Kalyanakaraka 3: atha tṛtīyaḥ paricchedaḥ .

Having bowed to the perfected being, the sole cause of the bliss of great perfection, the glorious Vardhamāna, the flourishing Jina,
I shall describe, according to instruction, the primeval body, known through consciousness. // 1

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One should state the bones and clearly defined joints, the ligaments, the veins, and the expansive muscle-masses
in the known order of enumeration as three hundred, three hundred, nine hundred,
seven hundred, and five hundred respectively. // 2

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Twenty vessels (dhamani) are said to run all around from the navel here, and four obliquely;
likewise, they declare the large tendons (kaṇḍarā) to be always sixteen, and the brush-like structures (kūrca) to be just six. // 3

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Here three hundred bones and three hundred joints have been stated. But how can there be as many joints as there are bones? Because when two bones join, there is one joint. Therefore, it is natural that the number of joints is fewer than the number of bones. In Suśruta also, 300 bones and 210 joints are stated. Although in the three manuscripts available to us the reading 'tri tri navapratītaṃ' is found, nonetheless this reading seems corrupt. This appears to be an error of the scribes.

In the Suśrutasaṃhitā, it is described that twenty-four channels arise from the navel: ten going upward, ten downward, and four transverse. Therefore, although the word *samaṃtāt* means "on all sides", here it should be understood only as upward and downward. The eminent teacher himself clarified this intention by writing, "and four channels are stated to be transverse." Otherwise, from *samaṃtāt*, the transverse would also be included.

There are two muscle cords and indeed seven skins; likewise, there are eight channels, the liver, and spleen;
the stomach, the great colon, and the rectum are always present, and the series of large intestines is indeed sixteen. (4)

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One hundred and seven vital points are taught, and in this body there are also just nine openings;
eighty lakhs of hair follicles, and the three doṣas are designated as the specific supporting pillars. (5)

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Here, the row of teeth is precisely thirty-two, and the number of nails is twenty;
fat, semen, and brain matter each have the measure of one añjali. (6)

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Muscle fat is exactly three añjalis; pitta and kapha in the body are taught here
to be one and six prasṛtis respectively; blood is endowed with the measure of half an āḍhaka. (7)

Prasṛti: 8 tolas.

Āḍhaka: 256 tolas.

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Urine has the measure of one prastha, and within, feces is precisely half an āḍhaka;
pervading the body in proper order, those five winds are ever situated. (8)

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Prāṇa, as well as those named apāna and samāna, vyāna, and udāna are taught;
those five winds alone are ever for the purpose of taking in food and expelling waste. (9)

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Pain, tears, and excessive rheum in the eyes, and in the ear indeed earwax;
in this mouth, sputum, nasal mucus, bile, wind, and waste matter of the tongue and teeth [are found]. (10)

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Mucus is in the nose, and in the nostril crust arising from it;
urine, semen, feces, and blood flow below through the two openings. (11)

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Thus the body, resembling a broken pot, is full of waste trickling from nine gates;
it expels sweat through copious hair follicles, and lice, nits, and eight-legged mites are born from it. (12)

Prastha: 64 tolas.

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Thus the body is by its nature miserable; old age, death, and bereavement are miserable;
birth is exceedingly miserable for man at all times; therefore, one should set one's mind here upon righteousness. (13)

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For a man born in this manner, some recollection of past lives arises in this world;
therefore, its characteristics are taught here to demonstrate the existence of another birth. (14)

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Purity of intellect and courage at the time of death, knowledge of scriptures, regard for righteous reflection,
and the arising of distinct attainments of honesty: these are manifold causes shining forth for past-life recollection. (15)

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By hearing, seeing what was enjoyed before, through dreams, fear, and inferring from similar things,
embodied beings directly recall that supreme past life through the destruction and pacification of karma. (16)

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Having indicated the characteristics of past-life recollection, we shall explain true constitutional type in proper sequence:
when the soul enters the semen mixed with ovum, the constitutional type of men arises from whichever doṣa is predominant. (17)

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Through that constitutional type arising from wind, a man strongly dislikes the cold, is rough, has prominent veins,
stays awake at night, babbles constantly, is unfortunate, follows the ways of a thief, and is disagreeable; (18)

envious, devoid of noble qualities, with dry and sparse hair, a biter of nails and teeth,
prone to diseases, swift-paced, wicked, unsteady, lacking in friendship, constantly running and singing; (19)

manifestly ungrateful, with a lean and harsh body, cracked feet, prominent channels,
lacking in fortitude, of unsteady and meager intellect, and in dreams wandering across mountaintops and through the sky. (20)

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From the constitutional type arising from pitta, one is excessively angry, very sharp, bold,
sweating, with a network of yellowish veins, beloved, and with very copper-red lips and palate; (21)

endowed with intelligence, exceedingly brave, irrepressible, eloquent, a poet, reciter, and reader,
skilled in crafts, competent, very wise, exceedingly radiant, devoted to truth, and full of courage; (22)

yellowish, very red, with a loose and warm body, hands and feet resembling red lotuses,
quickly afflicted by old age, prone to baldness, fortunate, and constantly desiring food. (23)

In dreams, he sees gold ornaments, garlands of guñjā, things the color of red lac and flesh,
meteors, lightning, blazing masses of fire, and clusters of flowers such as kiṃśuka and karṇikāra. (24)

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From the constitutional type arising from phlegm, a man will be exceedingly intelligent, stout, serene,
with a slender frame dark like a sprout of dūrvā grass, grateful, and steadfast in enmity; (25)

glorious, with a voice like a drum, a rain-cloud, or a lion, unctuous, firm, noble, fond of sweets,
endowed with sweetness, vigor, and great patience, lovely, enduring, and free from vices. (26)

Skilled in arts and sciences, yet unable to grasp [things] quickly, charming, with beautiful eyes; / when asleep, he sees ponds and rivers filled with swans, lotuses, and water lilies. (27)

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—'bhuñjā', a variant reading.

Having thus described the shining, sound constitution, we shall state the definition of a medicament: / [harvested from] an excellent ground praised for unimpaired virtues, devoid of chasms, anthills, and poisons, (28)

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an abode of pretas, overwhelmed by extreme cold, heat, and frost, / submerged in water, waterless, hollow, like sapless and dry shrubs and trees, (29)

a land abounding in clefts, secret caves, dense with foul odors, extremely thick with sand, / [such] must always be avoided, [as well as soil] extremely blue, white, or red, having the inferior color of ash, cloud, or a pigeon. (30)

One abounding in smooth sprouts, dense with flowering creepers, endowed with trees laden with lovely fruits, / binding sweetness, beauty, and fragrant scent, distinguished by clearly nourished, ample sap, (31)

with delicious water, very level, handsome, temperate, rich in all elixirs, / very black, soft, and clear—such a ground should always be known for gathering remedies. (32)

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Even when grown here, a great remedy that is afflicted by forest fires, heat, paths of water, / weapons, lightning, distinct insects, and winds, must be rejected. (33)

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Small in quantity, well-formed, of good taste, fragrant, pure, pleasant, most wholesome, sanctified, / manifestly producing visible results, praised, collected for the intended purpose— (34)

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such a medicament, administered after carefully examining the patient's digestive fire and the nature of the disease, / quickly destroys even extremely terrifying diseases; in deficient or excessive dose, it causes failure and other faults. (35)

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A remedy administered here in excessive dose would produce fainting, intoxication, fatigue, internal burning, piercing pains, / excessive tympanites, constipation, bewilderment and the like, as well as indigestion and irregularity of the digestive fire. (36)

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A deficient [dose], however, attains uselessness; therefore, an even [measure] should be properly employed. / Giving little by little over three days, one should establish the dosage here for the pacification of the doṣas. (37)

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The experts state that all superior remedies are more potent when fresh; / [yet] ghee, viḍaṅga, along with pippalī, become endowed with the highest good qualities when aged. (38)

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Having described the administration of medicaments in regular order, he then stated the division of bodies: / the stout, the lean, and that called moderate; among them, indeed, the one called moderate is foremost. (39)

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Both the stout and the lean are greatly censured, and are to be avoided for [carrying] loads, riding horses, and the like; / but one endowed with a moderate body is desired in every way and in all states under all circumstances. (40)

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Here, emaciation must be effected for the stout through dry remedies, food, drinks, and the like; / likewise, for the lean, through unctuous and nourishing wholesome [substances]; the moderate should always be preserved. (41)

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Leanness is stated [to arise] from the doṣas and from innate nature; that arising from the doṣas they call most curable, / while the innate is exceedingly difficult to cure, and for that, nourishing alone must be undertaken with effort. (42)

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For the stout, the experts always advise purgatives born of specific formulations, / and the regimen of diet and medicaments is desired to consist of dry, astringent, pungent, and bitter groups. (43)

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For the emaciated, drinking water is thus praised, and milk also should be given after eating; / by means of nasal medications, electuaries, or gargles, his digestive fire should be constantly protected. (44)

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The moderate person should be purged by emesis in spring, one should administer an enema to him in the rains, / and purgation is the autumn regimen: [thus] preservation of the healthy is desired by the noble. (45)

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Eating excessively sour and dry foods, excessive exercise, wind, sun, sexual intercourse, / and constant recourse to a single taste are to be avoided, as they are causes bringing about the doṣas. (46)

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Having well examined the order of the body, we shall explain diseases according to the doctrinal method: / wind, kapha, and pitta are the well-known doṣas that indeed arise in the body. (47)

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Wind is pungent, very dry, and mobile in nature; pitta is liquid, very bitter, hot, and yellow; / kapha is unctuous, sweet in taste, very sluggish, naturally heavy, slimy, and cold. (48)

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Residing properly in the stomach, the chest, the head, the throat, / and in all the joints, kapha performs the functions of the entire body under the control of moving wind. (49)

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Located between the large intestine and the stomach, near the heart, and said in some places to be in the liver and spleen, / pitta permeates the entire body when conveyed along by the swift movement of wind. (50)

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Situated in the pelvis, waist, groin, and pudenda, wind moves throughout the entire body; / it moves the doṣas and the tissues by nature, and when vitiated, it corrupts the body here by itself. (51)

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Indeed, when one doṣa is aggravated, it corrupts the other doṣas situated within its own seat. / Here, according to the path of the treatises, we shall explain their aggravations, which cause diseases. (52)

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Through the conjunction of external and internal causes, or through the fruition and premature manifestation of karma, / or from the entirety of the vast fourfold set of place and the rest, the doṣas go to aggravation and pacification. (53)

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From physical exercise or excessive sexual intercourse, from long journeys on foot or from riding [animals/vehicles], / from suppression [of natural urges], from disruption of sleep, from immersion in cold water, or from trauma by wind, (54)

by inferior grains such as śyāmāka, nīvāra, and kodrava, by niṣpāva, lentils, and black gram, / by mudga, pigeon pea, bitter and astringent dried vegetables, and other dry and light regimens, (55)

from joy, severe winds, heavy snowfall, yawning, injury, or suppression of speech and the like, / or by dry and very cold food and drink, wind constantly becomes aggravated. (56)

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From grief, excessive anger, fear, excessive exhilaration, severe fasting, and excessive sexual intercourse; / from the use of pungent, sour, sharp, and very salty [foods]; with burning substances mixed with mustard oil; (57)

by oil-cake, oil, sunlight, greens, fish; by broths of goat, sheep, cow meat, and horsegram; / by sour curd-water, sauvīra, and liquor preparations, the aggravation of pitta occurs in a living being. (58)

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Through constant daytime sleeping, through lack of sexual intercourse and lack of exercise, by very unctuous, slimy, and sour [substances]; / by the use of very oily, excessively heavy, and overly salty [foods]; by foods with abundant flour, sugarcane, milk, and black gram; (59)

by yogurt, sour gruel, fermented condiments, sweet delicacies, creeper fruits, eating before the previous meal is digested, indigestion, / and by excessively sour and very cold drinks, the aggravation of phlegm occurs in men. (60)

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Through individual states, combinations, and group combinations, there are indeed ten doṣas in a person; / and blood is also to be classified with the doṣas, as well as a dhātu, owing to its nature as both corrupter and corrupted. (61)

—'dadhnālasaṃdālkava' is a variant reading.

—'paṃcādaśaivātra' is a variant reading.

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From their aggravation, there are sharp pain in the abdomen, shifting pain, sourness, burning, / nausea, and anorexia; next, the characteristics of the doṣas are declared with their enumeration. (62)

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Splitting, beating, and piercing pains; cutting, churning, and prostrating pains; / tossing, biting, and fracturing pains; bursting, tearing, and trembling pains; (63)

loosening of joints, stiffness, yawning, deep sighing, contraction, and shifting [pains]— / truly, various excessive pains without apparent cause arise in the aggravation of wind. (64)

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Internal heat, excessive drying, extreme confusion, burning sensation, feeling of smoking, anorexia, anger, distress, / bodily feverish heat, sweating, and much delirium: these diseases arise in the aggravation of pitta. (65)

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Numbness, itching, heaviness of limbs, extreme pallor, coldness, excessive sleep, / rigidity, anorexia, and mild pain—these diseases accompany the aggravation of phlegm. (66)

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Among these, wind is ash-colored, very dry, strikingly pigeon-colored, or extremely black; / pitta is said to be blue, intensely yellow, deeply green, very dark, or red; / phlegm is unctuous and intensely pale; a combination of all three possesses all colors. / At the time of the aggravation of the doṣas, an alteration of color quickly manifests in men. (67)

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Observing here the doṣa that is aggravated to a greater degree through combination, / an application of medicaments endowed with superior qualities must be made with effort to counter it, / having properly understood all the divisions of time prescribed according to the path of scriptural teachings, / by a physician who is devoted, skilled in active duty, and respectful toward the sick. (68)
[Section:] Up to the sequential arrangement of time.

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Thus, emerged from the great ocean of excellent scriptures issuing from the mouth of the Jina, / agitated by a host of wide waves of all fundamental entities, / radiant with two shores that achieve the aims of both worlds, / this [doctrine], resembling a spray [of that ocean], is the sole benefit of the world. (69)

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