Sushruta Samhita

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/40/3

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