वेदोत्पत्तिमध्यायः
अथातो वेदोत्पत्तिमध्यायं व्याख्यास्यामः ||१||
यथोवाच भगवान् धन्वन्तरिः ||२||
"Now, we shall expound the chapter on the origin of the Vedas."
“As was spoken by the revered Dhanvantari."
These introductory shlokas set the stage for a discussion on the origins of Vedic knowledge, as narrated by the divine figure Dhanvantari, who is often revered as the god of Ayurveda.
अथ खलु भगवन्तममरवरमृषिगणपरिवृतमाश्रमस्थं काशिराजं दिवोदासं धन्वन्तरिमौपधेनववैतरणौरभ्रपौष्कलावतकरवीर्यगोपुररक्षितसुश्रुतप्रभृतय ऊचुः ||३||
“Then, surrounding the revered Dhanvantari, the lord of the immortals, who resided in his hermitage, were the sages along with the king of Kashi, Divodasa. They, including Sushruta and others, addressed him."
This shloka describes the scene where sages and noble figures, including King Divodasa of Kashi and the sage Sushruta, approach the deity Dhanvantari in his ashram.
भगवन्! शारीरमानसागन्तुभिर्व्याधिभिर्विविधवेदनाभिघातोपद्रुतान् सनाथानप्यनाथवद्विचेष्टमानान् विक्रोशतश्च मानवानभिसमीक्ष्य मनसि नः पीडा भवति, तेषां सुखैषिणां रोगोपशमार्थमात्मनश्च प्राणयात्रार्थं प्रजाहितहेतोरायुर्वेदं श्रोतुमिच्छाम इहोपदिश्यमानम्, अत्रायत्तमैहिकमामुष्मिकं च श्रेयः; तद्भगवन्तमुपपन्नाः स्मः शिष्यत्वेनेति
||४||
“O revered one! Seeing humans, afflicted by both physical and mental diseases, suffering from various pains and disturbances, wandering aimlessly like the helpless, our hearts are filled with pain. For the sake of their well-being, the alleviation of diseases, and for our own livelihood, we wish to learn Ayurveda as it is being taught here. In this lies our welfare in this world and the next. Therefore, we approach you seeking discipleship."
This shloka expresses the deep compassion and concern for suffering humanity, and the desire to learn Ayurveda to bring relief and well-being to people. It highlights the holistic approach of Ayurveda, aiming for both immediate and long-term benefits.
तानुवाच भगवान्- स्वागतं वः; सर्व एवामीमांस्या अध्याप्याश्च भवन्तो वत्साः ||५||
"The revered one (Dhanvantari) said to them: Welcome to you all. You are all worthy of this inquiry and teaching, my dear disciples."
This verse indicates Dhanvantari's warm welcome to the sages and scholars, acknowledging their worthiness to learn and discuss the profound knowledge of Ayurveda.
इह खल्वायुर्वेदं नामोपाङ्गमथर्ववेदस्यानुत्पाद्यैव प्रजाः श्लोकशतसहस्रमध्यायसहस्रं च कृतवान् स्वयम्भूः, ततोऽल्पायुष्ट्वमल्पमेधस्त्वं चालोक्य नराणां भूयोऽष्टधा प्रणीतवान् ||६||
"Indeed, this Ayurveda, known as a subsidiary of the Atharvaveda, was originally created by the self-existent (Svayambhu) with hundreds of thousands of shlokas and thousands of chapters. Observing the shorter lifespans and lesser intellect of humans, he further condensed it into eight parts."
This shloka mentions how Ayurveda, initially a vast compilation, was simplified and categorized into eight parts by its divine originator, considering human limitations.
तद्यथा- शल्यं, शालाक्यं, कायचिकित्सा, भूतविद्या, कौमारभृत्यम्, अगदतन्त्रं, रसायनतन्त्रं, वाजीकरणतन्त्रमिति ||७||
"These are: Surgery (Shalya), Ophthalmology and ENT (Shalakya), Internal Medicine (Kayachikitsa), Psychiatry (Bhutavidya), Pediatrics (Kaumarabhritya), Toxicology (Agadatantra), Rejuvenation Therapy (Rasayana Tantra), and Aphrodisiac Therapy (Vajikarana Tantra)."
This verse lists the eight branches of Ayurveda as condensed by Svayambhu, each addressing different aspects of health and well-being.
अथास्य प्रत्यङ्गलक्षणसमासः ||८||
“Now, the summary of the characteristics of its various branches."
This shloka introduces the upcoming section that will detail the specific features and characteristics of each branch of Ayurveda mentioned previously.
तत्र, शल्यं नाम विविधतृणकाष्ठपाषाणपांशुलोहलोष्टास्थिबालनखपूयास्रावदुष्टव्रणान्तर्गर्भशल्योद्धरणार्थं , यन्त्रशस्त्रक्षाराग्निप्रणिधानव्रणविनिश्चयार्थं च (१) |८|
“Therein, Shalya (surgery) involves the removal of various foreign bodies such as grass, wood, stone, dust, metal, soil, bone fragments, and nails from the body, including the extraction of dead fetuses. It also includes the application of surgical instruments, alkali, fire, and the treatment of wounds."
This shloka provides a concise overview of the branch of Shalya, or surgery, describing its purpose and methods used.
शालाक्यं नामोर्ध्वजत्रुगतानां श्रवणनयनवदनघ्राणादिसंश्रितानां व्याधीनामुपशमनार्थम् (२) |८|
"Shalakya (ENT and ophthalmology) is aimed at the treatment of diseases located above the clavicle, particularly those affecting the ears, eyes, mouth, nose, and related areas."
This shloka provides an overview of the branch of Shalakya, which focuses on the treatment of ailments in the head and neck region.
कायचिकित्सा नाम सर्वाङ्गसंश्रितानां व्याधीनां ज्वररक्तपित्तशोषोन्मादापस्मारकुष्ठमेहातिसारादीनामुपशमनार्थम् (३) |८|
"Kayachikitsa (internal medicine) is aimed at the treatment of diseases affecting the whole body, including fever, disorders of the blood, consumption (tuberculosis), insanity, epilepsy, skin diseases, diabetes, diarrhea, etc."
This shloka provides an overview of the branch of Kayachikitsa, which focuses on treating systemic ailments that affect the entire body.
भूतविद्या नाम देवासुरगन्धर्वयक्षरक्षःपितृपिशाचनागग्रहाद्युपसृष्टचेतसां शान्तिकर्मबलिहरणादिग्रहोपशमनार्थम् (४) |८|
"Bhutavidya (psychological disorders) is aimed at the treatment of mental disturbances caused by supernatural entities such as gods, demons, celestial beings, spirits, ancestors, ghosts, and serpents, through rituals like appeasements and offerings."
This shloka provides an overview of the branch of Bhutavidya, which deals with treating mental illnesses believed to be caused by supernatural forces through various rituals and exorcisms.
कौमारभृत्यं नाम कुमारभरणधात्रीक्षीरदोषसंशोधनार्थं दुष्टस्तन्यग्रहसमुत्थानां च व्याधीनामुपशमनार्थम् (५) |८|
"Kaumarabhritya (pediatrics) is aimed at the treatment of diseases in children arising from improper breastfeeding and other issues, through purification of the nurse’s milk and addressing ailments caused by contaminated breast milk."
This shloka provides an overview of the branch of Kaumarabhritya, which focuses on pediatric care, particularly addressing issues related to breastfeeding and related diseases in children.
अगदतन्त्रं नाम सर्पकीटलूतामूषकादिदष्टविषव्यञ्जनार्थं विविधविषसंयोगोपशमनार्थं च (६) |८|
"Agadatantra (toxicology) is aimed at the treatment of venomous bites from snakes, insects, rats, and other creatures, as well as the management of various types of poisoning."
This shloka provides an overview of the branch of Agadatantra, which deals with the treatment of poisons and venom from various sources.
रसायनतन्त्रं नाम वयःस्थापनमायुर्मेधाबलकरं रोगापहरणसमर्थं च (७) |८|
"Rasayana Tantra (rejuvenation therapy) is aimed at maintaining youthfulness, increasing lifespan, enhancing intellect and strength, and effectively removing diseases."
This shloka provides an overview of the branch of Rasayana Tantra, which focuses on therapies to rejuvenate the body, enhance longevity, and improve overall health.
वाजीकरणतन्त्रं नामाल्पदुष्टक्षीणविशुष्करेतसामाप्यायनप्रसादोपचयजनननिमित्तं प्रहर्षजननार्थं च (८) ||८||
"Vajikarana Tantra (aphrodisiac therapy) is aimed at enhancing fertility and virility in individuals with inadequate, deficient, or dried-up semen, as well as generating strength, pleasure, and joy."
This shloka provides an overview of the branch of Vajikarana Tantra, which focuses on therapies to boost reproductive health and overall vitality.
एवमयमायुर्वेदोऽष्टाङ्ग उपदिश्यते; अत्र कस्मै किमुच्यतामिति ||९||
"Thus, this Ayurveda is expounded in eight branches. To whom should these be taught?"
This verse concludes the description of the eight branches of Ayurveda and raises the question of who is worthy or suitable to learn and practice this comprehensive knowledge.
त ऊचुः- अस्माकं सर्वेषामेव शल्यज्ञानं मूलं कृत्वोपदिशतु भगवानिति ||१०||
स उवाचैवमस्त्विति ||११||
"They said: 'For all of us, let knowledge of surgery be the foundation. May the revered one teach us.'"
"He said: 'So be it.'"
These verses reflect the disciples' request to make the knowledge of surgery (Shalya) the foundation of their learning, and Dhanvantari's agreement to their request.
त ऊचुर्भूयोऽपि भगवन्तम्- अस्माकमेकमतीनां मतमभिसमीक्ष्य सुश्रुतो भगवन्तं प्रक्ष्यति, अस्मै चोपदिश्यमानं वयमप्युधारयिष्यामः ||१२||
स उवाचैवमस्त्विति ||१३||
"They further said to the revered one: 'Considering our united opinion, Sushruta will ask you, O revered one. Whatever is being taught to him, we will also absorb and uphold.'"
"He said: 'So be it.'"
These verses show the disciples agreeing that Sushruta will present their unified inquiries to Dhanvantari, and they will collectively learn and uphold the teachings provided to Sushruta. Dhanvantari consents to their plan.
वत्स सुश्रुत! इह खल्वायुर्वेदप्रयोजनं- व्याध्युपसृष्टानां व्याधिपरिमोक्षः, स्वस्थस्य रक्षणं च ||१४||
"Dear Sushruta! The purpose of Ayurveda is to free those afflicted by diseases from their ailments and to protect the health of the healthy."
This verse succinctly captures the dual objectives of Ayurveda: curing diseases and maintaining health.
‘आयुरस्मिन् विद्यते, अनेन वाऽऽयुर्विन्दन्ति’ इत्यायुर्वेदः ||१५||
"‘Life (āyus) resides in this (knowledge), or through this (knowledge), one attains life’; thus, it is called Ayurveda."
This verse provides an etymological explanation for the term "Ayurveda," highlighting its fundamental purpose of sustaining and enhancing life.
तस्याङ्गवरमाद्यं प्रत्यक्षागमानुमानोपमानैरविरुद्धमुच्यमानमुपधारय ||१६||
"Consider the most excellent part of this, as explained clearly by direct perception, traditional teachings, inference, and analogy."
This verse emphasizes the importance of understanding Ayurveda through various means of knowledge—direct observation, traditional teachings, logical inference, and analogy.
एतद्ध्यङ्गं प्रथमं, प्रागभिघातव्रणसंरोहाद्यज्ञशिरःसन्धानाच्च |
श्रूयते हि यथा- “रुद्रेण यज्ञस्य शिरश्छिन्नमिति, ततो देवा अश्विनावभिगम्योचुः- भगवन्तौ नः श्रेष्ठतमौ युवां भविष्यथः, भवद्भ्यां यज्ञस्य शिरः सन्धातव्यमिति |
तावूचतुरेवमस्त्विति |
अथ तयोरर्थे देवा इन्द्रं यज्ञभागेन प्रासादयन् |
ताभ्यां यज्ञस्य शिरः संहितम्” इति ||१७||
"This is the first branch, involving the healing of wounds and the rejoining of the head of the yajna (sacrifice). It is heard as follows: 'The head of the yajna was severed by Rudra, and then the gods approached the Ashvins, saying, "O revered ones, you are the greatest among us; you must rejoin the head of the yajna." The Ashvins consented, saying, "So be it." Then, for their sake, the gods propitiated Indra with a portion of the sacrifice, and the Ashvins rejoined the head of the yajna.'"
This shloka emphasizes the significance of the surgical branch (Shalya), highlighting the mythological account of the Ashvins, divine twins skilled in surgery, who rejoined the severed head of a sacrifice.
अष्टास्वपि चायुर्वेदतन्त्रेष्वेतदेवाधिकमभिमतम्, आशुक्रियाकरणाद्यन्त्रशस्त्रक्षाराग्निप्रणिधानात् सर्वतन्त्रसामान्याच्च ||१८||
"Among the eight branches of Ayurveda, this (Shalya Tantra) is regarded as the most esteemed due to its immediate applicability, the use of instruments, surgical tools, alkali, fire, and its universal relevance across all branches."
This shloka highlights the preeminence of Shalya Tantra (surgery) within Ayurveda, emphasizing its practical significance and widespread utility.
तदिदं शाश्वतं पुण्यं स्वर्ग्यं यशस्यमायुष्यं वृत्तिकरं चेति ||१९||
"This (knowledge) is eternal, virtuous, heavenly, famed, life-prolonging, and a means of livelihood."
This verse extols the virtues of Ayurveda, highlighting its enduring nature, spiritual significance, potential to grant fame, enhance longevity, and provide a means for a respectable livelihood.
ब्रह्मा प्रोवाच ततः प्रजापतिरधिजगे, तस्मादश्विनौ, अश्विभ्यामिन्द्रः, इन्द्रादहं, मया त्विह प्रदेयमर्थिभ्यः प्रजाहितहेतोः ||२०||
"Brahma imparted it to Prajapati; from him, it was learned by the Ashvins; from the Ashvins, Indra learned it; from Indra, I learned it. I am to bestow it here for the benefit of humanity."
This verse outlines the lineage of the transmission of Ayurvedic knowledge, emphasizing its divine origin and its purpose for the welfare of humanity.
भवति चात्र-
अहं हि धन्वन्तरिरादिदेवो जरारुजामृत्युहरोऽमराणाम् |
शल्याङ्गमङ्गैरपरैरुपेतं प्राप्तोऽस्मि गां भूय इहोपदेष्टुम् ||२१||
"It is said here: 'I am Dhanvantari, the primordial god, the remover of aging, disease, and death among the immortals. Having perfected the knowledge of surgery and other branches, I have come to the earth once again to impart this knowledge.'"
This verse underscores the divine nature of Dhanvantari and his mission to share the knowledge of surgery and other aspects of Ayurveda with humanity.
अस्मिञ्छास्त्रे पञ्चमहाभूतशरीरिसमवायः पुरुष इत्युच्यते |
तस्मिन् क्रिया, सोऽधिष्ठानं; कस्मात्? लोकस्य द्वैविध्यात ; लोको हि द्विविधः स्थावरो जङ्गमश्च; द्विविधात्मक एवाग्नेयः, सौम्यश्च, तद्भूयस्त्वात्; पञ्चात्मको वा; तत्र चतुर्विधो भूतग्रामः संस्वेदजजरायुजाण्डजोद्भिज्जसञ्ज्ञः ; तत्र पुरुषः प्रधानं, तस्योपकरणमन्यत्; तस्मात् पुरुषोऽधिष्ठानम् ||२२||
"In this science, a being is said to be composed of the five great elements. The actions (functions) and their substratum (base) pertain to this being. Why so? Because the world is of two kinds: stationary and moving. It is fundamentally dual in nature—fiery and watery. Being predominantly of the five elements, it is of four types of beings: born from sweat, from eggs, from the womb, and from sprouts (plants). Among these, the being (Purusha) is the principal one, and everything else is its apparatus. Thus, the being is the base."
This verse explains the concept of a living being as composed of the five great elements and categorizes living beings based on their origins. It highlights the Purusha (individual) as the principal entity, with everything else serving as its instruments.
तद्दुःखसंयोगा व्याधय उच्यन्ते ||२३||
"Diseases are said to be the result of the association with suffering."
This verse succinctly explains that diseases arise from the interaction or association with various forms of suffering.
ते चतुर्विधाः- आगन्तवः, शारीराः, मानसाः, स्वाभाविकाश्चेति ||२४||
"They are of four types: external (caused by external factors), physical (bodily), mental (psychological), and natural (due to natural causes)."
This verse categorizes diseases into four main types based on their origin: external, bodily, mental, and natural.
तेषामागन्तवोऽभिघातनिमित्ताः |२५|
"Among them, external (diseases) are caused by trauma."
This verse identifies that external diseases are those that result from injuries or trauma.
शारीरास्त्वन्नपानमूला वातपित्तकफशोणितसन्निपातवैषम्यनिमित्ताः |२५|
"Physical (bodily) diseases arise from food and drink and are caused by imbalances of Vata, Pitta, Kapha, and blood."
This verse explains that bodily diseases originate from dietary factors and imbalances in the fundamental bodily humors (Vata, Pitta, Kapha) and blood.
मानसास्तु क्रोधशोकभयहर्षविषादेर्ष्याभ्यसूयादैन्यमात्सर्यकामलोभप्रभृतय इच्छाद्वेषभेदैर्भवन्ति |२५|
"Mental (psychological) diseases arise from emotions such as anger, grief, fear, joy, depression, jealousy, envy, anxiety, spite, desire, and greed, among others, which result from the conflict between desires and aversions."
This verse explains that psychological diseases stem from various emotional states and the conflicts arising from opposing desires and aversions.
स्वाभाविकास्तु क्षुत्पिपासाजरामृत्युनिद्राप्रकृ(भृ)तयः ||२५||
"Natural (innate) conditions are hunger, thirst, aging, death, and sleep."
This verse explains that certain conditions are natural and inherent to all living beings, including hunger, thirst, aging, death, and the need for sleep.
त एते मनःशरीराधिष्ठानाः ||२६||
"These are the basis of the mind and body."
This verse concludes the categorization of diseases, indicating that these various types of diseases form the foundation for understanding the conditions affecting both the mind and the body.
तेषां संशोधनसंशमनाहाराचाराः सम्यक्प्रयुक्ता निग्रहहेतवः ||२७||
"For them, purification (shodhana), palliative treatments (shamana), diet (ahara), and conduct (achara), when properly applied, are the means to control (diseases)."
This verse outlines the primary methods used in Ayurveda to manage and control diseases, emphasizing the importance of purification, palliative care, proper diet, and conduct.
प्राणिनां पुनर्मूलमाहारो बलवर्णौजसां च |
स षट्सु रसेष्वायत्तः; रसाः पुनर्द्रव्याश्रयाः; द्रव्याणि पुनरोषधयः |
तास्तु द्विविधाः- स्थावरा जङ्गमाश्च ||२८||
"The root of life in living beings is food, and it is also the source of strength, complexion, and vitality. Food is dependent on the six tastes, which are in turn based on substances. These substances are medicinal plants, which are of two types: immovable (plants) and movable (animals)."
This verse emphasizes the fundamental importance of food in sustaining life and health. It also explains the dependence of food on the six tastes, which are derived from various substances, highlighting the dual categories of medicinal resources in Ayurveda.
तासां स्थावराश्चतुर्विधाः- वनस्पतयो, वृक्षा, वीरुध, ओषधय इति |
तासु, अपुष्पाः फलवन्तो वनस्पतयः, पुष्पफलवन्तो वृक्षाः, प्रतानवत्यः स्तम्बिन्यश्च वीरुधः, फलपाकनिष्ठा ओषधय इति ||२९||
"Immovable (plants) are of four types: trees (Vanaspati), large trees (Vriksha), creepers (Virudha), and herbs (Oshadhi). Among these, trees (Vanaspati) bear fruits without flowers, large trees (Vriksha) bear both flowers and fruits, creepers (Virudha) have spreading and climbing stems, and herbs (Oshadhi) reach maturity when they bear fruits."
This verse categorizes immovable plants into four types, providing details about their characteristics and how they produce flowers and fruits.
जङ्गमा खल्वपि चतुर्विधाः- जरायुजाण्डजस्वेदजोद्भिज्जाः |
तत्र पशुमनुष्यव्यालादयो जरायुजाः, खगसर्पसरीसृपप्रभृतयोऽण्डजाः, कृमिकीटपिपीलिकाप्रभृतयः स्वेदजाः, इन्द्रगोपमण्डूकप्रभृतय उद्भिज्जाः ||३०||
"Movable beings are also of four types: viviparous, oviparous, born from sweat, and sprouting from the earth. Among them, mammals like animals, humans, and wild animals are viviparous; birds, snakes, and reptiles are oviparous; worms, insects, and ants are born from sweat; and creatures like indragopa (a type of insect) and frogs are born from sprouts."
This verse categorizes movable beings into four types based on their mode of birth, providing examples for each category.
तत्र स्थावरेभ्यस्त्वक्पत्रपुष्पफलमूलकन्दनिर्यासस्वरसादयः प्रयोजनवन्तः; जङ्गमेभ्यश्चर्मनखरोमरुधिरादयः ||३१||
"From immovable beings (plants), the useful parts are the bark, leaves, flowers, fruits, roots, tubers, resins, and juices. From movable beings (animals), the useful parts are the skin, nails, hair, and blood."
This verse explains the different useful parts obtained from plants and animals, highlighting their applications in Ayurveda.
पार्थिवाः सुवर्णरजतमणिमुक्तामनःशिलामृत्कपालादयः ||३२||
"Earthly substances include gold, silver, gems, pearls, realgar, clay, and bones."
This verse lists various earthly substances that are considered useful in Ayurveda, including precious metals, gems, minerals, and bones.
कालकृताःप्रवातनिवातातपच्छायाज्योत्स्नातमःशीतोष्णवर्षाहोरात्रपक्षमासर्त्वयनादयः संवत्सरविशेषाः ||३३||
"Time is marked by wind, calm, heat, shade, moonlight, darkness, cold, heat, rain, day, night, lunar phases, months, seasons, solstices, and other specific divisions of the year."
This verse describes the various natural phenomena and divisions of time that are used to measure the passage of a year.
त एते स्वभावत एव दोषाणां सञ्चयप्रकोपप्रशमप्रतीकारहेतवः प्रयोजनवन्तश्च ||३४||
"By their very nature, these (time divisions) contribute to the accumulation, aggravation, and pacification of the doshas (bodily humors) and serve various purposes."
This verse explains how the natural divisions of time inherently influence the balance and imbalance of the doshas, affecting overall health and playing a crucial role in Ayurvedic treatments.
भवन्ति चात्र श्लोकाः-
शारीराणां विकाराणामेष वर्गश्चतुर्विधः |
प्रकोपे प्रशमे चैव हेतुरुक्तश्चिकित्सकैः ||३५||
"There are verses here: For bodily disorders, these are categorized into four types. The causes of their aggravation and pacification have been described by physicians."
This verse summarizes that bodily disorders are classified into four categories and that the causes of their worsening and alleviation are explained by physicians.
आगन्तवस्तु ये रोगास्ते द्विधा निपतन्ति हि |
मनस्यन्ये शरीरेऽन्ये तेषां तु द्विविधा क्रिया ||३६||
शरीरपतितानां तु शारीरवदुपक्रमः |
मानसानां तु शब्दादिरिष्टो वर्गः सुखावहः ||३७||
"External diseases indeed fall into two categories: some affect the mind and others affect the body. Their treatments are of two types accordingly."
"For those that affect the body, physical treatments are employed. For those that affect the mind, pleasant sensory experiences like sounds are considered beneficial."
These verses differentiate between external diseases that impact the mind and body, specifying that the treatments for these diseases vary based on their nature.
एवमेतत् पुरुषो व्याधिरौषधं क्रियाकाल इति चतुष्टयं समासेन व्याख्यातम् |
तत्र पुरुषग्रहणात् तत्सम्भवद्रव्यसमूहो भूतादिरुक्तस्तदङ्गप्रत्यङ्गविकल्पाश्च त्वङ्मांसास्थिसिरास्नायुप्रभृतयः, व्याधिग्रहणाद्वातपित्तकफशोणितसन्निपातवैषम्यनिमित्ताः सर्व एव व्याधयो व्याख्याताः, औषधग्रहणाद्द्रव्यरसगुणवीर्यविपाकानामादेशः, क्रियाग्रहणात् स्नेहादीनि च्छेद्यादीनि च कर्माणि व्याख्यातानि, कालग्रहणात् सर्वक्रियाकालानामादेशः ||३८||
"Thus, the fourfold concept of a being, disease, medicine, treatment, and time has been summarized. In the context of a being, the elements and their constituent parts such as skin, muscle, bone, vessels, and ligaments have been described. In the context of disease, all disorders arising from the imbalance of Vata, Pitta, Kapha, and blood have been explained. In the context of medicine, the properties of substances, tastes, potencies, and post-digestive effects have been described. In the context of treatment, procedures such as oleation and surgeries have been explained. In the context of time, the timings for all treatments have been detailed."
This verse provides a comprehensive summary of the four essential components discussed: the being, diseases, medicines, treatments, and their relation to time in Ayurveda.
भवति चात्र-
बीजं चिकित्सितस्यैतत्समासेन प्रकीर्तितम् |
सविंशमध्यायशतमस्य व्याख्या भविष्यति ||३९||
"Thus, the seed (foundation) of treatment has been summarized. The detailed explanation of the remaining ninety-nine chapters will follow."
This verse indicates that the fundamental concepts of treatment have been outlined, and the detailed explanations will be provided in the subsequent chapters.
तच्च सविंशमध्यायशतं पञ्चसु स्थानेषु |
तत्र सूत्रनिदानशारीरचिकित्सितकल्पेष्वर्थवशात् संविभज्योत्तरे तन्त्रे शेषानर्थान् वक्ष्यामः ||४०||
"The remaining ninety-nine chapters are distributed across five sections. In the subsequent treatise, the contents of the Sutra, Nidana, Sharira, Chikitsa, and Kalpa sections will be elaborately explained."
This verse indicates that the remaining chapters of the Sushruta Samhita are organized into five sections, which will be detailed in the following parts of the text.
भवति चात्र-
स्वयम्भुवा प्रोक्तमिदं सनातनं पठेद्धि यः काशिपतिप्रकाशितम् |
स पुण्यकर्मा भुवि पूजितो नृपैरसुक्षये शक्रसलोकतां व्रजेत् ||४१||
"It is said here: This eternal knowledge was proclaimed by Svayambhu (the self-existent), and whoever reads this as revealed by the King of Kashi (Divodasa) will be virtuous, honored by kings on earth, and attain the abode of Indra (heaven) after death."
This verse highlights the divine origin and eternal nature of the knowledge of Ayurveda. It also suggests that those who study and follow this knowledge, as revealed by the King of Kashi, will be virtuous, respected, and ultimately attain heavenly rewards.
इति सुश्रुतसंहितायां सूत्रस्थाने वेदोत्पत्तिर्नाम प्रथमोऽध्यायः ||१||
"Thus, in the Sushruta Samhita, in the Sutra Sthana, ends the first chapter named ‘The Origin of the Vedas.’"
This concluding verse marks the end of the first chapter of the Sutra Sthana in the Sushruta Samhita, which is dedicated to explaining the origins of Ayurvedic knowledge.