Sushruta Samhita

siva.sh/sushruta-samhita/sutra-sthana/40/1

अथातो द्रव्यरसगुणवीर्यविपाकविज्ञानीयमध्यायं व्याख्यास्यामः ||१||

sanskrit

Now, we shall discourse on the Chapter, which treats of drugs and their flavours, virtues, potencies, and chemical actions.

english translation

hindi translation

athAto dravyarasaguNavIryavipAkavijJAnIyamadhyAyaM vyAkhyAsyAmaH ||1||

hk transliteration

siva.sh/sushruta-samhita/sutra-sthana/40/2

यथोवाच भगवान् धन्वन्तरिः ||२||

sanskrit

As said by Lord Dhanvantari.

english translation

hindi translation

yathovAca bhagavAn dhanvantariH ||2||

hk transliteration

siva.sh/sushruta-samhita/sutra-sthana/40/3

केचिदाचार्या ब्रुवते- द्रव्यं प्रधानं, कस्मात्? व्यवस्थितत्वात्, इह खलु द्रव्यं व्यवस्थितं न रसादयः, यथा आमे फले ये रसादयस्ते पक्वे न सन्ति; नित्यत्वाच्च, नित्यं हि द्रव्यमनित्या गुणाः, यथा कल्कादिप्रविभागः, स एव सम्पन्नरसगन्धो व्यापन्नरसगन्धो वा भवति; स्वजात्यवस्थानाच्च, यथा हि पार्थिवं द्रव्यमन्यभावं न गच्छत्येवं शेषाणि; पञ्चेन्द्रियग्रहणाश्च, पञ्चभिरिन्द्रियैर्गृह्यते द्रव्यं न रसादयः; आश्रयत्वाच्च, द्रव्यमाश्रिता रसादयः; आरम्भसामर्थ्याच्च, द्रव्याश्रित आरम्भः, यथा- ‘विदारिगन्धादिमाहृत्य सङ्क्षुद्य विपचेत्’ इत्येवमादिषु न रसादिष्वारम्भः; शास्त्रप्रामाण्याच्च, शास्त्रे हि द्रव्यं प्रधानमुपदेशे योगानां, यथा- ‘मातुलुङ्गाग्निमन्थौ च’ इत्यादौ न रसादय उपदिश्यन्ते; क्रमापेक्षितत्वाच्च रसादीनां, रसादयो हि द्रव्यक्रममपेक्षन्ते, यथा- तरुणे तरुणाः सम्पूर्णे सम्पूर्णा इति; एकदेशसाध्यत्वाच्च, द्रव्याणामेकदेशेनापि व्याधयः साध्यन्ते, यथा- महावृक्षक्षीरेणेति; तस्माद्द्रव्यं प्रधानं, न रसादयः, कस्मात्? निरवयवत्वात् | द्रव्यलक्षणं तु ‘क्रियागुणवत् समवायिकारणम्’ इति ||३||

sanskrit

Some teachers assert that the substance (dravya) is of primary importance. Why? Because it is permanent, whereas qualities such as taste, etc., are not permanent. For example, the tastes present in an unripe fruit are not present in its ripe state. The substance is eternal, while qualities are not; for instance, the division of a paste (kalka) into its constituent parts remains constant. The intrinsic nature of a substance does not change, whereas qualities do. The substance is perceived through all five senses, but qualities like taste are perceived only through specific sense organs. Additionally, substances serve as the basis for qualities, and initiation (of processes) is dependent on substances, not qualities. For example, it is appropriate to say that Vidari (a medicinal plant) should be pressed and boiled, not just the sweet taste. Moreover, the texts on medicine focus on substances (like Matulunga and Agnimantha) rather than qualities. Lastly, qualities depend on the substances they are associated with, and the efficacy of treatments is often attributed to the substances used. Hence, substances are considered primary due to their permanence, whereas qualities are transient.

english translation

hindi translation

kecidAcAryA bruvate- dravyaM pradhAnaM, kasmAt? vyavasthitatvAt, iha khalu dravyaM vyavasthitaM na rasAdayaH, yathA Ame phale ye rasAdayaste pakve na santi; nityatvAcca, nityaM hi dravyamanityA guNAH, yathA kalkAdipravibhAgaH, sa eva sampannarasagandho vyApannarasagandho vA bhavati; svajAtyavasthAnAcca, yathA hi pArthivaM dravyamanyabhAvaM na gacchatyevaM zeSANi; paJcendriyagrahaNAzca, paJcabhirindriyairgRhyate dravyaM na rasAdayaH; AzrayatvAcca, dravyamAzritA rasAdayaH; ArambhasAmarthyAcca, dravyAzrita ArambhaH, yathA- ‘vidArigandhAdimAhRtya saGkSudya vipacet’ ityevamAdiSu na rasAdiSvArambhaH; zAstraprAmANyAcca, zAstre hi dravyaM pradhAnamupadeze yogAnAM, yathA- ‘mAtuluGgAgnimanthau ca’ ityAdau na rasAdaya upadizyante; kramApekSitatvAcca rasAdInAM, rasAdayo hi dravyakramamapekSante, yathA- taruNe taruNAH sampUrNe sampUrNA iti; ekadezasAdhyatvAcca, dravyANAmekadezenApi vyAdhayaH sAdhyante, yathA- mahAvRkSakSIreNeti; tasmAddravyaM pradhAnaM, na rasAdayaH, kasmAt? niravayavatvAt | dravyalakSaNaM tu ‘kriyAguNavat samavAyikAraNam’ iti ||3||

hk transliteration

siva.sh/sushruta-samhita/sutra-sthana/40/4

नेत्याहुरन्ये , रसास्तु प्रधानं; कस्मात्? आगमात्, आगमो हि शास्त्रमुच्यते; शास्त्रे हि रसा अधिकृताः, यथा- रसायत्त आहार इति, तस्मिंस्तु प्राणाः; उपदेशाच्च, उपदिश्यन्ते हि रसाः, यथा- मधुराम्ललवणा वातं शमयन्ति; अनुमानाच्च, रसेन ह्यनुमीयते द्रव्यं, यथा- मधुरमिति; ऋषिवचनाच्च, ऋषिवचनं वेदो यथा- किञ्चिदिज्यार्थं मधुरमाहरेदिति, तस्माद्रसाः प्रधानं; रसेषु गुणसञ्ज्ञा | रसलक्षणमन्यत्रोपदेक्ष्यामः ||४||

sanskrit

Others, however, claim that tastes (rasa) are of primary importance. Why? Because of the scriptures: the scriptures emphasize the significance of tastes, as indicated in texts like "Rasayattā āhāraḥ," which refers to the nourishment of life. Moreover, tastes are prescribed in various instructions; for example, sweet, sour, and salty tastes are said to pacify the doshas. Also, substances are inferred through their tastes; for instance, if something is sweet, it is inferred to have certain properties. Additionally, the words of sages and scriptures support this view, such as the Vedic directive that sweet food is beneficial. Therefore, tastes are considered primary, and qualities are associated with tastes.

english translation

hindi translation

netyAhuranye , rasAstu pradhAnaM; kasmAt? AgamAt, Agamo hi zAstramucyate; zAstre hi rasA adhikRtAH, yathA- rasAyatta AhAra iti, tasmiMstu prANAH; upadezAcca, upadizyante hi rasAH, yathA- madhurAmlalavaNA vAtaM zamayanti; anumAnAcca, rasena hyanumIyate dravyaM, yathA- madhuramiti; RSivacanAcca, RSivacanaM vedo yathA- kiJcidijyArthaM madhuramAharediti, tasmAdrasAH pradhAnaM; raseSu guNasaJjJA | rasalakSaNamanyatropadekSyAmaH ||4||

hk transliteration

siva.sh/sushruta-samhita/sutra-sthana/40/5

नेत्याहुरन्ये , वीर्यं प्रधानमिति | कस्मात्? तद्वशेनौषधकर्मनिष्पत्तेः | इहौषधकर्माण्यूर्ध्वाधोभागोभयभागसंशोधनसंशमनसङ्ग्राहिकाग्निदीपनपीडनलेखनबृंहण- रसायनवाजीकरणश्वयथुकरविलयनदहनदारणमादनप्राणघ्नविषप्रशमनादीनि वीर्यप्राधान्याद्भवन्ति | तच्च वीर्यं द्विविधमुष्णं शीतं च, अग्नीषोमीयत्वाज्जगतः | केचिदष्टविधमाहुः- शीतमुष्णं स्निग्धं रूक्षं विशदं पिच्छिलं मृदु तीक्ष्णं चेति | एतानि वीर्याणि स्वबलगुणोत्कर्षाद्रसमभिभूयात्मकर्म कुर्वन्ति | यथा तावन्महत्पञ्चमूलं कषायं तिक्तानुरसं वातं शमयति, उष्णवीर्यत्वात्; तथा कुलत्थः कषायः, कटुकः पलाण्डुः, स्नेहभावाच्च; मधुरश्चेक्षुरसो वातं वर्धयति, शीतवीर्यत्वात्; कटुका पिप्पली पित्तं शमयति, मृदुशीतवीर्यत्वात्; अम्लमामलकं लवणं सैन्धवं च; तिक्ता काकमाची पित्तं वर्धयति, उष्णवीर्यत्वात्, मधुरा मत्स्याश्च; कटुकं मूलकं श्लेष्माणं वर्धयति, स्निग्धवीर्यत्वात्; अम्लं कपित्थं श्लेष्माणां शमयति, रूक्षवीर्यत्वात्, मधुरं क्षौद्रं च; तदेतन्निदर्शनमात्रमुक्तम् ||५||

sanskrit

Others assert that potency (virya) is primary. Why? Because potency determines the effectiveness of medicinal actions. Medicinal activities such as purification, pacification, absorption, digestive stimulation, pain relief, application, rejuvenation, and antidotal effects are based on potency. Potency is of two types: heating (ushna) and cooling (sheeta), due to the properties of the substances. Some categorize potency into eight types: heating, cooling, unctuous, dry, clear, slimy, mild, and sharp. These types of potency influence the effectiveness of substances according to their inherent qualities. For example, a bitter decoction of Panchamoola with heating potency pacifies the doshas, whereas a decoction of Kulattha with bitter and astringent qualities increases the doshas due to its heating potency. Similarly, substances like honey with cooling potency increase the doshas due to their sweet taste. Potency varies in different substances based on their qualities and the effects they produce.

english translation

hindi translation

netyAhuranye , vIryaM pradhAnamiti | kasmAt? tadvazenauSadhakarmaniSpatteH | ihauSadhakarmANyUrdhvAdhobhAgobhayabhAgasaMzodhanasaMzamanasaGgrAhikAgnidIpanapIDanalekhanabRMhaNa- rasAyanavAjIkaraNazvayathukaravilayanadahanadAraNamAdanaprANaghnaviSaprazamanAdIni vIryaprAdhAnyAdbhavanti | tacca vIryaM dvividhamuSNaM zItaM ca, agnISomIyatvAjjagataH | kecidaSTavidhamAhuH- zItamuSNaM snigdhaM rUkSaM vizadaM picchilaM mRdu tIkSNaM ceti | etAni vIryANi svabalaguNotkarSAdrasamabhibhUyAtmakarma kurvanti | yathA tAvanmahatpaJcamUlaM kaSAyaM tiktAnurasaM vAtaM zamayati, uSNavIryatvAt; tathA kulatthaH kaSAyaH, kaTukaH palANDuH, snehabhAvAcca; madhurazcekSuraso vAtaM vardhayati, zItavIryatvAt; kaTukA pippalI pittaM zamayati, mRduzItavIryatvAt; amlamAmalakaM lavaNaM saindhavaM ca; tiktA kAkamAcI pittaM vardhayati, uSNavIryatvAt, madhurA matsyAzca; kaTukaM mUlakaM zleSmANaM vardhayati, snigdhavIryatvAt; amlaM kapitthaM zleSmANAM zamayati, rUkSavIryatvAt, madhuraM kSaudraM ca; tadetannidarzanamAtramuktam ||5||

hk transliteration

siva.sh/sushruta-samhita/sutra-sthana/40/1

अथातो द्रव्यरसगुणवीर्यविपाकविज्ञानीयमध्यायं व्याख्यास्यामः ||१||

sanskrit

Now, we shall discourse on the Chapter, which treats of drugs and their flavours, virtues, potencies, and chemical actions.

english translation

hindi translation

athAto dravyarasaguNavIryavipAkavijJAnIyamadhyAyaM vyAkhyAsyAmaH ||1||

hk transliteration

siva.sh/sushruta-samhita/sutra-sthana/40/2

यथोवाच भगवान् धन्वन्तरिः ||२||

sanskrit

As said by Lord Dhanvantari.

english translation

hindi translation

yathovAca bhagavAn dhanvantariH ||2||

hk transliteration

siva.sh/sushruta-samhita/sutra-sthana/40/3

केचिदाचार्या ब्रुवते- द्रव्यं प्रधानं, कस्मात्? व्यवस्थितत्वात्, इह खलु द्रव्यं व्यवस्थितं न रसादयः, यथा आमे फले ये रसादयस्ते पक्वे न सन्ति; नित्यत्वाच्च, नित्यं हि द्रव्यमनित्या गुणाः, यथा कल्कादिप्रविभागः, स एव सम्पन्नरसगन्धो व्यापन्नरसगन्धो वा भवति; स्वजात्यवस्थानाच्च, यथा हि पार्थिवं द्रव्यमन्यभावं न गच्छत्येवं शेषाणि; पञ्चेन्द्रियग्रहणाश्च, पञ्चभिरिन्द्रियैर्गृह्यते द्रव्यं न रसादयः; आश्रयत्वाच्च, द्रव्यमाश्रिता रसादयः; आरम्भसामर्थ्याच्च, द्रव्याश्रित आरम्भः, यथा- ‘विदारिगन्धादिमाहृत्य सङ्क्षुद्य विपचेत्’ इत्येवमादिषु न रसादिष्वारम्भः; शास्त्रप्रामाण्याच्च, शास्त्रे हि द्रव्यं प्रधानमुपदेशे योगानां, यथा- ‘मातुलुङ्गाग्निमन्थौ च’ इत्यादौ न रसादय उपदिश्यन्ते; क्रमापेक्षितत्वाच्च रसादीनां, रसादयो हि द्रव्यक्रममपेक्षन्ते, यथा- तरुणे तरुणाः सम्पूर्णे सम्पूर्णा इति; एकदेशसाध्यत्वाच्च, द्रव्याणामेकदेशेनापि व्याधयः साध्यन्ते, यथा- महावृक्षक्षीरेणेति; तस्माद्द्रव्यं प्रधानं, न रसादयः, कस्मात्? निरवयवत्वात् | द्रव्यलक्षणं तु ‘क्रियागुणवत् समवायिकारणम्’ इति ||३||

sanskrit

Some teachers assert that the substance (dravya) is of primary importance. Why? Because it is permanent, whereas qualities such as taste, etc., are not permanent. For example, the tastes present in an unripe fruit are not present in its ripe state. The substance is eternal, while qualities are not; for instance, the division of a paste (kalka) into its constituent parts remains constant. The intrinsic nature of a substance does not change, whereas qualities do. The substance is perceived through all five senses, but qualities like taste are perceived only through specific sense organs. Additionally, substances serve as the basis for qualities, and initiation (of processes) is dependent on substances, not qualities. For example, it is appropriate to say that Vidari (a medicinal plant) should be pressed and boiled, not just the sweet taste. Moreover, the texts on medicine focus on substances (like Matulunga and Agnimantha) rather than qualities. Lastly, qualities depend on the substances they are associated with, and the efficacy of treatments is often attributed to the substances used. Hence, substances are considered primary due to their permanence, whereas qualities are transient.

english translation

hindi translation

kecidAcAryA bruvate- dravyaM pradhAnaM, kasmAt? vyavasthitatvAt, iha khalu dravyaM vyavasthitaM na rasAdayaH, yathA Ame phale ye rasAdayaste pakve na santi; nityatvAcca, nityaM hi dravyamanityA guNAH, yathA kalkAdipravibhAgaH, sa eva sampannarasagandho vyApannarasagandho vA bhavati; svajAtyavasthAnAcca, yathA hi pArthivaM dravyamanyabhAvaM na gacchatyevaM zeSANi; paJcendriyagrahaNAzca, paJcabhirindriyairgRhyate dravyaM na rasAdayaH; AzrayatvAcca, dravyamAzritA rasAdayaH; ArambhasAmarthyAcca, dravyAzrita ArambhaH, yathA- ‘vidArigandhAdimAhRtya saGkSudya vipacet’ ityevamAdiSu na rasAdiSvArambhaH; zAstraprAmANyAcca, zAstre hi dravyaM pradhAnamupadeze yogAnAM, yathA- ‘mAtuluGgAgnimanthau ca’ ityAdau na rasAdaya upadizyante; kramApekSitatvAcca rasAdInAM, rasAdayo hi dravyakramamapekSante, yathA- taruNe taruNAH sampUrNe sampUrNA iti; ekadezasAdhyatvAcca, dravyANAmekadezenApi vyAdhayaH sAdhyante, yathA- mahAvRkSakSIreNeti; tasmAddravyaM pradhAnaM, na rasAdayaH, kasmAt? niravayavatvAt | dravyalakSaNaM tu ‘kriyAguNavat samavAyikAraNam’ iti ||3||

hk transliteration

siva.sh/sushruta-samhita/sutra-sthana/40/4

नेत्याहुरन्ये , रसास्तु प्रधानं; कस्मात्? आगमात्, आगमो हि शास्त्रमुच्यते; शास्त्रे हि रसा अधिकृताः, यथा- रसायत्त आहार इति, तस्मिंस्तु प्राणाः; उपदेशाच्च, उपदिश्यन्ते हि रसाः, यथा- मधुराम्ललवणा वातं शमयन्ति; अनुमानाच्च, रसेन ह्यनुमीयते द्रव्यं, यथा- मधुरमिति; ऋषिवचनाच्च, ऋषिवचनं वेदो यथा- किञ्चिदिज्यार्थं मधुरमाहरेदिति, तस्माद्रसाः प्रधानं; रसेषु गुणसञ्ज्ञा | रसलक्षणमन्यत्रोपदेक्ष्यामः ||४||

sanskrit

Others, however, claim that tastes (rasa) are of primary importance. Why? Because of the scriptures: the scriptures emphasize the significance of tastes, as indicated in texts like "Rasayattā āhāraḥ," which refers to the nourishment of life. Moreover, tastes are prescribed in various instructions; for example, sweet, sour, and salty tastes are said to pacify the doshas. Also, substances are inferred through their tastes; for instance, if something is sweet, it is inferred to have certain properties. Additionally, the words of sages and scriptures support this view, such as the Vedic directive that sweet food is beneficial. Therefore, tastes are considered primary, and qualities are associated with tastes.

english translation

hindi translation

netyAhuranye , rasAstu pradhAnaM; kasmAt? AgamAt, Agamo hi zAstramucyate; zAstre hi rasA adhikRtAH, yathA- rasAyatta AhAra iti, tasmiMstu prANAH; upadezAcca, upadizyante hi rasAH, yathA- madhurAmlalavaNA vAtaM zamayanti; anumAnAcca, rasena hyanumIyate dravyaM, yathA- madhuramiti; RSivacanAcca, RSivacanaM vedo yathA- kiJcidijyArthaM madhuramAharediti, tasmAdrasAH pradhAnaM; raseSu guNasaJjJA | rasalakSaNamanyatropadekSyAmaH ||4||

hk transliteration

siva.sh/sushruta-samhita/sutra-sthana/40/5

नेत्याहुरन्ये , वीर्यं प्रधानमिति | कस्मात्? तद्वशेनौषधकर्मनिष्पत्तेः | इहौषधकर्माण्यूर्ध्वाधोभागोभयभागसंशोधनसंशमनसङ्ग्राहिकाग्निदीपनपीडनलेखनबृंहण- रसायनवाजीकरणश्वयथुकरविलयनदहनदारणमादनप्राणघ्नविषप्रशमनादीनि वीर्यप्राधान्याद्भवन्ति | तच्च वीर्यं द्विविधमुष्णं शीतं च, अग्नीषोमीयत्वाज्जगतः | केचिदष्टविधमाहुः- शीतमुष्णं स्निग्धं रूक्षं विशदं पिच्छिलं मृदु तीक्ष्णं चेति | एतानि वीर्याणि स्वबलगुणोत्कर्षाद्रसमभिभूयात्मकर्म कुर्वन्ति | यथा तावन्महत्पञ्चमूलं कषायं तिक्तानुरसं वातं शमयति, उष्णवीर्यत्वात्; तथा कुलत्थः कषायः, कटुकः पलाण्डुः, स्नेहभावाच्च; मधुरश्चेक्षुरसो वातं वर्धयति, शीतवीर्यत्वात्; कटुका पिप्पली पित्तं शमयति, मृदुशीतवीर्यत्वात्; अम्लमामलकं लवणं सैन्धवं च; तिक्ता काकमाची पित्तं वर्धयति, उष्णवीर्यत्वात्, मधुरा मत्स्याश्च; कटुकं मूलकं श्लेष्माणं वर्धयति, स्निग्धवीर्यत्वात्; अम्लं कपित्थं श्लेष्माणां शमयति, रूक्षवीर्यत्वात्, मधुरं क्षौद्रं च; तदेतन्निदर्शनमात्रमुक्तम् ||५||

sanskrit

Others assert that potency (virya) is primary. Why? Because potency determines the effectiveness of medicinal actions. Medicinal activities such as purification, pacification, absorption, digestive stimulation, pain relief, application, rejuvenation, and antidotal effects are based on potency. Potency is of two types: heating (ushna) and cooling (sheeta), due to the properties of the substances. Some categorize potency into eight types: heating, cooling, unctuous, dry, clear, slimy, mild, and sharp. These types of potency influence the effectiveness of substances according to their inherent qualities. For example, a bitter decoction of Panchamoola with heating potency pacifies the doshas, whereas a decoction of Kulattha with bitter and astringent qualities increases the doshas due to its heating potency. Similarly, substances like honey with cooling potency increase the doshas due to their sweet taste. Potency varies in different substances based on their qualities and the effects they produce.

english translation

hindi translation

netyAhuranye , vIryaM pradhAnamiti | kasmAt? tadvazenauSadhakarmaniSpatteH | ihauSadhakarmANyUrdhvAdhobhAgobhayabhAgasaMzodhanasaMzamanasaGgrAhikAgnidIpanapIDanalekhanabRMhaNa- rasAyanavAjIkaraNazvayathukaravilayanadahanadAraNamAdanaprANaghnaviSaprazamanAdIni vIryaprAdhAnyAdbhavanti | tacca vIryaM dvividhamuSNaM zItaM ca, agnISomIyatvAjjagataH | kecidaSTavidhamAhuH- zItamuSNaM snigdhaM rUkSaM vizadaM picchilaM mRdu tIkSNaM ceti | etAni vIryANi svabalaguNotkarSAdrasamabhibhUyAtmakarma kurvanti | yathA tAvanmahatpaJcamUlaM kaSAyaM tiktAnurasaM vAtaM zamayati, uSNavIryatvAt; tathA kulatthaH kaSAyaH, kaTukaH palANDuH, snehabhAvAcca; madhurazcekSuraso vAtaM vardhayati, zItavIryatvAt; kaTukA pippalI pittaM zamayati, mRduzItavIryatvAt; amlamAmalakaM lavaNaM saindhavaM ca; tiktA kAkamAcI pittaM vardhayati, uSNavIryatvAt, madhurA matsyAzca; kaTukaM mUlakaM zleSmANaM vardhayati, snigdhavIryatvAt; amlaM kapitthaM zleSmANAM zamayati, rUkSavIryatvAt, madhuraM kSaudraM ca; tadetannidarzanamAtramuktam ||5||

hk transliteration