CHAPTER 20
1 CS. ci. 1.1−5, svasthasyorjaskaraṃ yattu tadvṛṣyaṃ tadrasāyanaṃ—the two modalities of healing that enhance the health of the individual are rejuvenation and reproductive medicine.
2 CS. śā. 1.53, puruṣo rāśisaṃjñastu mohecchādveṣakarmajaḥ—the embodied individual is born out of delusion, likes, dislikes and the fruit of action.
SS. śā. 1.16, yato/bhihitaṃ—pañcamahābhūtaśarīrasamavāyaḥ puruṣaḥ iti, sa eṣaḥ karmapuruṣaścikitsādhikṛtaḥ—the person who is embodied in the physical body made up of the five great elements is the subject of treatment, the enjoyer of the fruits of action.
3 AH. ut. 40. 64, ātaṅkapaṅkamagnānām hastālambo bhiṣagjitaṃ—medical treatment is the helping hand that uplifts those who are sinking in the swamp of disease.
4 CS. sū. 1.46, sattvamātmā śarīraṃ ca trayametat tridaṇḍavat—the mind, the self and the body constitute the tripod upon which life subsists.
5 CS. śā. 5.23, 24, vipāpaṃ virajaḥ śāntaṃ paramakṣaramavyayaṃ, amṛtaṃ brahma nirvāṇaṃ paryāyaiḥ śāntirucyate—the sinless state of perfect composure, the abode of immortality, was attained by the sages who became free from delusion and attained everlasting peace.
6 CS. sū. 1.15, 16, dharmārthakāmamokṣāṇāṃārogyaṃ mūlamuttamaṃ, rogastasyā pahartāraḥ śreyaso jīvitasya ca—health is the foundation for the pursuit of the four goals of human life, and disease is verily an obstacle in this path, taking away merit and life itself.
7 CS.ci.1.1.80, na kevalam dīrghamihāyuraśnute rasāyanaṃ yo vidhivanniṣevate, gatiṃ sa devarṣiniṣevitāṃ śubhām prapadyate brahma tathaiti cākṣayaṃ—by the use of rejuvenative medicine, one does not merely attain long life but becomes one with the supreme Brahman.
8 CS. sū. 1.56, nirvikāraḥ parastvātmā sattvabhūtaguṇendriyaiḥ, caitanye kāraṇam nityo draṣṭā paśyati hi kriyāḥ—the supreme self is the cause of awareness and is a witness to all actions operating through the mind, the senses and the five-fold material world.
9 CS. ci. 1.1.8, lābhopāyo hi śastānām rasādīnām rasāyanaṃ—rejuvenative medicine is the means to obtain tissues endowed with good qualities.
10 vācaspatya, Vol. 6, p. 4701, bheṣaṃ rogabhayaṃ jayati iti—the physician is one who removes the fear of disease.
11 The word vaidya is derived from the root ‘vid jñāne’, meaning to know. The vaidya is one who is knowledgeable and can impart this knowledge to others. Vācaspatya defines the vaidya as a paṇḍīta.
12 CS. ci.1.4.52, 53, vidyāsamāptau bhiṣajo dvitīyā jātirucyate, aśnute vaidyaśabdaṃ hi na vaidyo pūrvajanmanā, vidyāsamāptau brāhmaṃ vā sattvamārṣamathāpi vā, dhruvamāviśati jñānāttasmād vaidyo dvijaḥ smṛtaḥ—on the completion of education, the physician is known as the twice-born, and one does not become a physician by birth; on completing education, the mind of the physician is transformed to that of brahmā or a ṛṣi; therefore, the physician is known as the twice-born.
13 AH. sū. 1.1, rāgādirogān satatānuṣaktān aśeṣakāyaprasṛtānaśeṣān, autsukyamohārati dañjaghāna yopūrvavaidyāya namostu tasmai—I bow before the physician par excellence, who eliminated the six diseases of lust and the like, which plague all living beings constantly.
14 A popular verse portrays the physician as a messenger of death—vaidyarāja namastu bhyaṃ yamarājasahodaraḥ, yamastu harate prāṇān, vaidyāḥ prāṇān dhanāni ca.
15 CS. sū. 1.131, 132, varamāśīviṣaviṣaṃ kvathitaṃ tāmrameva vā pītamatyagnisantaptā bhakṣitā vā/pyayoguḍāḥ, natu śrutavatāṃ veśaṃ bibhratā śaraṇāgatāt, gṛhītamannaṃ pānaṃ vā vittaṃ vā rogapīḍitāt—this verse describes the fate of a physician who commercializes the noble profession of medicine.
16 CS. śā. 1.13, kva caitā vedanāḥ sarvāḥ nivṛttiṃ yāntyaśeṣataḥ—a question addressed to the teacher on the complete cessation of pain and suffering.
17 CS. śā. 1.137, yoge mokṣe ca sarvāsām vedanānāmavartanaṃ—the teacher answers that in the state of yoga and mokṣa, there is a complete cessation of all suffering.
18 CS. śā. 1.133, sparśanendriyasaṃsparśaḥ sparśo mānasa eva ca, dvividhaḥ sukha dukhānām vedanānām pravartakaḥ—this verse says that vedanā, or sensation, has the dual nature of pain and pleasure.
19 CS. śā. 5.7, sarvalokamātmanyātmānaṃ ca sarvaloke samamanupaśyataḥ satyā buddhiḥ samutpadyate, sarvalokaṃ hyātmani paśyato bhavatyātmaiva sukhaduḥkhayoḥ kartā nānya iti, karmātmakatvācca hetvādibhiryuktaḥ sarvaloko/ahamiti viditvā jñānaṃ pūrva mutthāpyate/apavargāyeti—a vivid description of the self-realized state in which one develops a cosmic individuality of oneness with the universe.
20 CS. śā. 1.138, 139, ātmendriyamanorthānāṃ sannikarṣāt pravartate, sukhaduḥkha manārambhādātmasthe manasi sthire, nivartate tadubhayaṃ vaśitvaṃ copajāyate, saśarīrasya yogajñāstaṃ yogamṛṣayo viduḥ—a very clear and lucid definition of the state of yoga, characterized by liberation in the embodied state.
21 CS. śā. 1.141, ityaṣṭavidhamākhyātaṃ yogināṃ balamaiśvaram, śuddhasattva samādhānāttat sarvamupajāyate—one enters into the state of yoga and obtains higher mental powers when the mind is calmed and quietened.
22 CS. ci. 1.4.46, bhiṣagapyāturān sarvān svasutāniva yatnavān, ābādhebhyo hi saṃrakṣedicchan dharmamanuttamam—this describes the responsibility of the physician to look after the patient like his own son, which is much like how a teacher looked after his disciple in ancient times.
23 CS. śā. 1.94, hantītyuktaṃ cikitsā tu naiṣṭhikī yā vinopadhāṃ—the definition of the higher form of spiritual healing.
24 AH. śā. 1.30, icchetām yādṛśaṃ putraṃ tadrūpacaritāṃśca tau, cintayetāṃ, janapadāṃ stadācāraparicchadau—instructions to expectant parents to visualize the desired qualities of the progeny they wish to be born to them.
25 AH. ut. 1.42−49, lists several formulations that enhance the higher mental functions.
26 Dalhana on SS. sū. 2.3, medhā granthāva dhāraṇakarṣaṇasāmarthyaṃ; Hemadri on AH, sū. 5.37, upadiṣṭagrahaṇe śaktiḥ dhīḥ, gṛhītasya vicchedena dhārayituṃ śaktiḥ smṛtiḥ, avicchedena medhā—these are two definitions of medhā in two different contexts.
27 AH. ut. 39. 78, 175 may be referred as examples of two formulations that enhance smṛti in a profound manner.
28 CS. vi. 8.4, evam guṇo hyācāryaḥ sukṣetramārtavo megha iva sasyaguṇaīḥ suśiṣyamāśu vaidyaguṇaiḥ saṃpādayati—the ideal teacher is portrayed as a facilitator of learning.
29 Dalhana’s comments on SS. sū. 1.4, vatsāḥ iti pakṣapātātiśayatvasūcakaṃ saṃbodhanaṃ, athavā vatsāḥ prathamavayaso gavām putrāḥ, vatsāḥ iva vatsāḥ, anena viśeṣaṇena prathamavayastvaṃ putrasādṛśyaṃ damanīyatvaṃ ca sūcayati—an elaboration of the concept of vātsalya, the sentimental relationship between the teacher and the disciple.
30 AS. sū. 2.12, śastraṃ śāstrāṇi salilaṃ guṇadoṣapravṛttaye, pātrāpekṣīṇyataḥ prajñām bāhuśrutyena bṛmhayet—the importance of bestowing knowledge on the right person.
31 CS. vi. 8.4, ...tato/nantaramācāryaṃ parīkṣeta—instruction to examine the teacher.
32 CS. śā. 1.1, questions about the true nature of the self.
33 Chakrapani’s comments on CS. si. 1.5, apraduṣṭena bhāvena prasannenāntarātmanā, śiṣyena samyaṅpṛṣṭhasya gurorbuddhiḥ prakāśate—guidelines on how to ask a question of the teacher to get an effective response.
34 AH. sū.1 rajastamaśca manaso dvau ca doṣāvudāhṛtau, and 1.26, dhīdhairyātmādi vijñānaṃ manodoṣauṣadhaṃ paraṃ, CS. śā. 4.36, trividhaṃ khalu sattvaṃ, śuddhaṃ, rājasaṃ, tāmasaṃ ceti, tatra śuddhamadoṣamākhyātaṃ kalyāṇāṃśatvāt, rājasaṃ sadoṣamākhyātaṃ roṣāṃśatvāt, tāmasamapi sadoṣamākhyātaṃ mohāṃśatvāt—various references to the influence of rajas and tamas on mental states.
35 CS. sū. 1.23, tasmai provāca bhagavānāyurvedaṃ śatakratuḥ, padairalpaiḥ matiṃ buddhvā vipulām paramarṣaye—Indra expounds on Āyurveda to the sage Bharadvāja very concisely.
36 CS. sū. 1.32, buddherviśeṣastatrāsīnnopadeśānta raṃ muneḥ, tantrasya kartā prathamamagniveśo yato/bhavat—a difference in the quality of the intellect makes Agniveśa more successful than his counterparts who received the same teaching from the sage Ātreya.
37 CS. vi. 8.8, ... adhyāpane kṛtabuddhirācāryaḥ śiṣyamevāditaḥ parīkṣeta—instruction to the teacher to examine the student before initiation.
38 CS. vi. 8.3, trividhaśiṣyabuddhihitaṃ—the ideal text should aim to give an exposition that can be understood by all three types of disciples.
39 CS. sū. 4.20, etāvanto hyalamalpabuddhīnām vyavahārāya, buddhimatām ca svālakṣaṇy ānumānayuktikuśalānāmanuktārthajñānāy eti—the scope for the intelligent student to go beyond the boundaries of the formal teachings.
40 CS. sū. 30. sa cādhyetavyo brāhmaṇarājanyavaiśyaiḥ, tatrānugrahārthaṃ prāṇinām brahmaṇaiḥ, ārakṣārthaṃ rājanyaiḥ, vṛttyarthaṃ vaiśyaiḥ, sāmānyato vā dharmārthakāmaparigrahārthaṃ sarvaiḥ—the knowledge of Āyurveda can be put to different uses depending on the nature of the person who studies it.