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Rogabhishagjitiya Vimana (view source)

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103 bytes added , 04:59, 3 December 2017

→‎Desha(place)

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deshastvadhiShThAnam||75||

Desha is location/ place.[75]

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Kala (time required for transformation):

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===== Kala (time required for transformation) =====

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कालःपुनःपरिणामः||७६||

kālaḥ punaḥ pariṇāmaḥ||76||

kAlaH punaH pariNAmaH||76||

Kala is the one which undergoes transformation.[76]

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~~Pravrutti~~ (consistent efforts):

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===== Pravritti (consistent efforts) =====

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प्रवृत्तिस्तुखलुचेष्टाकार्यार्था; सैवक्रिया, कर्म, यत्नः, कार्यसमारम्भश्च||७७||

pravr̥ttistu khalu cēṣṭā kāryārthā; saiva kriyā, karma, yatnaḥ, kāryasamārambhaśca||77||

pravRuttistu khalu ceShTA kAryArthA; saiva kriyA, karma, yatnaH, kAryasamArambhashca||77||

Pravrutti is the effort taken for the accomplishment of objective. This is also known as kriya, karma (action), yatna(effort), karyasamarambha (commencement). [77]

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Upaya (means of successful management):

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===== Upaya (means of successful management) =====

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उपायःपुनस्त्रयाणांकारणादीनांसौष्ठवमभिविधानंचसम्यक्कार्यकार्यफलानुबन्धवर्ज्यानां, कार्याणामभिनिर्वर्तकइत्यतस्तूपायः ; कृतेनोपायार्थोऽस्ति, नचविद्यतेतदात्वे, कृताच्चोत्तरकालंफलं, फलाच्चानुबन्धइति||७८||

upāyaḥ punastrayāṇāṁ kāraṇādīnāṁ sauṣṭhavamabhividhānaṁ ca samyak kāryakāryaphalānubandhavarjyānāṁ, kāryāṇāmabhinirvartaka ityatastūpāyaḥ ; kr̥tē nōpāyārthō'sti, na ca vidyatē tadātvē, kr̥tāccōttarakālaṁ phalaṁ, phalāccānubandha iti||78||

upAyaH punastrayANAM kAraNAdInAM sauShThavamabhividhAnaM [1] ca samyakkAryakAryaphalAnubandhavarjyAnAM, kAryANAmabhinirvartaka ityatastUpAyaH [2] ; kRutenopAyArtho~asti, na ca vidyate tadAtve, kRutAccottarakAlaM phalaM, phalAccAnubandha iti||78||

Upaya is excellence of the first three factors, karana etc., and their proper management leaving aside the karya, karyaphala and anubandha. Procedure leads to performance of an action and thus it is said as upaya. After the action is performed there is no function of procedure nor is it at the time of performance, after action is the result and thereafter consequence.[78]

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Importance of ten fold examinations:

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==== Importance of ten fold examinations ====

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एतद्दशविधमग्रेपरीक्ष्यं, ततोऽनन्तरंकार्यार्थाप्रवृत्तिरिष्टा| तस्माद्भिषक्कार्यंचिकीर्षुःप्राक्कार्यसमारम्भात्परीक्षयाकेवलंपरीक्ष्यंपरीक्ष्यकर्मसमारभेतकर्तुम्||७९||

ētaddaśavidhamagrē parīkṣyaṁ, tatō'nantaraṁ kāryārthā pravr̥ttiriṣṭā| tasmādbhiṣak kāryaṁ cikīrṣuḥ prāk kāryasamārambhāt parīkṣayā kēvalaṁ parīkṣyaṁ parīkṣya karma samārabhēta kartum||79||

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tasmAdbhiShak kAryaM cikIrShuH prAk kAryasamArambhAt parIkShayA kevalaM parIkShyaM parIkShyakarma samArabheta kartum||79||

These ten entities should be examined first and thereafter one should proceed for action. Hence the physician desirous of taking up action should beforehand examine the entire situation by proper methods and then initiate the action(treatment). [79]

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Questions for discussion:

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==== Questions for discussion ====

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तत्रचेद्भिषगभिषग्वाभिषजंकश्चिदेवंखलुपृच्छेद्- वमनविरेचनास्थापनानुवासनशिरोविरेचनानिप्रयोक्तुकामेनभिषजाकतिविधयापरीक्षयाकतिविधमेवपरीक्ष्यं, कश्चात्रपरीक्ष्यविशेषः, कथंचपरीक्षितव्यः, किम्प्रयोजनाचपरीक्षा, क्वचवमनादीनांप्रवृत्तिः, क्वचनिवृत्तिः, प्रवृत्तिनिवृत्तिलक्षणसंयोगेचकिंनैष्ठिकं, कानिचवमनादीनांभेषजद्रव्याण्युपयोगंगच्छन्तीति||८०||

tatra cēdbhiṣagabhiṣagvā bhiṣajaṁ kaścidēvaṁ khalu pr̥cchēd- vamanavirēcanāsthāpanānuvāsanaśirōvirēcanāni prayōktukāmēna bhiṣajā katividhayā parīkṣayā katividhamēva parīkṣyaṁ, kaścātra parīkṣyaviśēṣaḥ, kathaṁ ca parīkṣitavyaḥ, kimprayōjanā ca parīkṣā, kva ca vamanādīnāṁ pravr̥ttiḥ, kva ca nivr̥ttiḥ, pravr̥ttinivr̥ttilakṣaṇasaṁyōgē ca kiṁ naiṣṭhikaṁ, kāni ca vamanādīnāṁ bhēṣajadravyāṇyupayōgaṁ gacchantīti||80||

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sa yaduttaraM brUyAttat samIkShyottaraM vAcyaM syAdyathoktaM ca prativacanavidhimavekShya;samyak [1] yadi tu brUyAnna cainaM mohayitumicchet, prAptaM tu vacanakAlaM manyeta, kAmamasmaibrUyAdAptameva nikhilena||82||

After considering the reply given by opponent, one should analyze and further say according to the method of contradiction. In case, he speaks properly one should not try to confuse him, rather he should explain in detail as explained by the apta (authority). [82]

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Types of examinations:

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==== Types of examinations ====

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द्विविधातुखलुपरीक्षाज्ञानवतां- प्रत्यक्षम्, अनुमानंच| एतद्धिद्वयमुपदेशश्चपरीक्षास्यात्| एवमेषाद्विविधापरीक्षा, त्रिविधावासहोपदेशेन||८३||

dvividhā tu khalu parīkṣā jñānavatāṁ- pratyakṣam, anumānaṁ ca| ētaddhi dvayamupadēśaśca parīkṣā syāt| ēvamēṣā dvividhā parīkṣā, trividhā vā sahōpadēśēna||83||

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evameShA dvividhA parIkShA, trividhA vA sahopadeshena||83||

There are two types of examination for learned persons – direct perception (pratyaksha) and inference (anumana). These two along with the authoritative instruction constitute the examination. This examination is of two types or of three types including authoritative instruction (upadesha).[83]

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Ten factors for examination in therapeutics:

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==== Ten factors for examination in therapeutics ====

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दशविधंतुपरीक्ष्यंकारणादियदुक्तमग्रे, तदिहभिषगादिषुसंसार्यसन्दर्शयिष्यामः- इहकार्यप्राप्तौकारणंभिषक्, करणंपुनर्भेषजं, कार्ययोनिर्धातुवैषम्यं, कार्यंधातुसाम्यं, कार्यफलंसुखावाप्तिः, अनुबन्धःखल्वायुः, देशोभूमिरातुरश्च, कालःपुनःसंवत्सरश्चातुरावस्थाच, प्रवृत्तिःप्रतिकर्मसमारम्भः, उपायस्तुभिषगादीनांसौष्ठवमभिविधानंचसम्यक्| इहाप्यस्योपायस्यविषयःपूर्वेणैवोपायविशेषेणव्याख्यातः| इतिकारणादीनिदशदशसुभिषगादिषुसंसार्यसन्दर्शितानि, तथैवानुपूर्व्यैतद्दशविधंपरीक्ष्यमुक्तंच||८४||

daśavidhaṁ tu parīkṣyaṁ kāraṇādi yaduktamagrē, tadiha bhiṣagādiṣu saṁsārya sandarśayiṣyāmaḥ- iha kāryaprāptau kāraṇaṁ bhiṣak, karaṇaṁ punarbhēṣajaṁ, kāryayōnirdhātuvaiṣamyaṁ, kāryaṁ dhātusāmyaṁ, kāryaphalaṁ sukhāvāptiḥ, anubandhaḥ khalvāyuḥ, dēśō bhūmirāturaśca, kālaḥ punaḥ saṁvatsaraścāturāvasthā ca, pravr̥ttiḥ pratikarmasamārambhaḥ, upāyastu bhiṣagādīnāṁ sauṣṭhavamabhividhānaṁ ca samyak| ihāpyasyōpāyasya viṣayaḥ pūrvēṇaivōpāyaviśēṣēṇa vyākhyātaḥ| iti kāraṇādīni daśa daśasu bhiṣagādiṣu saṁsārya sandarśitāni, tathaivānupūrvyaitaddaśavidhaṁ parīkṣyamuktaṁ ca||84||

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tasya yo yo visheSho [1] yathA yathA ca parIkShitavyaH, sa tathA tathA vyAkhyAsyate||85||

So, these entities should be specifically examined with great emphasis.[85]

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Assessment of physician and qualities of good physician:

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==== Assessment of physician and qualities of good physician ====

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कारणंभिषगित्युक्तमग्रे, तस्यपरीक्षा- भिषङ्नामयोभिषज्यति, यःसूत्रार्थप्रयोगकुशलः, यस्यचायुःसर्वथाविदितंयथावत्| सचसर्वधातुसाम्यंचिकीर्षन्नात्मानमेवादितःपरीक्षेतगुणिषुगुणतःकार्याभिनिर्वृत्तिंपश्यन्, कच्चिदहमस्यकार्यस्याभिनिर्वर्तनेसमर्थोनवेति; तत्रेमेभिषग्गुणायैरुपपन्नोभिषग्धातुसाम्याभिनिर्वर्तनेसमर्थोभवति; तद्यथा- पर्यवदातश्रुतता, परिदृष्टकर्मता, दाक्ष्यं, शौचं, जितहस्तता, उपकरणवत्ता, सर्वेन्द्रियोपपन्नता, प्रकृतिज्ञता, प्रतिपत्तिज्ञाताचेति||८६||

kāraṇaṁ bhiṣagityuktamagrē, tasya parīkṣā- bhiṣaṅnāma yō bhiṣajyati, yaḥ sūtrārthaprayōgakuśalaḥ, yasya cāyuḥ sarvathā viditaṁ yathāvat| sa ca sarvadhātusāmyaṁ cikīrṣannātmānamēvāditaḥ parīkṣēta guṇiṣu guṇataḥ kāryābhinirvr̥ttiṁ paśyan, kaccidahamasya kāryasyābhinirvartanē samarthō na vēti; tatrēmē bhiṣagguṇā yairupapannō bhiṣagdhātusāmyābhinirvartanē samarthō bhavati; tadyathā- paryavadātaśrutatā, paridr̥ṣṭakarmatā, dākṣyaṁ, śaucaṁ, jitahastatā, upakaraṇavattā, sarvēndriyōpapannatā, prakr̥tijñatā, pratipattijñātā cēti||86||

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Earlier, physician has been mentioned as doer (karaṇa). Bhishak is the one who should be able to win over the diseases and expert in applying the ideas of the aphorisms and knows the prones and cones of life (science) properly from all aspects. He should know how to bring about balance between dhatus (dhatu samya), must be learned, trained in scriptures and qualified enough for the same and has received practical training and expertise in duties. He should be introspective, desirous of maintaining balance of all dhatus, considering the consequence of treatment in appropriate patients, with proper qualities of management, with due considerations of one’s own capabilities and limitations.

The physician endowed with the following qualities is capable of bringing forth the equillibrium of dhatus:clear scientific knowledge , practical knowledge, alert, purity, skill, and possession of all required equipments,with proper sense perceptions (all sense and motor organs), acquaintance with human constitution and the knowledge of the course of action. [86]

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Assessment of medicine and categories:

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==== Assessment of medicine and categories ====

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करणंपुनर्भेषजम्| भेषजंनामतद्यदुपकरणायोपकल्पतेभिषजोधातुसाम्याभिनिर्वृत्तौप्रयतमानस्यविशेषतश्चोपायान्तेभ्यः| तद्द्विविधंव्यपाश्रयभेदात्- दैवव्यपाश्रयं, युक्तिव्यपाश्रयंचेति|तत्रदैवव्यपाश्रयंमन्त्रौषधिमणिमङ्गलबल्युपहारहोमनियमप्रायश्चित्तोपवासस्वस्त्ययनप्रणिपातगमनादि, युक्तिव्यपाश्रयं- संशोधनोपशमनेचेष्टाश्चदृष्टफलाः| एतच्चैवभेषजमङ्गभेदादपिद्विविधं- द्रव्यभूतमः, अद्रव्यभूतंच| तत्रयदद्रव्यभूतंतदुपायाभिप्लुतम्| उपायोनामभयदर्शनविस्मापनविस्मारणक्षोभणहर्षणभर्त्सनवधबन्धस्वप्नसंवाहनादिरमूर्तोभावविशेषोयथोक्ताःसिद्ध्युपायाश्चोपायाभिप्लुताइति| यत्तुद्रव्यभूतंतद्वमनादिषुयोगमुपैति| तस्यापीयंपरीक्षा- इदमेवम्प्रकृत्यैवङ्गुणमेवम्प्रभावमस्मिन्देशेजातमस्मिन्नृतावेवंगृहीतमेवंनिहितमेवमुपस्कृतमनयाचमात्रयायुक्तमस्मिन्व्याधावेवंविधस्यपुरुषस्यैवतावन्तंदोषमपकर्षत्युपशमयतिवा, यदन्यदपिचैवंविधंभेषजंभवेत्तच्चानेनविशेषेणयुक्तमिति||८७||

karaṇaṁ punarbhēṣajam|bhēṣajaṁ nāma tadyadupakaraṇāyōpakalpatē bhiṣajō dhātusāmyābhinirvr̥ttau prayatamānasya viśēṣataścōpāyāntēbhyaḥ| taddvividhaṁ vyapāśrayabhēdāt- daivavyapāśrayaṁ, yuktivyapāśrayaṁ cēti| tatra daivavyapāśrayaṁ- mantrauṣadhimaṇimaṅgalabalyupahārahōmaniyamaprāyaścittōpavāsasvastyayanapraṇipātagamanādi, yuktivyapāśrayaṁ- saṁśōdhanōpaśamanē cēṣṭāśca dr̥ṣṭaphalāḥ| ētaccaiva bhēṣajamaṅgabhēdādapi dvividhaṁ- dravyabhūtamḥ, adravyabhūtaṁ ca| tatra yadadravyabhūtaṁ tadupāyābhiplutam| upāyō nāma bhayadarśanavismāpanavismāraṇakṣōbhaṇaharṣaṇabhartsanavadhabandhasvapnasaṁvāhanādiramūrtō bhāvaviśēṣō yathōktāḥ siddhyupāyāścōpāyābhiplutā iti| yattu dravyabhūtaṁ tadvamanādiṣu yōgamupaiti| tasyāpīyaṁ parīkṣā- idamēvamprakr̥tyaivaṅguṇamēvamprabhāvamasmin dēśē jātamasminnr̥tāvēvaṁ gr̥hītamēvaṁ nihitamēvamupaskr̥tamanayā ca mātrayā yuktamasmin vyādhāvēvaṁvidhasya puruṣasyaivatāvantaṁ dōṣamapakarṣatyupaśamayati vā, yadanyadapi caivaṁvidhaṁ bhēṣajaṁ bhavēttaccānēna viśēṣēṇa yuktamiti||87||

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In rational therapy, evacuative and pacificatory measures as well as fruitful activities are employed. According to form of medicament, it is again of two types – material and non-material. The non-material therapy includes drug less therapies (upayas). Upaya means formless entity like terrorising, creating surprise, forgetfullness, agitation, exhileration, hiding, threatening for murder, binding, inducing sleep, gentle massage etc. It also includes the aforesaid means of treatment. The material therapy consists of drugs which are used for emesis etc.

The drugs are examined in respect of nature (natural composition), properties, action, habit, time and mode of collection, storage, processing dosage, indication for use, the constitution of patient and the effect on disorder whether eliminates it or pacifies it, any other drug of this type should have the same characters.[87]

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Assessment of disequilibrium of dhatu:

कार्ययोनिर्धातुवैषम्यं, तस्यलक्षणंविकारागमः| परीक्षात्वस्यविकारप्रकृतेश्चैवोनातिरिक्तलिङ्गविशेषावेक्षणंविकारस्यचसाध्यासाध्यमृदुदारुणलिङ्गविशेषावेक्षणमिति||८८||

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