Page:Sushruta Samhita Vol 3.djvu/437

Chap. LXV.] Of these terms Adhikarana is the subject about which something is spoken of. For example — on (the subject of ) Rasa or on (the subject of) Dosha. 5. The term "Yoga" is the union of words or sentences together. For example — an oil duly cooked with Amrita-valli, Nimba, Himsrá, Abhayá, Vrikshaka, Pippali, the two kinds of Balá and with Devá-dáru should be prescribed for drinking as being efficacious in all cases of Gala-ganda. Here the main idea is 'Siddham pivet' i. e. should be cooked and taken internally; but the word 'Siddham' is used in the first half of the second hemistich, far away from the word 'Pivet' in the sentence. This combining together of the different words, however distant in a sentence, is called a Yoga. 6.

The term "Padártha" is the meaning implied by a word or an aphorism (i.e. a sentence). Padárthas are innumerable. For example — Sneha, Sveda, or Anjana, when used in a sentence, would each imply two or three meanings; but only one meaning which tallies with the use of the previous or subsequent word (in the text) should be understood in each case. Thus, in the sentence "Vedotpattim Vyákhyá syámah" i. e. we shall discourse on the origin of the 'Veda', the use of the word "Veda" would put the hearer at a loss to understand which of the Vedas is going to be discoursed on, for there are several Vedas, viz, Rigveda, etc. But when we try to understand the expression in connection with the previous or subsequent use of the expression - for the root 'vid' may mean either 'Vichárana' (discussion) or 'Vindati' (to get)— we can afterwards come to the conclusion that the subject to be discoursed upon is the origin of Áyurveda. This is what is meant by the term Padártha. 7. Hetwartha is the meaning indirectly implied by a