Changes

cikitsA yairaviditairna yathAvat pravartate||35||

cikitsA yairaviditairna yathAvat pravartate||35||

''Paratva'' (excellence), ''aparatva'' (non-excellence), ''yukti'' (rationale), ''sankhya'' (enumeration), ''samyoga'' (conjunction), ''vibhaga'' (disjunction), ''prithaktva'' (separateness), parimana (measurement), sanskara (processing) and abhyasa (practice): these properties are known as 'paradi' (beginning with para). They are the means of success (in treatment), I am explaining them with definitions.

''Paratva'' (excellence), ''aparatva'' (non-excellence), ''yukti'' (rationale), ''sankhya'' (enumeration), ''samyoga'' (conjunction), ''vibhaga'' (disjunction), ''prithaktva'' (separateness), ''parimana'' (measurement), ''sanskara'' (processing) and ''abhyasa'' (practice): these properties are known as ''paradi'' (beginning with ''para''). They are the means of success (in treatment), I am explaining them with definitions.

Paratva and aparatva are used in relation to place, time, age, measure, vipaka, veerya, rasa etc. Yukti is the rational planning (of therapeutic measures). Sankhya is mathematics (including statistics). Joining together (of entities) is samyoga. This is of three types according to the active participation of both, all or one partner. It is non-eternal. Vibhaga is also of three types – vibhakti (excision), viyoga (disjoining) and bhagaso graha (division). Prthaktva is of three types: asamyoga (spatial separateness), vailaksanya (class separateness), and anekata (individual separateness). Parimana denotes measures (of all types, including weights). Samskara is processing. Abhyasa is regular use of substance, habituation and practice. Thus, all the paradi properties are described with their definitions, which if unknown, do not let the therapy proceed properly. [29-35]

 

''Paratva'' and ''aparatva'' are used in relation to place, time, age, measure, ''vipaka, veerya, rasa'' etc. ''Yukti'' is the rational planning (of therapeutic measures). ''Sankhya'' is mathematics (including statistics). Joining together (of entities) is ''samyoga''. This is of three types according to the active participation of both, all or one partner. It is non-eternal. ''Vibhaga'' is also of three types – ''vibhakti'' (excision), ''viyoga'' (disjoining) and ''bhagaso graha'' (division). ''Prathaktva'' is of three types: ''asamyoga'' (spatial separateness), ''vailaksanya'' (class separateness), and ''anekata'' (individual separateness). ''Parimana'' denotes measures (of all types, including weights). ''Samskara'' is processing. ''Abhyasa'' is regular use of substance, habituation and practice. Thus, all the ''paradi'' properties are described with their definitions, which if unknown, do not let the therapy proceed properly. [29-35]

गुणा गुणाश्रया नोक्तास्तस्माद्रसगुणान् भिषक्|  

गुणा गुणाश्रया नोक्तास्तस्माद्रसगुणान् भिषक्|  

विद्याद्द्रव्यगुणान्  कर्तुरभिप्रायाः पृथग्विधाः||३६||  

विद्याद्द्रव्यगुणान्  कर्तुरभिप्रायाः पृथग्विधाः||३६||  

guṇā guṇāśrayā nōktāstasmādrasaguṇān bhiṣak|  

guṇā guṇāśrayā nōktāstasmādrasaguṇān bhiṣak|  

vidyāddravyaguṇān  karturabhiprāyāḥ pr̥thagvidhāḥ||36||  

vidyāddravyaguṇān  karturabhiprāyāḥ pr̥thagvidhāḥ||36||  

guNA guNAshrayA noktAstasmAdrasaguNAn bhiShak|  

guNA guNAshrayA noktAstasmAdrasaguNAn bhiShak|  

vidyAddravyaguNAn [11] karturabhiprAyAH pRuthagvidhAH||36||  

vidyAddravyaguNAn [11] karturabhiprAyAH pRuthagvidhAH||36||  

Properties are not said to be located within properties (i.e., within themselves). Hence a physician should take the properties of rasas as those of dravyas, taking into account the different intentions of the author. [36]

 

Properties are not said to be located within properties (i.e., within themselves). Hence a physician should take the properties of ''rasas'' as those of ''dravyas'', taking into account the different intentions of the author. [36]

 

अतश्च प्रकृतं बुद्ध्वा देशकालान्तराणि च|  

अतश्च प्रकृतं बुद्ध्वा देशकालान्तराणि च|  

तन्त्रकर्तुरभिप्रायानुपायांश्चार्थमादिशेत्||३७||  

तन्त्रकर्तुरभिप्रायानुपायांश्चार्थमादिशेत्||३७||  

ataśca prakr̥taṁ buddhvā dēśakālāntarāṇi ca|  

ataśca prakr̥taṁ buddhvā dēśakālāntarāṇi ca|  

tantrakarturabhiprāyānupāyāṁścārthamādiśēt||37||  

tantrakarturabhiprāyānupāyāṁścārthamādiśēt||37||  

atashca prakRutaM buddhvA deshakAlAntarANi ca|  

atashca prakRutaM buddhvA deshakAlAntarANi ca|  

tantrakarturabhiprAyAnupAyAMshcArthamAdishet||37||

tantrakarturabhiprAyAnupAyAMshcArthamAdishet||37||

Hence one should decide the meaning after knowing the context, the factors like place and time, author's intentions and the scriptural methods (like tantrayukti). [37]

Hence one should decide the meaning after knowing the context, the factors like place and time, author's intentions and the scriptural methods (like tantrayukti). [37]

षड्विभक्तीः प्रवक्ष्यामि रसानामत उत्तरम्|  

षड्विभक्तीः प्रवक्ष्यामि रसानामत उत्तरम्|  

षट् पञ्चभूतप्रभवाः सङ्ख्याताश्च यथा रसाः||३८||  

षट् पञ्चभूतप्रभवाः सङ्ख्याताश्च यथा रसाः||३८||