सुभाषितम्

`
vE*kIysu-ai;tsaihTym!
(LITERARY COMPOSITION OF PLEASANT
SPEECH RELATED TO THE PHYSICIAN)
COMPILED BY
DR. BHASKAR GOVIND GHANEKAR
WORD ORDER, MEANING AND

ENGLISH TRANSLATION
BY
DR. DEBABRATA PANDA

M.A.(First class), M.Phil. (Gold Medal), Ph.D. (Advaita Vedanta)
ASSISTANT PROFESSOR IN SANSKRIT
RAJIV GANDHI AYURVEDA MEDICAL COLLEGE, MAHE
APRIL - 2023
WORD ORDER, MEANING AND ENGLISH TRANSLATION BY DR. DEBABRATA PANDA

पट
ु संख्या - 1
(THE LITERARY COMPOSITION OF PLEASANT
CONTENTS
àwmae=Xyay>
vE*kzaSÇiv}anIym! 3-5
Has to know about the medical science related to the physician
iÖtIyae=Xyay>
vE*ks<ihta 5-9
Medical literature related to the physician
t&tIyae=Xyay>
vE*ks<ihtaà[etar> 10-14
Composers of medical literature related to the physician
ctuwaeR=Xyay>
icikTsamahaTMym! 14-18
Importance of treatment
pÂmae=Xyay>
raegaraeGyiv}anIym! 19-28
Has to know about disease and health
;:Qae=Xyay>
Vyayamiv}anIym! 28-34
Has to know about Exercise
sPtmae=Xyay>
àa[ayamiv}anIym! 35-43
Has to know about Pranayama
A:qmae=Xyay>
Snaniv}anIym! 43-50
Has to know about bath
nvmae=Xyay>
ANtbaRýzaEciv}anIym! 50-61
Has to know about the internal & external clinliness
dzmae=Xyay>
jliv}anIym! 61-69
Has to know about water

पट
(THE LITERARY COMPOSITION OF PLEASANT
CONTENTS
एकादशोऽध्यायः
अन्नविज्ञानीयम ् 3-5
Has to know about the food
द्वादशोऽध्यायः
विविधाशीतपीतविज्ञानीयम ् 3-5
Has to know about the Food and Drinks
त्रयोदशोऽध्यायः
भोजनविवधविज्ञानीयम ् 3-5
Has to know about the technique of food
चतदु श
द ोऽध्यायः
जीर्ादजीर्दविज्ञानीयम ् 3-5
Has to know about the Digestion and Indigestion
पञ्चदशोऽध्यायः
वपपासाक्षधु ाविज्ञानीयम ् 3-5
Has to know about the Thrist and Hunger
षोडशोऽध्यायः
भोज्यद्रव्यस्वादुताविज्ञानीयम ् 3-5
Has to know about the Taste and Tastelessness
सप्तदशोऽध्यायः
ु
मद्यगर्दोषविज्ञानीयम ् 3-5
Has to know about the merit and demerit of Alcholal
अष्टादशोऽध्यायः
न ैविकब्रह्मचयदविज्ञानीयम ् 3-5
Has to know about the Celibacy
एकोनवििंशवतः अध्यायः
िैिाविकब्रह्मचयदविज्ञानीयम ् 3-5
Has to know about the Celibacy of Householders
वििंशवतः अध्यायः
विषयविज्ञानीयम ्
Has to know about Sensory pleasours

पट
` ïI g[ezay nm>
àwmae=Xyay>
vE*kzaSÇiv}anIym!
Has to know about the medical science
ihtaiht< suo< Ê>omayuStSy ihtaihtm!,

man< c t½ yÇaeKtmayuveRd> s> %Cyte.1.
ANvy> (Word order):
ihtaiht< suo< Ê>omayu>, tSy (Aayu;>) ihtaiht< man< c t½ yÇaeKt< s> AayuveRd> %Cyte.
pdawR> (Meaning of the word):

iht = favourable Aiht< = unfavourable suo< = happiness Ê>om! = sadness Aayu> = life span tSy =
of that iht = favourable Aiht< = unfavourable, man< = measure c = and tt! = that (these) c =
and yÇ = where %Ktm! = told (narrated) AayuveRd> = Ayurveda s> = that %Cyte = called.
Anuvad> (Translation):
Life span is favourable, unfavourable, happiness and sadness. Where favourable, unfavourable
and measure of that (life span) has narrated that is called Ayurveda.
kayvaGbuiÏiv;ya ye mla> smupiSwta>,

icikTsal][aXyaTmzaSÇESte;a< ivzuÏy>.2.
ANvy> (Word order):
kayvaGbuiÏiv;ya> ye mla> smupiSwta> te;a< ivzuÏy> icikTsal][aXyaTmzaSÇE> (-viNt).

kay = body vak! = speech buiÏ = intellect iv;ya = the objects (on these matters, about) ye =
which (what else) mla> = demerits smupiSwta> = associates (presents), icikTsa = science of
treatment l][ = science of grammar AaXyaTmzaSÇE> = science of spiritual te;a< = of them
ivzuÏy> = purification.
What else the demerits associated in body, speech and intellect purification of them by science
of medicine, science of grammar and science of spiritual.

पट
iÖtIyae=Xyay>
vE*ks<ihtaiv}anIym!
Has to know the medical literature
Aw mEÇIpr> pu{ymayuveRd< punvRsu>,
iz:ye_yae dTtvan! ;f!_y> svR-UtanukMpya.2.
ANvy> (Word order):

Aw mEÇIpr> punvRsu> svR-UtanukMpya pu{ym! AayuveRd< ;f!_y> iz:ye_yae dTtvan!.

Aw = then mEÇIpr> = friendly pu{ym! = sacred AayuveRd< = Ayurveda punvRsu> = Punarvasu, iz:ye_yae
= for students dTtvan! = given ;f!_y> = six svR-UtanukMpya = for sympathy to all the living
being.
Then friendly Punarvasu has given the sacred Ayurveda to six students for sympathy to all the
living being.
A:qa¼s<¢he }ate v&wa àaKtNÇyae> ïm>,

A:qa¼s<¢he=}ate v&wa àaKtNÇyae> ïm>,7.
ANvy> (Word order):
A:qa¼s<¢he }ate àaKtNÇyae> ïm> v&wa, A:qa¼s<¢he A}ate àaKtNÇyae> ïm> v&wa.

A:qa¼s<¢he = In Ashtanga Samgraha }ate = in knowing àaKtNÇyae> = prior two doctrines ïm> =
effort v&wa = vain (purposeless), A:qa¼s<¢he = Ashtanga Samgraha A}ate = in unknowing
àaKtNÇyae> = prior two doctrines ïm> = effort v&wa = vain (purposeless).
Having knowing (about) the Ashtangasamgraha, effort on prior two doctrines is vain. Having
unknowing (ignorance) (about) the Ashtangasamgraha, (then also) effort on prior two doctrines
is vain.
------o------

पट
t&tIyae=Xyay>
vE*ks<ihtaà[etar>
Has to know the composer of Medical literature
ywa is<hae m&geNÔa[a< ywa=nNtae -uj¼me,
devana< c ywa zM-uStwa==Çeyae=iSt vE*ke.
ANvy> (Word order):

ywa m&geNÔa[a< is<hae, ywa -uj¼me AnNtae, ywa devana< c zM-u>, twa vE*ke AaÇeyae=iSt.

ywa = as m&geNÔa[a< = among the animals is<hae = lion ywa = as -uj¼me = among the snakes AnNtae
= Shesha ywa = as devana< = among the Gods c = and zM-u> = Shiva twa = like that vE*ke = in
medical science AaÇeyae = Atreya AiSt = become
As the lion among the animals, as the Shesha among the snakes, as Shiva among the Gods, like
that Atreya become in medical science.
ctuwaeR=Xyay>
icikTsamahaTMym!
The importance of treatment
#h cTvair danain àaeKtain prmi;Ri->,
ivcayR nanazaSÇai[ zmR[e=Ç prÇ c.
-Ite_yía-y< dey< Vyaixte_yStwaE;xm!,
deya iv*aiwRne iv*a deymÚ< ]uxature.

ANvy> (Word order):
AÇ prÇ c zmR[e prmi;Ri-> nanazaSÇai[ ivcayR #h cTvair danain àaeKtain. -Ite_yía-y< deym!, twa
Vyaixte_y> AaE;xm! (deym!), iv*aiwRne iv*a deya, ]uxature AÚ< deym!.
prmi;Ri-> = by the great sages zmR[e = for happiness AÇ = in this matter prÇ = other than this
world c = and nanazaSÇai[ = many sciences ivcayR = having discussed #h = in this world

पट
cTvair = four kinds of danain = reward àaeKtain = naratted. -Ite_y> = though who panic c =
and A-ym! = confidence deym! = has to provide, twa = like that Vyaixte_y> = though who
diseased AaE;xm! = medicine (deym!), iv*aiwRne = though who apt of knowledge iv*a =
knowledge deya = endow with, ]uxature = though who feel hunger AÚm! = food deym! = make
available.
In this matter of happiness, having discussed the many sciences (there are) four kinds of
rewards has narrated by the sages in this world and other than this world. Has to provide the
confidence though who panic, like that to medicine though who diseased, make available the
food though who feel hunger, endow with knowledge though who apt of knowledge.
siNt danaNynekain ik< tEStuCD)làdE>,
A-IitdantuLy< tu prmek< n iv*te.

ANvy> (Word order):
Anekain danain siNt, ik< tE> tuCD)làdE> (-viNt), A-IitdantuLy< tu prm! @k< n iv*te,
Anekain = various/ many danain = rewards siNt = are, ik< = which tE> = by these tuCD)làdE> =
by producing (giving) worthless (insignificant) result (-viNt) A-IitdantuLy< = equal to the gift
like confidence tu = but prm! = highest higher than superior to @km! = identical/ not
accompanied by any one/ the same/one and the same n = not iv*te = available.
Various rewards are there. Wheather insignificant results produce by these? But the identical to
the gift like confidence, equal to the gift like confidence or superior to the gift like confidence
is not available.
pÁcmae=Xyax>
raegaraeGyiv}anIym!
Has to know the disease and health
sÅv< rjStm #it mansa> SyuSÇyae gu[a>,

te;a< gu[ana< saMy< yÄda÷> SvSWyl][m!.
ANvy> (Word order):
sÅv< rjStm #it Çy> mansa> gu[a> (-viNt), yt! te;a< gu[ana< saMy< (-vit) tt! SvSWyl][m! Aa÷>.

पट
sÅvm! = Sattva rj> = Rajas tm = Tamas #it Çy> = three mansa> = mental gu[a> = qualities
(-viNt), yt! = when te;am! = of these gu[anam! = qualities saMym! = equilibrium (-vit) tt! = that
SvSWyl][m! = indication of health Aa÷> = called.
Sattva, Rajas and Tamas are the three qualities. When the equilibrium of these qualities that is
called the indication of health.
smdae;> smai¶í smxatumli³y>,

àsÚaTmeiNÔymna> SvSw #Tyi-xIyte.
ANvy> (Word order):
smdae;> smai¶í smxatumli³y> àsÚaTmeiNÔymna> SvSw #Tyi-xIyte.
smdae;> = equlibrium of vata, pitta and kapha smai¶> = equilibrium of digestive fire c = and
smxatumli³y> = equilibrium of bodily elements and the process of excrement àsÚaTmeiNÔymna>
= happiness of mind, sense organs and self SvSw = health #त्यi-xIyte = called.
Equlibrium of vata, pitta and kapha, equilibrium of digestive fire, equilibrium of bodily
elements and the process of excrement and happiness of mind, sense organs and self is called
health.
;:Qae=Xyay>
Vyayamiv}anIym!
Has to know about exercise
tulæmgu[ak;Rxnurak;R[aidi->,
Aayamae ivivxm¼ana< Vyayam> #it kIitRt>.

ANvy> (Word order):
tulæmgu[ak;Rxnurak;R[aidi-> ivivxm¼anam! Aayamae Vyayam> #it kIitRt>.

पट
tulæm = rotating the mace gu[ = thread/string Aak;R = withdrawing xnu> = bow Aak;R[aidi-> =
by drawing ivivxm! = different A¼anam! = parts Aayamae = stretch/restrain Vyayam> = excercise #it
kIitRt> = emphasized/asserted.
Stretching the different parts of body by rotating the mace, withdrawing the thread, drawing
the bow etc is emphasized as exercise.
znErwR> znE> pNwa> znE> pvRtmaéhet!,
znEivR*a c xmRí Vyayamí znE> znE>.

ANvy> (Word order):
znErwR>, znE> pNwa>, znE> pvRtmaéhet! ,znEivR*a c xmRí, Vyayamí znE> znE>.
znE> = slowly AwR> = wealth znE> = slowly pNwa> = way znE> = slowly pvRtm! = mountain Aaéhet!
= has to climb znE> = slowly iv*a = knowledge c = and xmR> = merit c = and Vyayam> =
exercise c = and znE> znE> = slowly.
Slowly (to acquire) wealth, slowly (to walk) on the way, has to climb the mountain slowly, has
(to acquire) knowledge and merit and has to do the exercise slowly.
medaeCDedk«zaedr< l"u -vTyuTwanyaeGy< vpu>,
sÅvanamip lúyte ivk«itmi½t< -y³aexyae>,
%Tk;R> s c xiNvna< yid;v> isXyiNt lúye cle,
imWyEv Vysn< vdiNt m&gyamI†iGvnaed> kut>.

ANvy> (Word order):
(Vyayame) vpu> medaeCDedk«zaedr< l"u %TwanyaeGy< -vit, -y³aexyae> sÅvana< ivk«itmi½tm! Aip lúyte,
yt! #;v> cle lúye isXyiNt s c xiNvna< %Tk;R>, m&gyam!! imWyEv Vysn< vdiNt, #†k! ivnaed> kut>.
(Vyayame) vpu> = body med> = fat %CDed> = reduce k«zaedrm! = thin stomach l"u = lightness
%TwanyaeGym! = capable for effort -vit = become, -y³aexyae> = fear and angry sÅvana< = of living
being ivk«itmt! = possessing upset ictm! = mind Aip = also lúyte = observe, yt! = when #;v>
= arrows cle = in moving lúye = in mark isXyiNt = succeed s = that c = and xiNvnam! = archer
%Tk;R> = excellence/brilliance, m&gyam!! = hunting/chase imWya = fruitless @v = only Vysnm! =
amusement vdiNt = notify, #†k! = such as ivnaed> = enjoyment kut> = where.

पट
(By exercise/hunting) fat is reducing, stomach become thin and body becomes light and
capable for effort. Also observe the upset mind of fear and angry of living being. When arrows
succeed in the moving mark and that is the excellence of an archer. (It is) notifying that
amusement of chase is fruitless. Where (to be found) such an enjoyment?
sPtmae=Xyay>
àa[ayamiv}anIym!
Has to know about Pranayama
vayuStNÇyNÇxr> àvtRkíe:qanamu½avcana< inyNta à[eta c mns> sveRiNÔya[amuÄejk>
sveRiNÔyawaRnami-vaeFa Aayu;ae=nuv&iÄàTyy-Ut>.
ANvy> (Word order):
vayuStNÇyNÇxr>, (vayu>) %½avcana< ce:qana< àvtRk>, mns> inyNta à[eta c, sveRiNÔya[amuÄejk>,
sveRiNÔyawaRnami-vaeFa, Aayu;ae=nuv&iÄàTyy-Ut>.
vayu = vata tNÇyNÇxr> = holds structure and àvtRk> = initiator ce:qanamu½avcana< = of upward
and downword efforts inyNta = controller à[eta = originator c = and mns> = of mind
sveRiNÔya[am! = about all the sense organs %*aejk> = stimulator sveRiNÔyawaRnam! = about all
the sense organs towards the objects Ai-vaeFa = carrier (conveyer) Aayu;> = of life span
Anuv&iÄ = follower (continuous) àTyy-Utae = principal cause,

Vata holds the structure and functions, vata itself initiator of upwords and downwords
efforts, controller and originator of mind, stimulator of all the sense organs and objects,
carrier of all the sense organs towards the objects, prime cause to continue of life span.
yavt! vayu> iSwtae dehe tav¾IvnmuCyte,
mr[< tSy in:³aiNtSttae vayu< inraexyet!.

ANvy> (Word order):
yavt! vayu> dehe iSwtae tav¾IvnmuCyte, tSy in:³aiNt> mr[m!, ttae vayu< inraexyet!.

पट
yavt! = how long vayu> = vata dehe = in the body iSwt> = subsist tavt! = till that jIvnm! = life
%Cyte = called, tSy = his in:³aiNt> = departed mr[m! = death, tt> = therefore vayum! = to vata
inraexyet! = has to restrain.
How long Vata subsit in the body till that is called life. His departed is death. Therefore has to
restrain the Vata.
ywa is<hae gjae Vyaºae -vet! vZy> znE> znE>,

twEv seivtae vayurNywa hiNt saxkm!.
ANvy> (Word order):
ywa is<hae gjae Vyaºae znE> znE> vZy> -vet!, twEv vayu> seivt>, ANywa saxk< hiNt.
ywa = as is<h> = lion gj> = elephant Vyaº> = tiger znE> znE> = slowly vZy> = humbled -vet! =
should, twEv = in such manner vayu> = vata seivt> = practised, ANywa = otherwise saxkm! = to
a Yogi hiNt = kill/injure.
As the Lion, Elephant or Tiger should humble slowly. In such manner vata should practice.
Otherwise (it) injures to a Yogi.
A:qmae=Xyay>
Snaniv}anIym!
Has to know about bath
õan< nam mn> àsadjnn< Ê>SvßivXv<snm!,
zaEcSyaytn< mlaphr[< s<vxRn< tejs>.
êp*aetkr< irpuàmwn< kamai¶s<dIpnm!,
narI[a< c mnaehr< ïmhr< õane dzEte gu[a>.

ANvy> (Word order):
õan< nam mn> àsadjnn< Ê>SvßivXv<snm! zaEcSyaytn< mlaphr[< tejs> s<vxRn< êp*aetkr< irpuàmwn<
kamai¶s<dIpn< narI[a< c mnaehr< ïmhrm! #it @te dzgu[a> õane (-viNt).

पट
õanm! = bath nam = named mn> = mind àsadjnnm! = causing/producing tranquility
Ê>SvßivXv<snm! = perishing the terrible dream zaEcSyaytnm! = abode of cliliness mlaphr[m! =
removing the impurities tejs> = brilliance s<vxRn< = increasing êp*aetkrm! = illuminating the
beauty irpuàmwnm! = injuring to the enemy kamai¶s<dIpnm! = stimulating/inflaming the fire of
love/passion narI[a< = women c = and mnaehrm! = fascinating/attractive ïmhrm! = removing the
exertion/fatigue #it @te = these dzgu[a> = ten qualities õane = in bath (-viNt).
The name bath is causing tranquillity in mind, perishing the terrible dream, abode of
cleanliness, removing the impurities, increasing brilliance, illuminating the beauty, injurying to
the enemy, inflaming the fire of passion, fascinating to women and removing the exertion these
are the ten qualities in bath.
n õanmacret! -uKTva naturae n mhainiz,
n vasaei-> shajö< naiv}ate jlazye.

ANvy> (Word order):
-uKTva õan< n Aacret!, Aaturae (õanm!) n (Aacret!), mhainiz (õanm!) n (Aacret)! , Aajö< vasaei-> sh
(õanm!) n (Aacret)! , Aiv}ate jlazye (õanm!) n (Aacret)! ,.

-uKTva = after food õanm! = bath n = not Aacret! = should practice, Aaturae = disease (õanm!) n =
not (Aacret!), mhainiz = in midnight (õanm!) n = not (Aacret!), Aajöm! = not cease vasaei-> =
cloths sh = with (õanm!) n = not (Aacret!), Aiv}ate = in unknown jlazye = reservoir/lake
(õanm!) n = not (Aacret)! ,.
One should not practice bath after food, having disease, in midnight, with the cloth which is
not ceasing and in unknown reservoir.
nvmae=Xyay>
ANtbaRýzaEciv}anIym!
Has to know about the internal & external clinliness
AiÑgaRÇai[ zuÏ(iNt mn> sTyen zuÏ(it,
iv*atpae_ya< -UtaTma buiÏ}aRnen zuÏ(it.

पट
ANvy> (Word order):
gaÇai[ AiÑ> zuÏ(iNt, mn> sTyen zuÏ(it, -utaTma iv*atpae_yam! (zuÏ(it), buiÏ}aRnen zuÏ(it.
gaÇai[ = bodies AiÑ> = water zuÏ(iNt = clean, mn> = mind sTyen = by truth zuÏ(it = pure,
-utaTma = living being iv*atpae_yam! = knowledge and meditation zuÏ(it = pure, buiÏ> =
cognition }anen = by knowledge zuÏ(it = pure.
Bodies are getting clean by water. Mind is getting pure by truth. Living beings are getting pure
by knowledge and meditation. Cognition is getting pure by knowledge.
mn> zuiÏí iv}eya xmeR[aXyaTmiv*ya.
ANvy> (Word order):
mn> zuiÏí xmeR[aXyaTmiv*ya iv}eya.
mn> = mind zuiÏ> = pure c = and xmeR[ = by merit AaXyaTmiv*ya = by spiritual knowledge
iv}eya = has to know.
One should know that mind pures by merit and spiritual knowledge.
dzmae=Xyay>
jliv}anIym!
Has to know about water
panIy< àia[na< àa[a> ivñmev c tNmym!,
n ih taeyaiÖna v&iÄ> SvaSwSy VyaixtSy va.
ANvy> (Word order):
àia[na< àa[a> panIym!, ivñ< c tNmym! @v, taeyaiÖna SvaSwSy VyaixtSy va v&iÄ> n ih -vit,

àia[nam! = living being àa[a> = life panIym! = water, ivñm! = the universe c = and tNmym! =
depend on this @v = only, taeyat! = from water ivna = without SvaSwSy = healthy VyaixtSy =
diseased va = or v&iÄ> = behaviour n = not ih = indeed -vit,

पट
Water is the life of living being and the universe is depending this only. Indeed healthy or
diseased could not behave without water.
AjI[eR -e;j< vair jI[eR vair blàdm!,
-aejne cam&t< vair -aejnaNte iv;àdm!.
ANvy> (Word order):
AjI[eR vair -e;j< (-vit), jI[eR vair blàd< (-vit), -aejne c vair Am&t< (-vit), -aejnaNte vair iv;àd<
(-vit).
AjI[eR = in indigestion vair = water -e;jm! = medicine (-vit), jI[eR = in digestion vair = water
blàdm! = provides strength (-vit), -aejne = in between food c = and vair = water Am&tm! =
nectar (-vit), -aejnaNte = after food vair = water iv;àdm! = makes poison (-vit).
Water becomes medicine in indigestion. Water provides strength in digestion. Water become
nectar in between food and water makes poison after food.
एकादशोऽध्यायः
अन्नविज्ञानीयम ्
Has to know about the food
अन्नाद ् भूतावन जायन्ते, जातान्यन्नेन िधन्त

द े।
अद्यतेऽवि च भूतावन तस्मादन्निं तदुच्यते।।
अन्वयः (Word order):

् अन्नम
अन्नाद ् भूतावन जायन्ते, जातावन अन्नेन िधदन्त े । भूतावन अद्यतेऽवि च । तस्मात तत ् ्
उच्यते
।।
पदार् दः (Meaning of the word)

अन्नाद ् – from food भूतावन - living being जायन्ते – originates जातावन -those that are
originates अन्नेन – by food िधदन्त े – increase (nurtured) भूतावन – living creature अद्यते – is
consumed अवि – consumes च – and तस्मात –् therefore तत –् that अन्नम –् food उच्यते – called

पट
ु
अनिादः (Translation):
Livig beings are born from food. Those that are originates are nurtured by food. That
is called annam because living beings are consumes it and consumed by it.
ु
अद्यते विवधिद ् भक्तमवि भोक्तारमन्यर्ा ।
ु िं स्वास्थ्यपदिं पूिम
आयष्य ् तम ।।
द न्यर् ैिेतरत स्मृ ्

ु
विवधिद ् भक्तम ्
अद्यते ्
। अन्यर्ा भोक्तारम अवि ् ष्य
द आय
। पूिम ्
ु िं स्वास्थ्यपदम इतरत ्
अन्यर्ा ्
एि स्मृतम ।।

ु म ् - swallowed or eaten up अद्यते is consumed । अन्यर्ा –
विवधिद ् – systematically भक्त
otherwise भोक्तारम ् – to eater अवि - eats। पूिम
द ् – at first आयष्य
ु िं - Promoting long life
स्वास्थ्यपदम ् – preserves health इतरत ् – opposite अन्यर्ा – otherwise एि – like that स्मृतम ् -
mentioned (called)।
ु
Systematically eaten up is consumed. Otherwise eats to eater. Atfirst promote the long
life and preserves health otherwise opposite only, like that (people) called.
द्वादशोऽध्यायः
विविधाशीतपीतविज्ञानीयम ्
Has to know about the
ु
को वि तलामवधरोिवत ु
शवचना सिजमधरेु र् ।
ु
तप्तिं विकृ तिं मवर्तिं तर्ावप यत्स्नेिमविरवत ।।

तप्तिं विकृ तिं मवर्तिं तर्ावप यत्स्नेिमवु िरवत (तादृशेन) सिजमधरु ेर् शवु चना (दुग्धेन) को वि तल
ु ामवधरोिवत ।

तप्तम ् –heated (boiled) विकृ तम ् – deformed मवर्तम ् – churned तर्ावप – even though यत ् –
which स्नेिम ् – viscidity उविरवत – produces (तादृशेन) सिज – natural (inherent) मधरु ेर् – by
ु ाम ् – compare (consider
sweenness शवु चना – by pure (दुग्धेन) कः – who वि – indeed तल
equal) अवधरोिवत – ascend (birth)।
ु
Who indeed ascend to consider equal (with milk) having pure and by inherent
sweetness? Which produces viscidity even though churned, deformed and boiled.

पट
कै लासे यवद तक्रमवि वगरीशः वकिं नीलकण्ठो भिेत ्
िैकुण्ठे यवद कृ ष्णतामनभिे
ु दद्यावप वकिं के शिः
इन्द्रो दुभदगतािं क्षयिं वद्वजपवतलदम्बोदरत्विं गर्ः
कुवित्वः च कुबेरको दिनतामविश्च वकिं विन्दवत

यवद कै लासे तक्रमवि वकिं वगरीशः नीलकण्ठो भिेत ?् यवद िैकुण्ठे (तक्रमवि) वकिं के शिः अद्यावप कृ ष्णतामनभु िेत ् ?
वकिं इन्द्रो दुभदगताम, ् (वकिं )वद्वजपवतः क्षयम, ् (वकिं ) गर्ः लम्बोदरत्वम, ् (वकिं ) कुबरे कः कुवित्वः च, (वकिं ) अविः च दिनतािं
विन्दवत ?

यवद – if कै लासे – in Kailash तक्रम ् – butter milk अवि – is (available) वकिं – in the sense of
possibility वगरीशः – Mahadeva नीलकण्ठः - blue throat भिेत ् - become यवद – if िैकुण्ठे – in
Vaikuntha (तक्रमवि – buttermilk is) वकिं – in the sense of possibility के शिः - Krishna अद्यावप
– even now कृ ष्णताम ् – blackness अनभिे
ु त ् - become इन्द्रः _ Indra दुभदगताम ् - unfortunate
वद्वजपवतः - Chandra क्षयम ् - decline गर्ः – Ganesha लम्बोदरत्वम ् – big stomatch कुबरे कः –
Kubera कुवित्वः - leprosy च - and अविः – Agnidev च – and दिनताम ् - burning विन्दवत –
obtaining
ु
If buttermilk is possible in Kailash whether mahadev should have blue throat? If
(buttermilk) is in Vaikuntha (whether) enen now Krishna become blackness?
(whether) Indra gains unfortunate? (whether) Chandra receives decline? (whether)
Ganesha obtains long stomatch? Kubera obtains leprosy? And (whether) Agnidev
getting burningness?
त्रयोदशोऽध्यायः
भोजनविवधविज्ञानीयम ्
Has to know about the procedure of (to eat) food
ु वनिन्त्यसून|्
प्रार्ाः प्रार्भृतामन्निं तदयक्त्या
ु क्त
विषिं प्रार्िरिं तच्च यवक्तय ु िं रसायनम॥् (Char. Samh. 24. 59-60)

ु ा असून ् वनिवन्त । तत ् विषिं प्रार्िरिं (भिवत) यवु क्तयक्त
अन्निं प्रार्भृतािं प्रार्ाः । अयक्त्य ु िं च तत ् (अन्नम)् रसायनम ्
(भिवत)॥

पट
अन्नम –् food प्रार्भृताम –् living being प्रार्ाः - life अयक्त्य
ु ा – by improper तत ्– that (food) विषम ्
– poison प्रार्िरम –् causing death असून –् life वनिवन्त - destroy यवु क्तयक्त
ु म –् skillfull (proper) च
्
– and तत (अन्नम)् – that रसायनम –् drug (भिवत)॥
ु
Food is the life of living beings. Improper food is destroying life. That (improper
food) is poison and the cause of death and that skillfull is drug.
आढ्यानािं मािंसपरमिं मध्यानािं गोरसोिरम ।्
त ैलप्रायिं दवरद्रार्ािं भोजनिं भरतषदभ ॥

्
भरतष दभ! आढ्यानािं मािंसपरमिं भोजनिं (भिवत)। मध्यानािं गोरसोिरम (भोजनिं भिवत)। दवरद्रार्ािं तल
ै प्रायिं (भोजनिं भिवत)
िे भरतष दभ !- Oh King! आढ्यानाम ् – rich family (richly endowed) मािंसपरमम ् – adequate in
meat भोजनम ्– food (भिवत) । मध्यानािं – middle class गोरसोिरम ्– dominant in milk product
(भोजनिं भिवत) । दवरद्रार्ाम –् poor people तल
ै प्रायम –् abudance (excess) in oil (भोजनिं भिवत) ।
ु
Oh King! Food of rich family is adequate in meat. Food of middle class is dominant in
milk product. Food of poor people is abudance in oil.
ु ।
भोजनान्ते च वकिं पेय िं जयन्तः कस्य िै सतः
्
कर्िं विष्णपु दिं प्रोक्तिं तक्रिं शक्रस्य दुलदभम ॥

्
ु ? विष्णपु दिं कर्िं प्रोक्तिं ? तक्रिं शक्रस्य दुलदभम ॥
भोजनान्ते च वकिं पेय?िं जयन्तः कस्य िै सतः

भोजनान्ते – After food च – and वकिं – what पेयिं – should drink? जयन्तः – Jayanta कस्य – whose
ु – son विष्णपु दिं –
िै - A particle of affirmation or certainty (indeed, truly, forsooth), सतः
Vaikuntha कर्िं - how प्रोक्तिं – narrated (attained) तक्रिं - buttermilk शक्रस्य – Indra दुलदभम ् –
very rare (extraordinary)
ु
What should drink after food? Indeed, whose son is Jayanta? How to attain
Vaikuntha? Buttermilk is rare for Indra.
ु
न भञ्जीतोद्धृ स्नेििं नावतसौवित्यमाचरेत।्
त
नावतप्रगे नावतसायिं न सायिं प्रातरावशतः ।।

ु
उद्धृतस्नेििं न भञ्जीत । अवतसौवित्यिं न आचरेत।् नावतप्रगे नावतसायिं न सायिं प्रातरावशतः

पट
उद्धत ु ीत – should consume
ृ स्नेििं – extracted viscidity न – not भञ्ज अवतसौवित्यिं – excess
satisfaction (quantity) न – not आचरेत –् behave (consume/ indulge) नावतप्रगे – not early in
the morning नावतसायिं – not at the evening time न – not सायिं – evening प्रातरावशतः –
quantity in morning
ु
One should not consume (the food) which is extracted the viscidity. On should not
consume (indulge) excess quanity. One should not eat at sunrise or at sunset.
Consume more at morning, then not at evening.
चतददु शोऽध्यायः
जीर्ादजीर्दविज्ञानीयम ्
Has to know about the digestion and indigestion
ु मन्निं सविचक्षर्ः
सजीर्द ु ु सशावसता
सतः ु ु वितः ॥
स्त्री नृपवतः ससे
ु
सवचन्त्य ु
चोक्तिं सविचायद यत कृ् तिं सदीर्दकाले
ु ्
ऽवप न यावत विवक्रयाम ॥

सज ् , सवु िचक्षर्ः सतु ः, सश
ु ीर्दम अन्निं ु ावसता स्त्री, ससे
ु वितः नृपवतः, सवचन्त्य
ु ु
च उक्तिं , सविचायद यत कृ् तिं, (तत)् सदु ीर्द-
काले अवप विवक्रयाम न् यावत ॥

ु ीर्ं = well digested अन्निं – food सवु िचक्षर्ः = skillfull (clever) ; सतः
सज ु = child सशावसता
ु = well
ु वितः – well procted नृपवतः - king सवचन्त्य
trained (disciplined) स्त्री - wife ससे ु - well
ु
imaginable or conceivable च - and उक्तिं – speech (thought) सविचायद – well deliberated यत ्
– which कृ तिं – performed (तत)् – that सदीर्द
ु काले – very long time also ऽवप = also गते –gone
away ऽवप – also विवक्रयािं = modification (harm/ agitation) न यावत = not going
ु
Well digested food, intelligent child, well disciplined woman, well protected king,
well conceivable thought, that performed (deed) which is well deliberated (work
which is done wisely), gone away very long time also not going to make any
modification (problem).
विद्यार्ातो ह्यनभ्यासः स्त्रीर्ािं र्ातः कुच ैलता ।
व्याधीनािं भोजनिं जीर्ं शत्रोर्ादतः प्रपञ्चता ।।

अनभ्यासः वि विद्यार्ातः । कुचल
ै ता स्त्रीर्ािं र्ातः । जीर्ं भोजनिं व्याधीनािं (र्ातः ) । शत्रोर्ादतः प्रपञ्चता ।।

पट
अनभ्यासः – lack of revision वि – indeed विद्यार्ातः – harmful (drawback) for education ।
कुच ैलता – dirty (disorderly) cloth स्त्रीर्ािं – of a woman र्ातः – harmful (abstruct the
dignity) । जीर्ं - digested भोजनिं – food व्याधीनािं – for disease (र्ातः) – keep away । शत्रोर्ादतः –
destructive for enemy प्रपञ्चता – development of strength।।
ु
Lack of practice is the drawback for education. Disorderly cloth is the abstruct the
dignity of woman. Digested food keeps away (for) the disease. Development of
strength is destructive for enemy.
पञ्चदशोऽध्यायः
वपपासाक्षधु ाविज्ञानीयम ्
ु
मरुस्थल्ािं यर्ा िृवष्टः क्षधाते भोजनिं तर्ा ।
दवरद्रे दीयते दानिं सफलिं पाण्डुनन्दन ||

िे पाण्डुनन्दन ! यर्ा मरुस्थल्ािं िृवष्टः, क्षधु ाते भोजनिं , तर्ा दवरद्रे दीयते दानिं सफलिं (भिवत) ||

िे पाण्डुनन्दन ! – Oh Son of Pandu यर्ा – as मरुस्थल्ािं – desert place (dry place) िृवष्टः – shower
ु
(rain) तर्ा – like that क्षधाते – suffering in hunger भोजनिं - food, दवरद्रे – in poor (needy) दीयते
– provides दानिं – gift सफलिं – success (fruitful) (भिवत - become) ||
ु
Oh Arjuna! As the shower in desert place, food in sufferer to hunger, like that gift
provides in needy become fruitful.
तात्पयदम-्
िे यवु धविर, यर्ा जलरवितदेश े िषदर्ने िृवष्टः सफला भिवत, भोजन ेच्ोः अन्नदानने क्षधु ावनिारर्ेन च अनन्दानिं सफलिं
भिवत, तर् ैि वनधदनाय दििं दानिं सफलिं भिवत। (जलिं यत्र प्रभूत िं तत्र िृष्टये न कोऽवप आतदः। अन्निं खावदत्वा यः तृप्तः तस्य
् याित।)
अन्नस्यािश्यकता नावि। तर् ैि धवनकाय धनदानेन न लाभः। यत्र यन्नावि, तत्र तद्दातव्यम इवत ्
अशनाया िै पाप्मामवतः ।।

अशनाया – hunger िै – indeed पाप्मा – commiting sin मवतः – mind (intention)।।
ु
Indeed, sinful mind of a hunger.

पट
(Hunger is responsible for not discriminate good or bad. Indeed, mind is commiting
sin for hunger.)
षोडशोऽध्यायः
भोज्यद्रव्यस्वादुताविज्ञानीयम ्
व्यसनानन्तरिं सौख्यिं स्वल्पमप्यवधकिं भिेत ्

कषायरसमासाद्य स्वाद्वतीिाम्ब ु विन्दते ।।

व्यसनानन्तरिं स्वल्पिं सौख्यम अवप अवधकिं भिेत ।् कषायरसमासाद्य अम्ब ु अतीि स्वादु विन्दते ।।
व्यसनानन्तरिं – after the misfortune (distress) स्वल्पिं – little सौख्यम – happiness (falicity)अवप –
also अवधकिं – surplus भिेत ् - become कषायरसमासाद्य – having consume the Astringent
flavour अम्ब ु – water अतीि – excessively (quite) स्वादु – sweet flavour (pleasig) विन्दते -
obtain।
ु
After the misfortune, little happiness also become surplus. Having consume the
astringent flavour, water obtain excessively sweet favour.
अभ्यासेन कटुद्रव्यिं भित्यवभमतिं मनु े ।
अन्यस्म ै रोचते वनम्बिं त्वन्यस्म ै मध ु रोचते ॥
्
िे मनु े अभ्यासेन कटुद्रव्यम अवभमतिं भिवत ।अन्यस्मै वनम्बिं रोचते त्वन्यस्मै मध ु रोचते ॥
िे मनु े – Oh sage! अभ्यासेन – by practice कटुद्रव्यम ् – pungent flavour अवभमतिं - agreeable,
desirable भिवत – become अन्यस्मै – for other वनम्बिं – Neem रोचते - liking त्वन्यस्मै – but for
others मध ु – honey रोचते - liking॥
ु
Oh Sage! Substance of pungent flavour become agreeable by practice. Neem is liking
by others and honey is prefer by others.

पट
सप्तदशोऽध्यायः
ु
मद्यगर्दोषविज्ञानीयम ्
Has to know about the merits and demerits of alhocal
वकन्त ु मद्यिं स्वभािेन यर् ैिान्निं तर्ा स्मृतम ।्

ु क्त
अयवक्तय ु िं रोगाय, यवक्तय
ु क्त ु िं यर्ाऽमृत िं ।।

वकन्त ु मद्यिं स्वभािेन यर्िै ान्निं तर्ा स्मृतम ।् अयवु क्तयक्त
ु िं रोगाय, यवु क्तयक्त
ु िं यर्ाऽमृत िं ।।

वकन्त ु – but मद्यिं – alcohol स्वभािेन – by nature यर्िै ान्निं – as it is food तर्ा – like that स्मृतम ् –
remembered (called) । अयवु क्तयक्त
ु िं – improper use रोगाय – for disease यवु क्तयक्त
ु िं – proper use
यर्ा – as अमृतम -् nectar ।।
ु
But it is remembered that alcohol by nature is as like as food. when used
inappropriately use is for getting disease, using appropriately is like nectar.
न पश्यवत च जन्मान्धः कामान्धो न ैि पश्यवत ।
मदोन्मिा न पश्यवन्त अर्ी दोषिं न पश्यवत ॥

जन्मान्धः च न पश्यवत । कामान्धो न ैि पश्यवत । मदोन्मिाः न पश्यवन्त अर्ी दोषिं न पश्यवत ॥

जन्मान्धः – blind by birth च – and न – not पश्यवत - seeing। कामान्धो – blind by lust (love) न ैि –
not at all पश्यवत - seeing । मदोन्मिाः – furious by intoxication (wild by lust) न – not पश्यवन्त
– seeing अर्ी – objects दोषिं – fault न – not पश्यवत - seeing ॥
ु
Those who blind by birth cannot see, similarly those who blind by lust cannot see,
those who furious by intoxication cannot see, those who have fault in senseorgans
cannot see.
अष्टादशोऽध्यायः
न ैविकब्रह्मचयदविज्ञानीयम ्
कमदर्ा मनसा िाचा सिादिस्थास ु सिददा ।

सिदत्र मैर्नु त्यागिं ब्रह्मचयं प्रचक्षते ॥

सिददा सिदत्र सिादिस्थास ु कमदर्ा मनसा िाचा मैर्नु त्यागिं ब्रह्मचयं प्रचक्षते ॥
पट
सिददा – always सिदत्र – at all times सिादिस्थास ु – every conditions कमदर्ा – by action मनसा – by
mind िाचा – by speech मैर्नु त्यागिं abandoned the copulation, sexual intercourse ब्रह्मचयं –
celibacy प्रचक्षते - called ॥
ु
Always, all times and every condition abandoned the sexual intercourse is called
celibacy.
ु भाषर्म ।्
"स्मरर्िं कीतदन िं के वलः प्रेक्षर्िं गह्य
सिंकल्पोऽध्यिसायश्च वक्रयावनिृवद िरेि च ॥
ु
एतन्म ैर्नमष्टाङ्गिं प्रिदवन्त मनीवषर्ः ।
विपरीतिं ब्रह्मचयदमेतदेिाष्टलक्षर्म"् इवत ॥

ु भाषर्म ् सिंकल्पोऽध्यिसायश्च वक्रयावनिृवद िरेि च एतत ् अष्टाङ्गिं मैर्नु िं भिवत। एतत ्
"स्मरर्िं कीतदन िं के वलः प्रेक्षर्िं गह्य
् एि ब्रह्मचयदस्य लक्षर्म"् इवत मनीवषर्ः प्रिदवन्त॥
विपरीतम अष्ट

"स्मरर्िं – remembering (thinking of sexual activity) कीतदन िं – conversation (talking of
sexual activity के वलः - Amorous sport (joke, swiming) प्रेक्षर्िं – appearance (seeing the
ु भाषर्म ् – talking privately (opposite sex) सिंकल्पः - expectation of any
sexual activity) गह्य
advantage (planning for coitus) अध्यिसायः- Determination, mental effort or
apprehension (sexual activity) च – and वक्रयावनिृवद िः – fulfilment the action (doing the
sexual intercourse) एि – only च – and एतत ् – this अष्टाङ्गिं – eight parts मैर्नु िं – relating to
copulation (sexual intercourse) भिवत (become) एतत -् this विपरीतम –् opposite अष्ट - eight एि
– only ब्रह्मचयदस्य – celibacy लक्षर्म ् – definition इवत मनीवषर्ः – intelligent people प्रिदवन्त -
telling॥
ु
Intelligent people are telling that remembering, conversation, morous sport, watching,
talking privately, planning, determination (mental effort), sexual intercourse these
eight parts only relating to copulation. Opposite these eight only is the definition of
celibacy.
ु भाषर्िं सिंभोगार्ं रिोमन्त्रर्म ।्
द िं स्मरर्कीतदनप्रेक्षर्ावन वनवषद्धावन । के वलः पवरिासावदबाह्यचेष्टा । गह्य
अवभलाषा(ष)पूिक
सिंकल्पो मानसिं कमद । अध्यिसायः सिंभोगवनश्चयः । वक्रयावनिृविः वक्रयावनष्पविः ।

पट
एकोनवििंशवतः अध्यायः
िैिाविकब्रह्मचयदविज्ञानीयम ्
आिार-वनद्रा-भय-मैर्नु िं च समानमेतत्पशवु भन दरार्ाम ।्

ु समानाः ॥
धमो वि तेषामवधको विशेषो धमेर् िीनाः पशवभः

् वु भनरद ार्ािं च समानम ।् तेषामवधको विशेषो ज्ञानिं वि । ज्ञानेन िीनाः पशवु भः समानाः ।
आिार-वनद्रा-भय-मैर्नु िं एतत पश
ु
Food, sleep, fear and copulation, these acts are similar of humans and by animals.
Indeed knowledge is the only distinguishing of them (between these two) , without
knowledge humans are also similar to animals.
्
अधो वि िा एष आत्मनिस्माद्यज्जायािं न विन्दते न ैताित प्रजायते ्
असिो वि ताित भिवत । अर् यदैि जायािं विन्दते
प्रजायते तविि सिो भिवत ।।
अधो वि िा एष आत्मनिस्माद्यज्जायािं न विन्दते न ैताित ् प्रजायते असिो वि ताित ् भिवत । अर् यदैि जायािं विन्दते
प्रजायते तविि सिो भिवत
अधो – half वि – indeed िा एष – this आत्मनिस्माद्यज्जायािं न विन्दते न ैताित ्प्रजायते असिो वि ताित ्भिवत
। अर् यदैि जायािं विन्दते प्रजायते तविि सिो भिवत
ु
जायापत्योन द विभागो जायते ।

जायापत्योः विभागः न जायते ।

जायापत्योः – husband and wife विभागः – separation न – not जायते - become
ु
There is not possible (happen) the separation of husband and wife.

पट
वििंशवतः अध्यायः
विषयविज्ञानीयम ्
HAS TO KNOW ABOUT WATER
ु
विषावत्वषिं वकिं विषयाः समिा दुःखी सदा को विषयोनरागी ।
धन्योऽवि को यि ु परोपकारी कः पूजनीयः वशितत्त्ववनिः ।।

विषात ् वकिं विषम ् समिा विषयाः । को सदा दुःखी विषयोनरु ागी । को धन्योऽवि यि ु परोपकारी कः पूजनीयः
वशितत्त्ववनिः ।।

विषात ्– from poison वकिं – what विषम –् poison समिा – all विषयाः – sensory pleasure। को –
ु
who सदा – always दुःखी – sad विषयोनरागी - attachment, love, passion on sensory pleasure
। को – who धन्यो – fortunate, lucky, blessed ऽवि – is य – who ि ु – but परोपकारी - assisting
others, benevolence कः – who पूजनीयः - respectable वशितत्त्ववनिः – devoted in supreme
reality
ु
What is more poisonous than poison? Entire Sensory pleasure. Who is always sorrow?
Attachment on sensory pleasure. Who is fortunate? Who is assisting others. Who is
respectable? Devoted in supreme reality.
विषस्य विषयार्ािं च दूरमत्यन्तमन्तरम ।्
ु िं विषिं िवन्त विषयाः स्मरर्ादवप ।।
उपभक्त

्
विषस्य विषयार्ािं च दूरम अत्यन्तम ्
अन्तरम ्
अवि। ु िं िवन्त विषयाः स्मरर्ादवप (िवन्त)।।
विषिं उपभक्त

विषस्य – about poison विषयार्ािं – about sensory pleasure च – and दूरम –् distance अत्यन्तम –्
endless (excessive, beyond the limit) अन्तरम –् difference अवि – is। विषिं – poison उपभक्त
ु िं –
consumed िवन्त – killing विषयाः – sensory pleasure स्मरर्ादवप – from remembering also
(िवन्त) - killing
ु
Distance of poison and sensory pleasure has endless difference. Poisons are killing
after consumed. Sensory pleasures are killing by remembering only.

पट
न जात ु कामः कामानामपभोगे
ु न शाम्यवत ।
िविषा कृ ष्णित्मेि भूय एिावभिर्दत े ।।

कामः कामानामपु भोगेन जात ु न शाम्यवत । िविषा कृ ष्णित्मेि भूय अवभिर्दत े एि ।।

कामः – desire कामानाम ् - Object of desire उपभोगेन – by enjoyment जात ु – perhaps न - not
शाम्यवत - calm, to be pacified । िविषा – oblation कृ ष्णित्मद – flame of fire इि – like भूय – being
अवभिर्दत े – growing एि - only ।।
ु
Perhaps desire is not getting calm by the enjoyment of desire. As flame of fire being
growing by oblation only.
……………o………….

पट

सुभाषितम्

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

सुभाषितम्

Uploaded by

Copyright:

Available Formats

`

WORD ORDER, MEANING AND

DR. DEBABRATA PANDA

WORD ORDER, MEANING AND ENGLISH TRANSLATION BY DR. DEBABRATA PANDA

WORD ORDER, MEANING AND ENGLISH TRANSLATION BY DR. DEBABRATA PANDA

WORD ORDER, MEANING AND ENGLISH TRANSLATION BY DR. DEBABRATA PANDA

ihtaiht< suo< Ê>omayuStSy ihtaihtm!,

pdawR> (Meaning of the word):

kayvaGbuiÏiv;ya ye mla> smupiSwta>,

pdawR> (Meaning of the word):

treatment l][ = science of grammar AaXyaTmzaSÇE> = science of spiritual te;a< = of them

of medicine, science of grammar and science of spiritual.

WORD ORDER, MEANING AND ENGLISH TRANSLATION BY DR. DEBABRATA PANDA

Aw mEÇIpr> pu{ymayuveRd< punvRsu>,

iz:ye_yae dTtvan! ;f!_y> svR-UtanukMpya.2.

ANvy> (Word order):

pdawR> (Meaning of the word):

A:qa¼s<¢he }ate v&wa àaKtNÇyae> ïm>,

pdawR> (Meaning of the word):

effort v&wa = vain (purposeless), A:qa¼s<¢he = Ashtanga Samgraha A}ate = in unknowing

àaKtNÇyae> = prior two doctrines ïm> = effort v&wa = vain (purposeless).

WORD ORDER, MEANING AND ENGLISH TRANSLATION BY DR. DEBABRATA PANDA

ywa is<hae m&geNÔa[a< ywa=nNtae -uj¼me,

devana< c ywa zM-uStwa==Çeyae=iSt vE*ke.

ANvy> (Word order):

pdawR> (Meaning of the word):

medical science AaÇeyae = Atreya AiSt = become

#h cTvair danain àaeKtain prmi;Ri->,

ivcayR nanazaSÇai[ zmR[e=Ç prÇ c.

-Ite_yía-y< dey< Vyaixte_yStwaE;xm!,

deya iv*aiwRne iv*a deymÚ< ]uxature.

Vyaixte_y> AaE;xm! (deym!), iv*aiwRne iv*a deya, ]uxature AÚ< deym!.

pdawR> (Meaning of the word):

WORD ORDER, MEANING AND ENGLISH TRANSLATION BY DR. DEBABRATA PANDA

siNt danaNynekain ik< tEStuCD)làdE>,

A-IitdantuLy< tu prmek< n iv*te.

pdawR> (Meaning of the word):

sÅv< rjStm #it mansa> SyuSÇyae gu[a>,

WORD ORDER, MEANING AND ENGLISH TRANSLATION BY DR. DEBABRATA PANDA

SvSWyl][m! = indication of health Aa÷> = called.

called the indication of health.

smdae;> smai¶í smxatumli³y>,

smdae;> smai¶í smxatumli³y> àsÚaTmeiNÔymna> SvSw #Tyi-xIyte.

pdawR> (Meaning of the word):

smxatumli³y> = equilibrium of bodily elements and the process of excrement àsÚaTmeiNÔymna>

Aayamae ivivxm¼ana< Vyayam> #it kIitRt>.

tulæmgu[ak;Rxnurak;R[aidi-> ivivxm¼anam! Aayamae Vyayam> #it kIitRt>.

pdawR> (Meaning of the word):

WORD ORDER, MEANING AND ENGLISH TRANSLATION BY DR. DEBABRATA PANDA

znErwR> znE> pNwa> znE> pvRtmaéhet!,

znEivR*a c xmRí Vyayamí znE> znE>.

pdawR> (Meaning of the word):

exercise c = and znE> znE> = slowly.

medaeCDedk«zaedr< l"u -vTyuTwanyaeGy< vpu>,

sÅvanamip lúyte ivk«itmi½t< -y³aexyae>,

%Tk;R> s c xiNvna< yid;v> isXyiNt lúye cle,

imWyEv Vysn< vdiNt m&gyamI†iGvnaed> kut>.

pdawR> (Meaning of the word):

%Tk;R> = excellence/brilliance, m&gyam!! = hunting/chase imWya = fruitless @v = only Vysnm! =

amusement vdiNt = notify, #†k! = such as ivnaed> = enjoyment kut> = where.

vayuStNÇyNÇxr> àvtRkíe:qanamu½avcana< inyNta à[eta c mns> sveRiNÔya[amuÄejk>

ANvy> (Word order):

vayuStNÇyNÇxr>, (vayu>) %½avcana< ce:qana< àvtRk>, mns> inyNta à[eta c, sveRiNÔya[amuÄejk>,

deya ivaiwRne iva deymÚ< ]uxature.

Vyaixte_y> AaE;xm! (deym!), ivaiwRne iva deya, ]uxature AÚ< deym!.