects i.e, spreads over the (whole) body and then forces the urine through (the passage with the (vitiated bodily Vasi (greasc\ Medas (fat,) and Majjan (marrow). The Vataja cases (of Prameha) arc, therefore, incurable. As has been said — the (bodily) VAyu affects i /. spreads over the whole body and coming in contact w ith the (bodily; Medas (fat), Majjan (marrow) and Vasd (grease) becomes vitiated and courses downward. The Vâtaja cases (of Prameha) are, therefore, incut able. 23.

Anumâta is the term used when an opinion of another is (quoted but) not refuted. For example— some authorities hold that there are seven Rasas or tastes. (Now, as this is not refuted it is said to be Anuiziata or sanctioned by the author). 24.

idhtfna is the act of mentioning, at the beginning, the fact to, be established. For example— the vulnerable

Chap. tXV.]

UTTARA-TANTRA.

4U orvitil parts (Marmans) in the thigh are eleven in number, and this has already been stated to be established. 25.

Anrfgatrfvekshana is the term u<ed when something in the future is referred to in such terms as ‘this will be dealt with hereafter’. For example — it can be said in the Sutra-sthAna ‘it will be dealt with in the Chikitsitasthdna*. 26.

Atiknfatsfvekshana is the term used when some* thing in the past is referred to. For example — it can be said in the Chikitsita-sthAna *it has already been said in the Sutra-sthâna*. 27.

Samsaya is the term used when examples of two opposite and dissimilar subjects are cited* For example — hurt to the Tala-Hridaya (Marmans in the hands and legs) is fatal ; amputation of the hand and of the leg is not fatal. 28.

Vysfehysfaa is the description or explanation of the details. For example — Purusha as the twenty-fifth factor has been dealt with in this book. While only the twenty-four factors constituting this body have been dealt with in other works 29.

Sva-samjni denotes the specific terms specially used in any work and not in common with any other work. For example— the term ‘Mithuna’ (in medical works) means the two things, viz., honey and clarified butter. 30.

Udrfharana* is the example of what is well-established or well-known in the world. For example—