Sushruta Samhita Sutrasthana Chapter 1: Vedotpatti Adhyaya (Origin of the Science of Life)

The 1st chapter of Sutrasthana of Sushruta Samhita is named as Vedotpatti Adhyaya. This chapter deals with the origin of science of life.

अथातो वेदोत्पत्तिमध्यायं व्याख्यास्यामः ॥१॥
यथेवाच भगवान् धन्वन्तरि : ॥२॥
We will now expound the chapter – ‘Vedotpatti Adhyaya – Origin of the science (of life)’ as revealed by the Venerable Dhanvantari.

Sages approaching Divodasa Dhanwantari

अथ खलु भगवन्तममरवरमृषितमाश्रमस्थं काशिराजं दिवोदासं धन्वन्तरिमौपधेनववैतरणौरभ्रपौष्कलावतकरवीर्यगोपुररक्षितसुश्रुतप्रभृतय रुचुः ॥३॥
Once upon a time, lived a king named Divodasa who ruled the city of Kasi. He was considered as the best among the immortals. One day, a group of sages including Aupadhenava, Vaitarana, Aurabhra, Pauskalavata, Karavirya, Gopura Rakshita, Sushruta and others approached this venerable king Divodasa who had resided in a hermitage being surrounded by groups of sages and made an appeal to him.

Sages requesting Divodasa Dhanwantari to teach ‘Ayurveda’ to them

भगवन् । शारीरमानसागन्तुभिर्व्याधिभिर्विधवेदनाभिघातोपद्रुतान्,सनाथानप्यनाथवद्धिचेष्ट्मानान् विक्रोशतश्च मानवानभिसमीक्ष्य मानसि नः
पीडा भवति,तेषां सुखैषिणां रोगोपशमार्थमात्मनश्च प्राणयात्रार्थं प्रजाहितहेतोरायुर्वेंदं प्रजाहितहेतोरायुर्वेदं श्रोतुमिच्छाम इहोपदिश्यमानम्,अत्रायत्तमैहिकमामुष्मिकं च श्रेयः,तद्भगवत्तमुपपत्राः स्मः शिष्यत्वेनेति ॥४॥
“Respected sir, the people of the world are suffering and grieving from different kinds of pains which are caused by physical and mental disorders and also from those caused by external causes. These people have many well-wishers, friends, family, wealth and comforts. In spite of this, they suffer from various types of miseries and grieve as if they do not have any of these. We are all greatly pained by seeing these grieving and helpless people. Therefore, dear sir, we would desire to learn Ayurveda as taught by you at this very abode. The purpose of learning Ayurveda from your kind self would be to cure the diseases of the ailing people and providing happiness and freedom from diseases to those who are in seek of it. The purpose is also to protect and shield their life from the attack of the diseases and also for their benefit and wellness. All the benefits and goodness of the lives of the present world and the other world (beyond the materialistic world) are embedded in this Ayurveda. So, venerable sir, we all have come to you to become your disciples and learn Ayurveda’.

Lord Dhanwantari welcomes the disciples

तानुवाच भगवान्-स्वागतं वः ; सर्व एवामीमांस्या अध्याप्याश्च भवन्तो वत्साः॥५॥
After hearing the appeal of the disciples, Lord Dhanwantari said – “Dear sons, I welcome you all since you people have come with a very good intention of learning Ayurveda from me. Your credentials are undisputable and you are all worthy enough to be taught Ayurveda”.

Ayurvedotpatti: Genesis of Ayurveda

इह खल्वायुर्वेदं नामोपाङ्गमथर्ववेदस्यानुत्पाह्यैव प्रजाः श्लोकशतसहस्त्रमध्यायसहत्रं च कृतवान् स्वयम्भूः ; ततो ल्पायुष्ट्वमल्पमेधस्त्वं चालोक्य नराणां भूयोष्टाधा प्रणीतवान् ॥६॥
This science called Ayurveda is a branch of Atharva Veda. It comprises of eight sections. Ayurveda, the science of life was propounded by swayambu – the self-born (creator of the world, Lord Brahma) in ancient times, even before the creation of this world. He composed it with one hundred thousand verses (1 lakh verses) and one thousand chapters i.e. 1 lakh verses comprised in one thousand chapters. Later, Lord Brahma divided Ayurveda into eight branches after having noticed that the life span of the people is lesser (i.e. they are short lived) and their intelligence poor.

Branches of Ayurveda

तह्यथा- शल्यं,शालाक्यं,कायचिकित्सा,भूतविह्या,कौमारभृत्यम्,अगदतन्त्रं रसायनतन्त्रं,वाजीकरणतन्त्रमिति ॥७॥
The eight branches of Ayurveda are as below mentioned –

• Shalya Tantra – surgery
• Shalakya Tantra – diseases of ear, nose and throat, ophthalmology
• Kaya Chikitsa Tantra – general medicine or internal medicine
• Bhuta Vidya – demonology
• Kaumarabhritya Tantra – paediatrics
• Agada Tantra – toxicology
• Rasayana Tantra – rejuvenation or anti-ageing therapy
• Vajikarana Tantra – aphrodisiac therapy

1. Shalya Tantra
अथास्य प्रत्यङ्गलक्षणसमासः ।
तत्र,शल्यं नाम विविधतृणकाष्ठपाषाणपांशुलोहलोष्टास्थिवालनखपूयास्त्रावदुष्टव्रणान्तर्गर्भशल्योद्धरणार्थं यन्त्रशस्त्रक्षाराग्रिप्रणिधानव्रणविनिश्चयार्थं च(॥१॥)
Now, the features of each branch of Ayurveda shall be explained in brief.
Salya Tantra:- is the name of that branch of Ayurveda which gives one, the knowledge of

• removing different kinds of shalya – foreign objects, such as grass, wood, stone, sand, metal, mud pellets, bone, hair and nail, pus, discharges, contaminated or vitiated wound / ulcer, foreign bodies impacted deep inside the body and foetus (dead foetus) – by proper use of yantra – blunt instruments, shastra – sharp instruments, kshara – caustic alkalies and agni – fire cauterization and also describes the methods of their removal
• vrana vinischaya – diagnosis of ulcers / wounds and
• different kinds and stages of vranas – like ama (unripe), pacyamana (in the process of ripening) and pakva (ripened) vrana

2. Salakya Tantra
शालाक्यं नामोर्ध्वजत्रुगतानां श्ववणनयनवदनघ्राणादिदंश्रितानां व्याधीनामुपशमनार्थम(॥2॥)
Shalakya Tantra:- is the name of that branch of Ayurveda which deals with explanation of the use of shalaka yantras in treating the diseases of the urdhwa jatru bhaga – parts of the body located above the level of collar bones or shoulders. These diseases include the diseases afflicting the ears, eyes, mouth and nose.
Shalaka Yantras – are the tubular instruments useful in diagnosing and treating the diseases of the jatru urdhwa avayavas i.e. organs located above the level of collar bones.

3. Kaya Cikitsa
कायचिकित्सा नाम सर्वाङ्गसंश्रिमानां व्याघीनां ज्वररक्तपिशोषोन्मादापस्मारकुष्ठमेहातिसारादीनामुपशम् नार्थम्(॥३॥)
Kaya Cikitsa:- is the name of that branch of Ayurveda which describes the diseases and the treatment of the diseases affecting all the parts of the body including jwara (fever), raktapitta (bleeding disorders), sosa (consumption, tuberculosis), unmada (insanity, psychosis, lunacy), apasmara (epilepsy, memory disorders), kustha (leprosy, skin disorders), meha (diabetes), atisara (diarrhoea) etc.

4. Bhuta Vidya
भूतविद्या नाम देवासुरगन्धर्वयक्षरक्षः पितृपिशाचनागग्रहाद्युपसृष्टचेतसां शान्तिकर्मबलिहरणादिग्रहोपशमनार्थम्(॥4॥)
Bhuta Vidya – is the name of that branch of Ayurveda which describes the features of persons whose mind has been affected or possessed by spirits, like Deva, Asura, Gandharva, Yaksa, Raksasa, Pitr, Pisaca, Naga etc. This branch also describes various methods to pacify these possessions which include – santikarma (pacification rites), baliharana (offering oblations and sacrifices) etc.

5. Kaumara Bhrtya
कौमारभृत्यं नाम कुमारभरणधात्रीक्षीरदोषसंशोधनार्थं दृष्टस्तन्यग्रहसमुत्थानां च व्याधीनामुपशमनार्थम्(॥५॥)
Kaumara Bhrtya – is the name of that branch of Ayurveda which describes –

• Kumara bharana – the methods of upbringing / looking after and taking care of children,
• Dhatri kshira dosha samshodhana – methods of purification of breast milk of the wet nurse / mother of its impurities,
• Dushta stanya samuttha vyadhi – diseases arising in the child due to drinking of vitiated breast milk
• Graha samuttha vyadhi – diseases caused by grahas (demons, supernatural entities) and
• Vyadhinam upashamanam – treatment of the above said diseases (caused due to drinking of vitiated milk or by supernatural entities)

6. Agada Tantra
अगदतन्त्रं नाम सर्पकीटलूतामूषकादिदष्टविषव्यञ्जनार्थ विविधविषसंयोगोपशमनार्थं च(॥६॥)
AgadaTantra:- is the name of that branch of Ayurveda which describes –

• the features of bites by poisonous animals like snakes, insects, spiders, rats etc,
• diseases caused by different kinds of poisons which includes natural and artificial poisons and combination of poisons and
• treatment of different types of poisons and poisoning

7. Rasayana Tantra
रसायनतन्त्रं नाम वयः स्थानपमायुर्मेधाबलकरं रोगापहरणसमर्थं च(॥७॥)
Rasayana Tantra – is the name of that branch of Ayurveda which describes –

• Vaya sthapana – anti ageing methods or the methods of withholding aging, which in turn makes one to retain the feeling of youth in spite of they undergoing biological ageing. This is achieved by enhancement of strength and endurance of all the tissues of the body (by undergoing Rasayana therapy)
• Ayuh, Medha Bala Karam – methods of procuring and increasing the life-span (longevity), intellect, strength (immunity) and
• Roga apaharana samarthyam – methods of enhancing the capacity of an individual to get rid of diseases.

8. Vajikarana Tantra
वाजीकरणतन्त्रं नामाल्पदुष्टक्षीणविशुष्करेतसामाप्यायनप्रसादोपचयजनननिमित्तं प्रहर्षजननार्थं च ॥८॥
Vajikarana Tantra:- is the name of that branch of Ayurveda which explains the methods of nourishing, cleansing, increasing and producing semen, which is either less in quantity, vitiated, decreased or dried up. It also deals with methods of bestowing praharshana – sexual pleasure.

Master Dhanwantari enquires about ‘subject (section) of interest with his disciples

एवमयायुर्वेदो ष्टाङ्ग उपदिश्यते,अत्र कस्मै किमुच्यतामिति ॥९॥
Lord Dhanwantari asks his disciples – “Thus, Ayurveda has been described as Ashtanga – the one having eight branches’. Among these eight branches, which should be taught to whom?”
Here, Master Dhanwantari was interested to know which disciple was interested in learning which branch of Ayurveda.

Reply by the disciples to their master

त ऊचु :- अस्माकं सर्वेषामेव शल्यज्ञानं मूलं कृत्वोपादिशतु भगवानिति[॥१०॥
स उवाचैवमस्त्विति ॥११॥
The disciples replied – “Venerable sir, please teach all of us Ayurveda, specifically pertaining to ‘Salya Tantra – the surgical science’. Master Divodasa Dhanvantari replied to his student’s request and said ‘So be it, I shall teach you Shalya Tantra’.

Disciples assign Sushruta as their representative to question and receive the knowledge of Ayurveda from Master Dhanvantari

त उचुर्भूयो पि भगवन्तम् – अस्माकमेकमतीनां मतमभिसमीक्ष्य सुश्रुतो भगवन्तं प्रक्ष्यति अस्मै चोपदिश्यमानं वयमप्युपधारयिष्यामः ॥१२॥
The disciples further replying to their master said – “All of us think alike and all our opinions are similar and unanimous. Venerable sir, one among us, Sushruta, after having understood our thoughts and sought our opinions will represent us. He will speak to you and also question you on behalf of all of us dear sir. All that you teach him in the form of the knowledge of Ayurveda will reach us through Sushruta. He will pass on that knowledge in the same pure and unadulterated form and we will receive the same from him’.
Obliging to the selection of Sushruta as representation of disciples to learn Shalya Tantra under him, Lord Divodasa Dhanwantari said, ‘So be it!’.

Purpose of Ayurveda

वत्स सुश्रुत! इह खल्वायुर्वेदप्रयोजनं व्याध्युपसृष्टानां व्याधिपरिमोक्षः स्वस्थस्य रक्षणं च ॥४॥
Master Divodasa said – ‘Dear son Sushruta, please listen to me. Ayurveda has two main purposes. They are – Vyadhi Parimoksha – freeing the persons from the diseases afflicting them (curing diseases of those persons afflicted by the diseases) and Swasthasya Rakshanam – protecting the persons who are already healthy’.

Nirukti: Definition of Ayurveda

’आयुरस्मिन् विद्यते,अनेन वाऽऽयुर्विन्दन्ति ’ इत्यायुर्वेदः ॥१५॥
The definition of Ayurveda has been given from two perspectives.
1. Ayuh Asmin Vidyate – The science in which the teachings and preaching of ‘ayu i.e. life or knowledge of life’ and everything beneficial and non-beneficial for ayu is present (understood) is called Ayurveda or
2. Anena va Ayuh Vindanti – Ayurveda is a science whose teachings and preaching would help in attaining ‘Ayu’ – life i.e. long and healthy life or longevity’.

Master Divodasa pledges to teach Shalya Tantra to Sushruta

तस्याङ्गवरमाद्यं प्रत्यक्षागमानुमानोपमानैरविरुद्धमुच्यमानमुपधारय ॥१६॥
Later, Acharya Divodasa addressing his disciple (Sushruta) says – ‘Now I am going to teach you all, the first and the best branch of Ayurveda i.e. Shalya Tantra. The teaching I do will not be contrary to pratyaksha – direct perception and understanding, agama – scriptural teachings, anumana – inference and upamana – analogy. Therefore, keenly listen to my teachings’.
Thus, as per the request of the disciples, Divodasa agrees and pledges to teach their representative Sushruta, the science of Shalya Tantra – surgical science.

Shalyatantram Pradhanam: Importance of Surgery

एतद्ध्चङ्गं प्रथमं,प्रागभिघातव्रणसंरोहद्यज्ञशिरः सन्धानाच्च ।श्रूयते हि य्था”रुदेणयज्ञस्य शिरश्छिन्नमिति,ततो देवा अश्र्विनावभिगम्योचु :- भगवन्तौ नः श्रेष्टतमौ युवां भविष्यथः,भवद्भयां यज्ञस्य शिरः सन्धातव्यमिति । तावूचतुरेवमस्त्वति । अथ तयोर्थे देवा इन्द्रं यज्ञभागेन प्रासादयन् । ताभ्यां यज्ञस्य शिरः संहितम्” इति ॥१७॥
“This branch Shalya tantra – surgery is the first one among the eight branches of Ayurveda. This is because long ago, the traumatic wounds of Gods which had occurred during their long battles with the demons were effectively healed by the surgical methods described in Shalya Tantra. Similarly, by using the same methods, the severed head of Yajna i.e. Daksa was rejoined.

It is said that Lord Rudra, out of extreme anger had cut off Yajna’s head. Following this, the Gods approached Aswini twins who are celestial physicians. The Gods told the physician twins – ‘Hey Ashwini’s, the venerable physician twins, you people are the best amongst the Gods. Kindly rejoin Yajna’s severed head’. Hearing this appeal, Ashwini twins agreed to help them. The Gods also appealed Lord Indra a favour. They asked him to give a small share of oblations given in the sacrifices to Ashwini twins. Later, the Ashwini twins rejoined Yajna’s head”.

Importance of Shalya Tantra

अष्टास्वपि चायुर्वेदतन्त्रेष्वेतदेवाधिकमभिमतम्,आशुक्रियाकरणाद्यन्त्रशस्त्रक्षाराग्रिप्रणिधानात् सर्वतन्त्रसामान्याञ्च ॥१८॥
Master Divodasa further says,
‘Shalya Tantra alone is considered to be great among all the other elite eight branches of Ayurveda. The reasons being –

• its quick action in terms of treatment and cure and also in the removal of disease or diseased part
• extensive use of yantras – blunt instruments, shastras – sharp instruments, kshara – alkali (for kshara karma – cauterization by alkali) and agni – fire (for agni karma – cauterization by fire) and
• its similarity to the other seven branches of Ayurveda – the treatment and purpose of treatment in this branch is similar to that of other branches’.

Qualities of Shalya Tantra

तदिदं शाश्वतं पुण्यं स्वर्त्यं यशस्यमायुष्यं वृत्तिकरं चेति ॥१९॥
Hence, this branch i.e. Shalya Tantra is

• Sasvata – eternal
• Punyam – virtuous
• Svargyam – a means to reach heaven (attain salvation?)
• Yashasya – bestows reputation
• Ayushyam – helps in attaining longevity
• Vrttikaram – helps to lead a successful professional career
  Due to these qualities, Shalya Tantra is the best among the eight branches of Ayurveda.

Propagation of Ayurveda

ब्रह्मा प्रोवाच,ततः प्रजापतिरधिजगे,तस्मादश्विनौ,अश्विभ्यामिन्द्रः इन्द्रादहं,मया त्विह प्रदेयमर्थिभ्यः प्रजाहितहेतो ः ॥२०॥
Later, Master Divodasa Dhanwantari describes the sequence in which Ayurveda was propagated starting from Lord Brahma to himself and later from him to his disciples. He says –
“Firstly, Lord Brahma revealed this science of Ayurveda).
Next, Prajapati learnt Ayurveda from Brahma.
Later, Asvini twins learnt Ayurveda from Prajapati.
From Asvini twins Lord Indra learnt the science of Ayurveda.
I learnt Ayurveda from Lord Indra.
Now I am teaching it to all of you who have come to me with a desire of learning it, for doing good to the living beings of the world.”

Divodasa claims that he is Lord Dhanvantari

भवति चात्र:-
अहं हि धन्वन्तरिरादिदेवो जरारुजामृत्युहरोऽमराणाम् ।
शल्याङ्गमङ्गैरपरैरुपतं प्राप्तोऽस्मि गं भूय इहोपदेष्टुम् ॥२१॥
Here is a verse thus – Master Divodasa says –
“I myself am Dhanvantari, the adideva – the first God. I am the one who has cured the immortals – Gods and freed them from old age, disease and death. Now, I have once again reincarnated on this earth to teach Shalya Tantra along with other branches of Ayurveda”.

Purusam Pradhanam: Importance of Man

अस्मिञ्छास्त्रे पञ्चमहाभूतशरीरिसनवायः पुरुषः इत्युच्यते। तस्मिन् क्रिया,सोऽघिष्ठानं ; कस्मार् ?लोकस्य द्वैविध्यात्; लोको हि द्विविध:- स्थावरो,जङ्गमश्च; द्विविधात्मक एवाग्रेयः सौम्यश्च,तद्भूयस्त्वात् ; पञ्चात्मको वा; तत्र चतुर्विधो भूतग्रामः संस्वेदजजरायु जाण्डजोद्भिज्जसंज्ञ: ; तत्र पुरुषः प्रधानं,तस्योपकरणमन्यत्; तस्मात् पुरुषोऽधिष्ठानम् ॥२२॥
In this science i.e. Ayurveda, purusha – the human being is considered to be the conglomeration of the Panca Bhutas five primary elements of nature and Sariri – atma or soul, the life element. These elements are constantly involved in creation of everything, including human beings. The five elements are – Prithvi – earth, Ap or Jala – water, Teja – fire, Vayu – air and Akasa – ether or space. Purusha comes into existence when the atma comes in association of Pancha Bhutas, instilling the life element in them.
All the treatments that the physician plans and implements are keeping in view this ‘purusa’. It is the purusa who receives all the treatments. The same purusa is the adhistana i.e. abode of treatment and also its results. He is also an abode of health and diseases.
The reason is that this world is of two kinds and all life is also divided into two categories i.e. sthavara – immobile and jangama – mobile. Similarly, the world is also of two more kinds i.e. Agneya – fiery and hot and Saumya – calm, cold and watery, due to the predominance of agni – fire and jala – water elements in all lives.

The same world (all living things) is again of five kinds since they are made up of pancha bhutas.
In this world, all living beings are classified into four categories i.e.

1. Samsvedaja – born from sweat and such other dirt
2. Jarayuja – born from the placenta / womb
3. Andaja – born from egg and
4. Udbhijja – born from breaking the ground
   Among all these living beings, Purusa i.e. human being / man is the most important. The remaining all others are tools for him. Therefore, Purusha is considered as adhistana – abode or basis / subject.

Vyadhi: Definition and types of diseases

तह्दुः खसंयोगा व्याधय उच्यन्ते ॥२३॥
ते चतुर्विधा :- आगन्तवः शारीराः मानसाः स्वाभाविकाश्चोति ॥२४॥
Vyadhi means disease.
Association of miseries or sufferings with purusha is known as Vyadhi. When vyadhis get associated with purusha, they bring plenty of sufferings and miseries in him.
The vyadhis are of four kinds, i.e.

1. Agantu Vyadhi – those caused by external agents / causes (exogenous)
2. Sarira Vyadhi (Saririka Vyadhi) – those which occur in the body / physical level (somatic)
3. Manasa Vyadhi (Manasika Vyadhi) – those which occur in the mind (psychic)
4. Svabhavika Vyadhi – natural diseases

Explanation of four kinds of vyadhi

तेषामागन्तवोऽभिघातनिमित्ताः
शारीरास्त्वन्नपानमूला वातापित्तकफशोणितसन्निपातवैषम्यनिमित्ता ः
मानसास्तु क्रोधशोकभयहर्षविषादेर्ष्याभ्यसूयादैन्यमात्सर्यकामलोभप्रभृतयः इच्छा द्वेषभेदैर्भवन्ति;
स्वाभाविकास्तु क्षुत्पिपासाजरामृत्युनिद्राप्रकृ(भृ)तयः ॥२५॥
Among these,

Vyadhi Adhistana: Seats of diseases

त एते मनःशरीराधिष्ठानाः ॥२६॥
There are mainly two seats of diseases. They are –

1. Manas – the mind and
2. Sarira – the body
   We should know that all four types of vyadhis have their origin from body, mind or both. Therefore, these two are considered as the main seats of diseases.

Vyadhi nigraha: Control of diseases

तेषां संशोधनसंशमनाहाराचाराः सम्यक् प्रयुक्ता निग्रहहेतवः ॥२७॥
These diseases can be controlled, prevented or cured by proper administration of

1. samsodana – purificatory therapies, which also include the Panchakarma procedures,
2. samsamana – palliative therapies,
3. ahara – dietetics – administration of wholesome foods and
4. acara – administration of wholesome activities and practices

Ahara and Aushadha: Foods and medicines / drugs

प्राणिनां पुनर्मूलमाहरो बलबर्णौजसां च।
स षदसु रसेष्वायत्तः रसाः पुनर्द्रव्याश्रयाः द्रव्याणि पुनरोषधयः । तास्तु द्विविधाह् – स्थावरा,जङ्गमाश्च ॥२८॥
Ahara or food is considered as mula i.e. root of sustenance of life for all living beings. It is also the root cause and responsible for bestowing various features including strength, colour, complexion and vitality. The food not only supports but also protects and enhances this strength etc. virtues.
These foods comprise of shad rasa i.e. six types of tastes. They are –

• Madhura – sweet
• Amla – sour
• Lavana – salt
• Katu – pungent
• Tikta – bitter
• Kashaya – astringent
  Rasas are located in their dravyas – substances. In this context, the substances are the medicinal herbs or medicines. All these 6 kinds of tases reside in their respective dravyas. These dravyas are of two kinds i.e. sthavara dravyas – immobile substances, mainly comprising of plant kingdom and jangama dravyas – mobile substances, mainly comprising of animal kingdom.

Sthavara Dravya: Plant Kingdom

तासां स्थावराश्चतुर्विधाः- वनस्पतयो,वृक्षा,विरुध,ओषधय इति। तासु,अपुष्पाःफलवन्तो वनस्पतयः,पुष्पफलवन्तो वृक्षाः प्रतानवत्यःस्तम्बिन्यश्च वीरुधः,फलपाकनिष्ठा ओषधय इति ॥२९॥
Among the Sthavara and Jangama Dravyas, Sthavara is of four kinds i.e.

Jangama Dravya: Animal Kingdom

जङ्गमाः खल्ववि चतुर्विधाः- जरायुजाण्डजस्वेदजोद्भिज्जाः । तत्र पशुमनुष्य- व्यालादयो जरायुजाः ; खगसर्पसरीसृपप्रभृतोऽण्डजाः ; कृमिकीटपिपीलिकाप्रभृतयः स्वेदजाः; इन्द्रगोपमण्डूकप्रभृतय उद्भिज्जाः ॥३०॥
Similarly, Jangama Dravya i.e. animal kingdom is also of four kinds i.e.

Upayukta Anga: Parts useful for medical purpose

तत्र स्थावरेभ्यस्त्वक्पत्रपुष्पफलमूलकन्दनिर्यासस्वरसादयः प्रयोजनवन्तः जङ्गमेभ्यश्चर्मनखरोमरुधिरादयः ॥३१॥

Useful parts from sthavara group –
Below mentioned are the useful parts from plant and animal kingdom –

Swarasa: Latex, sap, juice etc.

Parthiva Dravyas
पार्थिवाः सुवर्णरजतमणिमोक्तामनः शिलामृत्कपालादयः॥।३२॥
Among parthiva dravyas i.e. materials derived from earth, the below mentioned are useful –

• gold,
• silver,
• precious stones,
• pearls,
• orpiment,
• mud,
• piece of earthen pot
  Ores and metals are also included under Sthavara category only.

Kala Krita: Effects of time

कालकृताःप्रवातनिवातातपच्छायाज्योत्स्नातमः शोतोष्णवर्षाहोरात्रपक्षमासर्त्वयनादयः संवत्सरविशेषाः ॥३३॥
त एते स्वभावत एव दोषाणां सचंयप्रकोपप्रशमप्रशमप्रतीकारहेतवः प्रयोजनवन्तश्च ॥३४॥
Kala means time factor. Below mentioned are the special factors of kala which are beneficial from the perspective of treatment –

• pravata (heavy breeze),
• nivata (mild breeze),
• atapa (sunlight),
• chaya (shade),
• jyotsna (moonlight),
• tama (darkness),
• shita (cold),
• ushna (heat, warmth),
• varsha (rains),
• ahoratra (day and night),
• paksa (fortnight),
• masa (month),
• rtu (seasons),
• ayana (solstice) and
• samvatsara (year) etc.
  The above-mentioned variants of kala by their basic nature would cause sanchaya – accumulation, prakopa – aggravation, prasama – pacification and pratikara – cure of doshas. Therefore, kala is useful in the treatment of aggravated doshas and the diseases caused due to them.

Sthavara etc. groups are causes for increase and decrease of physical diseases

भवन्ति चात्र श्लोकाः :-
शारीराणां विकाराणामेष वर्गश्चतुर्विधः ।
प्रकोपे प्रशमे चैव हेतुरुक्तश्चिकित्सकै ः ॥३४॥
Some more verses here
The physicians believe that the increase / aggravation or exacerbation and decrease / pacification or diminution of the diseases in the body are caused by these four groups.

Abode / location of Agantuja Disorders

आगन्तवस्तु ये रोगास्ते द्विधा निपतन्ति हि।
मनस्यन्ये शरीरेऽन्ये तेषां तु द्विविधा क्रिया॥३६॥
शरीरपतितानां तु शारीरवदुपक्रमः ।
मानसानां तु शब्दादिरिष्टो वर्गः सुखावहः ॥३७॥
Agantu Vyadhis have two abodes or locations. This means to tell that the diseases caused by external causes are of two kinds depending on where they manifest as in – those occurring at the physical level (body) and those occurring at the mental level (mind).

The treatments for these agantu vyadhis are also of two kinds.

• The agantu diseases manifesting in the body should be treated on similar lines of treating the nija rogas i.e. diseases of the body manifested at the physical level (in the body).
• The agantu diseases manifesting in the mind shall be treated by associating the patient with sound etc objects of sense organs which bring about happiness and relief.

एवमेतत् पुरुषो व्याधोरौषधं क्रियाकाल इति चतुष्टयं समासेन व्याखयातम् ।
तत्र पुरुषग्रहनात् तत्संभवद्रव्यसमूहोभूतादिरुक्तस्तदङ्गप्रत्यङ्गविकल्पाश्च त्वड् मां सास्थिसिरास्नायुप्रभृतयः । व्याधिग्रहणाद्वातपित्तकफशोणितसन्निपातवैषम्यनिमित्ताः सर्व एव व्याधयो व्याख्याताः । औषधग्रहणाद्रव्यरसगुणर्यवीपाकानामादेशः । क्रियाग्रहणात् स्नेहादीनी च्छेद्यादीनि च कर्माणि व्याख्यातानि। कालग्रहणात्सर्वक्रियाकालानामादेशः॥३८॥
So far, Purusa, Vyadhi, Ausadha and Kriyakala – were described in brief.
Purusa – The term ‘Purusa’ includes all the substances which are responsible for formation of purusha. They include pancha mahabhutas, shukra – the sperm and artava – the ovum which are also made up of these five elements and all the major and minor organs and parts of the body including skin, muscles, bones, veins, ligaments etc.
Vyadhi – This term covers all the diseases produced by aggravation or imbalance of vata, pitta, kapha and sonita (blood), either individually or combination of all of them.
Aushadha – The term aushadha which generally means medicine or medicament includes dravya – the substance (drug, herb, medicine etc.), rasa – its tastes, guna – qualities, properties, virya – potency, vipaka – effects after digestion etc.
Kriya – Kriya means actions. This term includes all eight types of shastra karma – surgical methods including excision, incision etc and also oleation and sudation and panchakarma procedures.
Kala – Kala, which means time period, includes all periods of time suitable for doing all kinds of activities, which in this context means – proper time for conducting treatments.

Summary of the context / chapter

भवति चात्र:-
बिजंचिकित्सितस्यैतत् समासेन प्रकीर्तितम् ।
सविंशमध्यायशतमस्य व्याख्या भविष्यति ॥३९॥
तच्च सविंशमध्यायशतं पञ्चसु स्थानेषु। तन्न सूत्रन्निदानशारीरचिकित्सितकल्पेष्वर्थवशात् संविभज्योत्तरे तन्त्रे शेषानर्थान् वक्ष्यामः ॥४०॥
One more verse here
The chikitsa bija – seed or essence of the entire medical science has been stated in brief in this context (chapter). These will be described in detail in the further one hundred and twenty chapters.
The one hundred and twenty chapters of Sushruta Samhita are divided into five sthanas (sections) based on their implications (of specific subjects). They are –

• Sutra Sthana
• Nidana Sthana
• Sarira Sthana
• Cikitsa Sthana
• Kalpa Sthana
  The remaining subjects are described in the last section i.e. Uttara Tantra. This section comprises of 66 chapters. It is the 6th and last section of Sushruta Samhita.

भवति चात्र:-
स्वयम्भुवा प्रोक्तमिदं स पठेद्धि यः काशिपतिप्रकाशितम् ।
स पुण्यकर्मा भुवि पूजितो नृपैरसुक्षये शक्रसलोकतां व्रजेत् ॥४१॥
Ayurveda is an eternal science. One who comprehensively studies Ayurveda which is eternal, as propounded by Svayambhu (Lord Brahma) and propagated by Kasipati i.e. the king of Kasi – Divodasa Dhanwantari would certainly become a person who would be endowed by virtuous deeds. He would also be worshipped by the kings on earth. On the other hand, he would attain the world of Lord Indra after the death.

इति श्रीसुश्रुतसंहितायां सूत्रस्थाने वेदोत्पत्तिर्नाम प्रथमोऽध्यायः॥१॥
Thus ends the First chapter, by name Vedotpatti in Sutra Sthana of Sushruta samhita.