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

* Uddharana has been recognised here as a technical term. But it should not have been recognised as such, since it has not been included in the list (see para 2). Had it been so, the number would have been 33 and not 32. Dallana prefers to regard the portion irfNWTiJ, etc * as an interpolation and adding a m after the sentence ta ^ es j* * n continuation of the example of

41-2 THE SUSHRUTA SAM JUT A. [Chap. LXV.

cooling measures should be had recourse to to guard against warmth* \3t.

Nirvaohana is the derivation of a term. For example — Ayus (life) is the subject-matter,, of this work, and a man gets (the means of) Ayus (longevity) from this work and hence it is called Ayufveda. 32.

Nidarsana is the term used when the meaning (of a word or sentence) is supported by examples. For example— just as the (digestive) fire in the Koshtha (abdomen) increases in contact with (the local bodily) Vdyu, so also an ulcer increases when assisted by the (bodily) Vâyu, Pitta and Kapha. 33.

Niyoga is the enjoining of something to be done as a duty. For example— only what is beneficial (Pathya) should be taken. 34.

Samuchchaya is the joining (of two or more connected but independent ideas) as such and such.- For example— in the group of flesh, (those of) Ena and Harina (two kinds of deer), Ldva and Tittira (two kinds of birds) and Saranga (spotted deer) are the principal ones. 35.

Vikalpa is the term used when something is said to be this or that, i. e., when alternatives are used. For example— either meat-soup or Yavigu (gruel) cooked with clarified butter (should be used in such and such a case). 36.

Uhya is the term used when something more can be understood by an intelligent man, though not definitely used. For example — it has been said in the chapter on Anna-pâna-vidhi (Chapter XLVI, SutraSthâna) that Anna (food) is of four kinds, viz,, (1)

in the previous para. His meaning is that the word fifESf being not found in the sense referred to in para. 30, the reader is asked to find out a popular example,

Chap. LXV.J THE SUSHRUTA SAMHITX. 4I3

Bhakshy a (masticable) or the solid food that has to be bitten with the teeth before eating, (2) Bhojya (edible) or the solid food proper /. e., which has not to be bitten with the teeth, (3) Lehya (lambative) or the semi-liquid food that has to be licked like an electuary, and (4) Peya (drink) or the liquid food proper that has to be drunk ; but of these four kinds, two kinds only {vie., Anna and Piniya) have been mentioned (in naming the chapter). Here it is (said that the other two kinds) are) understood. For, when only two arc mentioned in respect of food and drink, the inclusion of. all the four therein is easily comprehended. And why? Because the term ‘ Bhakshya ’ is included in the term * Anna ’ — both being of the same kind, vis., solid food ; and the term ' Lehya ’ is included in the term 1 Peya ’—both being of the same kind, vis , liquid. And the articles of food, though they are really of four kinds, are usually spoken of in the common language as being of two kinds only ( vis , solid and liquid). 37.

Here have been fully described by me the thirtytwo technical terms for the investigation into the essence of this Tantra (work). The intelligent man who is fully conversant with these technical terms— which work like lights, as it were, — is to be regarded as the greatest physician and to be held in great esteem. — This is what the Sage Dhanvantari says. 38.

Thus ends the sixty-fifth chapter of the Uttara-Tantra in the Sus'nita* Samhiti which deals with the technical terms used ih this work

CHAPTER LXVL

" Now we shall discourse on the chapter which (deals with and) is called the different modifications (combinations) of the different Doshas — Dosha- Bhedavlkalpa-ti^tn^dhy^ya.

Revered Susruta, the son of Vis'vAmitra, asks (the following to) the high-minded DivodAsa, well-versed in all the eight divisions of Ayurveda, with intellect sharp and as deep as an ocean, as it were, and with all the difficulties in the meanings of the S>Astras fully solved. The question is*— It has been already said that there are sixty-two* varieties of the Doshas, but how are they divided when taken one, two or all the three at a time’ ? 2—3.

On hearing his word the great sage and king (DivodAsa) with all his difficulties solved was greatly pleased and thus narrated the true conditions to Sus'ruta. 4.

The three Doshas, the (seven) DhAtus, feces and urine — these, in their normal state, hold together the corporeal frame in conjunction with the (six Rasas necessary (for the constitution). 5.

Puru^ha or human body has sixteen sub-strataf. The PrAnas {viz, the organs of sense) are eleven in number while the number of diseases is one thousand one hundred and twenty and that of elementary sub-