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Line 265: − + + + − Treatment of excess and inadequate purification therapy: + + + + + + + + − For those suffering from symptoms of excessive administration or application of purification activities, ingestion of ghee and oil processed with sweet drugs or anuvasana type of enema is prescribed. + − + − + + + + + + + − + + + + + − + − + + + + + + + + + − + − + + + + + + + + − + + + + + + + + − + − + + + + + + + + + + − त्यागाद्विषमहेतूनां समानां चोपसेवनात्| +
Chikitsaprabhritiya Adhyaya (view source)
Revision as of 18:55, 22 October 2017
, 18:55, 22 October 2017→Post purification measures
tathA sa labhate sharma yujyate cAyuShA ciram||23||
tathA sa labhate sharma yujyate cAyuShA ciram||23||
For those weakened by purification therapy, restoration of one’s health could be done by prescribing a nourishing diet regimen that would include ''ghee'', relishing soup (including preparations with meat), and milk. The patient should also be advised massage, bath, and evacuative & unctuous enema. This process of purification followed by rejuvenation or restoration of one’s health bestows happiness & longevity to the patient. [22-23]
For those weakened by purification therapy, restoration of one’s health could be done by prescribing a nourishing diet regimen that would include ''ghee'', relishing soup (including preparations with meat), and milk. The patient should also be advised massage, bath, and evacuative and unctuous enema. This process of purification followed by rejuvenation or restoration of one’s health bestows happiness & longevity to the patient. [22-23]
==== Treatment of excess and inadequate purification therapy ====
अतियोगानुबद्धानां सर्पिःपानं प्रशस्यते|
अतियोगानुबद्धानां सर्पिःपानं प्रशस्यते|
तैलं मधुरकैः सिद्धमथवाऽप्यनुवासनम्||२४||
तैलं मधुरकैः सिद्धमथवाऽप्यनुवासनम्||२४||
यस्य त्वयोगस्तं स्निग्धं पुनः संशोधयेन्नरम्|
यस्य त्वयोगस्तं स्निग्धं पुनः संशोधयेन्नरम्|
मात्राकालबलापेक्षी स्मरन् पूर्वमनुक्रमम्||२५||
मात्राकालबलापेक्षी स्मरन् पूर्वमनुक्रमम्||२५||
स्नेहने स्वेदने शुद्धौ रोगाः संसर्जने च ये|
स्नेहने स्वेदने शुद्धौ रोगाः संसर्जने च ये|
जायन्तेऽमार्गविहिते तेषां सिद्धिषु साधनम्||२६||
जायन्तेऽमार्गविहिते तेषां सिद्धिषु साधनम्||२६||
atiyōgānubaddhānāṁ sarpiḥpānaṁ praśasyatē|
atiyōgānubaddhānāṁ sarpiḥpānaṁ praśasyatē|
tailaṁ madhurakaiḥ siddhamathavā'pyanuvāsanam||24||
tailaṁ madhurakaiḥ siddhamathavā'pyanuvāsanam||24||
yasya tvayōgastaṁ snigdhaṁ punaḥ saṁśōdhayēnnaram|
yasya tvayōgastaṁ snigdhaṁ punaḥ saṁśōdhayēnnaram|
mātrākālabalāpēkṣī smaran pūrvamanukramam||25||
mātrākālabalāpēkṣī smaran pūrvamanukramam||25||
snēhanē svēdanē śuddhau rōgāḥ saṁsarjanē ca yē|
snēhanē svēdanē śuddhau rōgāḥ saṁsarjanē ca yē|
jāyantē'mārgavihitē tēṣāṁ siddhiṣu sādhanam||26||
jāyantē'mārgavihitē tēṣāṁ siddhiṣu sādhanam||26||
atiyogAnubaddhAnAM sarpiHpAnaM prashasyate|
atiyogAnubaddhAnAM sarpiHpAnaM prashasyate|
tailaM madhurakaiH siddhamathavA~apyanuvAsanam||24||
tailaM madhurakaiH siddhamathavA~apyanuvAsanam||24||
yasya tvayogastaM snigdhaM punaH saMshodhayennaram|
yasya tvayogastaM snigdhaM punaH saMshodhayennaram|
mAtrAkAlabalApekShI smaran pUrvamanukramam||25||
mAtrAkAlabalApekShI smaran pUrvamanukramam||25||
snehane svedane shuddhau rogAH saMsarjane ca ye|
snehane svedane shuddhau rogAH saMsarjane ca ye|
jAyante~amArgavihite teShAM siddhiShu sAdhanam||26||
jAyante~amArgavihite teShAM siddhiShu sAdhanam||26||
In cases of inadequate administration or application, one should be given oleation therapy followed by evacuative therapy again, considering the dose, time, strength of the patient and factors responsible for inadequate cleansing earlier. Management of disorders arising out of improper oleation, fomentation and purification therapies as well as post- purification dietetic regimen program is described subsequently in the Siddhi section. (24-26)
For those suffering from symptoms of excessive administration or application of purification activities, ingestion of ''ghee'' and oil processed with sweet drugs or ''anuvasana'' type of enema is prescribed.
Swabhavoparama vada (theory of natural destruction):
In cases of inadequate administration or application, one should be given oleation therapy followed by evacuative therapy again, considering the dose, time, strength of the patient and factors responsible for inadequate cleansing earlier. Management of disorders arising out of improper oleation, fomentation and purification therapies as well as post- purification dietetic regimen program is described subsequently in [[Siddhi Sthana]] (i.e., the Siddhi section of this treatise). [24-26]
==== ''Swabhavoparama vada'' (theory of natural destruction) ====
जायन्ते हेतुवैषम्याद्विषमा देहधातवः|
जायन्ते हेतुवैषम्याद्विषमा देहधातवः|
हेतुसाम्यात् समास्तेषां स्वभावोपरमः सदा||२७||
हेतुसाम्यात् समास्तेषां स्वभावोपरमः सदा||२७||
jāyantē hētuvaiṣamyādviṣamā dēhadhātavaḥ|
jāyantē hētuvaiṣamyādviṣamā dēhadhātavaḥ|
hētusāmyāt samāstēṣāṁ svabhāvōparamaḥ sadā||27||
hētusāmyāt samāstēṣāṁ svabhāvōparamaḥ sadā||27||
jAyante hetuvaiShamyAdviShamA dehadhAtavaH|
jAyante hetuvaiShamyAdviShamA dehadhAtavaH|
hetusAmyAt samAsteShAM svabhAvoparamaH sadA||27||
hetusAmyAt samAsteShAM svabhAvoparamaH sadA||27||
Discordance of the causative factors results in disequilibrium of the tissue elements (dhatus) of the body. Conversely, concordance of tissue elements is restored by means of restoring the concordance of causative factors. However, the resolution / destruction of the existing always happens naturally in the course of time. (27)
Discordance of the causative factors results in disequilibrium of the tissue elements (''dhatus'') of the body. Conversely, concordance of tissue elements is restored by means of restoring the concordance of causative factors. However, the resolution / destruction of the existing always happens naturally in the course of time. [27]
प्रवृत्तिहेतुर्भावानां न निरोधेऽस्ति कारणम्|
प्रवृत्तिहेतुर्भावानां न निरोधेऽस्ति कारणम्|
केचित्तत्रापि मन्यन्ते हेतुं हेतोरवर्तनम्||२८||
केचित्तत्रापि मन्यन्ते हेतुं हेतोरवर्तनम्||२८||
pravr̥ttihēturbhāvānāṁ na nirōdhē'sti kāraṇam|
pravr̥ttihēturbhāvānāṁ na nirōdhē'sti kāraṇam|
kēcittatrāpi manyantē hētuṁ hētōravartanam||28||
kēcittatrāpi manyantē hētuṁ hētōravartanam||28||
pravRuttiheturbhAvAnAM na nirodhe~asti kAraNam|
pravRuttiheturbhAvAnAM na nirodhe~asti kAraNam|
kecittatrApi manyante hetuM hetoravartanam||28||
kecittatrApi manyante hetuM hetoravartanam||28||
There is always a cause for the manifestation of beings but none exists for their annihilation. However, some scholars are of the opinion that the noncontinuance of their causative factors is the very cause of their annihilation. (28)
Query by Agnivesha:
There is always a cause for the manifestation of beings but none exists for their annihilation. However, some scholars are of the opinion that the noncontinuance of their causative factors is the very cause of their annihilation. [28]
==== Query by Agnivesha ====
एवमुक्तार्थमाचार्यमग्निवेशोऽभ्यभाषत|
एवमुक्तार्थमाचार्यमग्निवेशोऽभ्यभाषत|
स्वभावोपरमे कर्म चिकित्साप्राभृतस्य किम्||२९||
स्वभावोपरमे कर्म चिकित्साप्राभृतस्य किम्||२९||
भेषजैर्विषमान् धातून् कान् समीकुरुते भिषक्|
भेषजैर्विषमान् धातून् कान् समीकुरुते भिषक्|
का वा चिकित्सा भगवन्! किमर्थं वा प्रयुज्यते||३०||
का वा चिकित्सा भगवन्! किमर्थं वा प्रयुज्यते||३०||
ēvamuktārthamācāryamagnivēśō'bhyabhāṣata|
ēvamuktārthamācāryamagnivēśō'bhyabhāṣata|
svabhāvōparamē karma cikitsāprābhr̥tasya kim||29||
svabhāvōparamē karma cikitsāprābhr̥tasya kim||29||
bhēṣajairviṣamān dhātūn kān samīkurutē bhiṣak|
bhēṣajairviṣamān dhātūn kān samīkurutē bhiṣak|
kā vā cikitsā bhagavan! kimarthaṁ vā prayujyatē||30||
kā vā cikitsā bhagavan! kimarthaṁ vā prayujyatē||30||
evamuktArthamAcAryamagnivesho~abhyabhAShata|
evamuktArthamAcAryamagnivesho~abhyabhAShata|
svabhAvoparame karma cikitsAprAbhRutasya kim||29||
svabhAvoparame karma cikitsAprAbhRutasya kim||29||
bheShajairviShamAn dhAtUn kAn samIkurute bhiShak|
bheShajairviShamAn dhAtUn kAn samIkurute bhiShak|
kA vA cikitsA bhagavan! kimarthaM vA prayujyate||30||
kA vA cikitsA bhagavan! kimarthaM vA prayujyate||30||
The master having thus given his version Agnivesha inquired- if the natural resolution (of disorders) be in the very nature of things then what is the necessity of a qualified physician? Which discordant body elements are harmonized by the physician by means of therapy? After all what does the treatment amount to? And what is its objective? (29-30)
The master having thus given his version Agnivesha inquired- if the natural resolution (of disorders) be in the very nature of things then what is the necessity of a qualified physician? Which discordant body elements are harmonized by the physician by means of therapy? After all what does the treatment amount to? And what is its objective? [29-30]
Reply by Punarvasu:
==== Reply by Punarvasu ====
तच्छिष्यवचनं श्रुत्वा व्याजहार पुनर्वसुः|
तच्छिष्यवचनं श्रुत्वा व्याजहार पुनर्वसुः|
श्रूयतामत्र या सोम्य! युक्तिर्दृष्टा महर्षिभिः||३१||
श्रूयतामत्र या सोम्य! युक्तिर्दृष्टा महर्षिभिः||३१||
न नाशकारणाभावाद्भावानां नाशकारणम्|
न नाशकारणाभावाद्भावानां नाशकारणम्|
ज्ञायते नित्यगस्येव कालस्यात्ययकारणम्||३२||
ज्ञायते नित्यगस्येव कालस्यात्ययकारणम्||३२||
tacchiṣyavacanaṁ śrutvā vyājahāra punarvasuḥ|
tacchiṣyavacanaṁ śrutvā vyājahāra punarvasuḥ|
śrūyatāmatra yā sōmya! yuktirdr̥ṣṭā maharṣibhiḥ||31||
śrūyatāmatra yā sōmya! yuktirdr̥ṣṭā maharṣibhiḥ||31||
na nāśakāraṇābhāvādbhāvānāṁ nāśakāraṇam|
na nāśakāraṇābhāvādbhāvānāṁ nāśakāraṇam|
jñāyatē nityagasyēva kālasyātyayakāraṇam||32||
jñāyatē nityagasyēva kālasyātyayakāraṇam||32||
tacchiShyavacanaM shrutvA vyAjahAra punarvasuH|
tacchiShyavacanaM shrutvA vyAjahAra punarvasuH|
shrUyatAmatra yA somya! yuktirdRuShTA maharShibhiH||31||
shrUyatAmatra yA somya! yuktirdRuShTA maharShibhiH||31||
na nAshakAraNAbhAvAdbhAvAnAM nAshakAraNam|
na nAshakAraNAbhAvAdbhAvAnAM nAshakAraNam|
j~jAyate nityagasyeva kAlasyAtyayakAraNam||32||
j~jAyate nityagasyeva kAlasyAtyayakAraNam||32||
Hearing these words from his disciple, Punarvasu responded, “Hear, oh gentle one! The rationale the great sages have given in this respect is that the cause of destruction of entities cannot be comprehended, because no such cause exists, just as in case of time, which is always in the process of swift movement automatically gets destroyed. Being transitory by nature, things perish even as they are born. (31-32)
Hearing these words from his disciple, Punarvasu responded, “Hear, oh gentle one! The rationale the great sages have given in this respect is that the cause of destruction of entities cannot be comprehended, because no such cause exists, just as in case of time, which is always in the process of swift movement automatically gets destroyed. Being transitory by nature, things perish even as they are born. [31-32]
शीघ्रगत्वाद्यथा भूतस्तथा भावो विपद्यते|३३||
शीघ्रगत्वाद्यथा भूतस्तथा भावो विपद्यते|३३||
निरोधे कारणं तस्य नास्ति नैवान्यथाक्रिया||३३||
निरोधे कारणं तस्य नास्ति नैवान्यथाक्रिया||३३||
śīghragatvādyathā bhūtastathā bhāvō vipadyatē|33||
śīghragatvādyathā bhūtastathā bhāvō vipadyatē|33||
nirōdhē kāraṇaṁ tasya nāsti naivānyathākriyā||33||
nirōdhē kāraṇaṁ tasya nāsti naivānyathākriyā||33||
shIghragatvAdyathA bhUtastathA bhAvo vipadyate|33|
shIghragatvAdyathA bhUtastathA bhAvo vipadyate|33|
nirodhe kAraNaM tasya nAsti naivAnyathAkriyA||33||
nirodhe kAraNaM tasya nAsti naivAnyathAkriyA||33||
There is neither a cause for things to perish nor there is a possibility of bringing out a change in the innate tendency of destruction. (33)
Definition of chikitsa and duty of a physician:
There is neither a cause for things to perish nor there is a possibility of bringing out a change in the innate tendency of destruction. [33]
==== Definition of ''chikitsa'' and the duty of a physician ====
याभिः क्रियाभिर्जायन्ते शरीरे धातवः समाः|
याभिः क्रियाभिर्जायन्ते शरीरे धातवः समाः|
सा चिकित्सा विकाराणां कर्म तद्भिषजां स्मृतम्||३४||
सा चिकित्सा विकाराणां कर्म तद्भिषजां स्मृतम्||३४||
कथं शरीरे धातूनां वैषम्यं न भवेदिति|
कथं शरीरे धातूनां वैषम्यं न भवेदिति|
समानां चानुबन्धः स्यादित्यर्थं क्रियते क्रिया||३५||
समानां चानुबन्धः स्यादित्यर्थं क्रियते क्रिया||३५||
yābhiḥ kriyābhirjāyantē śarīrē dhātavaḥ samāḥ|
yābhiḥ kriyābhirjāyantē śarīrē dhātavaḥ samāḥ|
sā cikitsā vikārāṇāṁ karma tadbhiṣajāṁ smr̥tam||34||
sā cikitsā vikārāṇāṁ karma tadbhiṣajāṁ smr̥tam||34||
kathaṁ śarīrē dhātūnāṁ vaiṣamyaṁ na bhavēditi|
kathaṁ śarīrē dhātūnāṁ vaiṣamyaṁ na bhavēditi|
samānāṁ cānubandhaḥ syādityarthaṁ kriyatē kriyā||35||
samānāṁ cānubandhaḥ syādityarthaṁ kriyatē kriyā||35||
yAbhiH kriyAbhirjAyante sharIre dhAtavaH samAH|
yAbhiH kriyAbhirjAyante sharIre dhAtavaH samAH|
sA cikitsA vikArANAM karma tadbhiShajAM smRutam||34||
sA cikitsA vikArANAM karma tadbhiShajAM smRutam||34||
kathaM sharIre dhAtUnAM vaiShamyaM na bhavediti|
kathaM sharIre dhAtUnAM vaiShamyaM na bhavediti|
samAnAM cAnubandhaH syAdityarthaM kriyate kriyA||35||
samAnAM cAnubandhaH syAdityarthaM kriyate kriyA||35||
Therapeutics therefore consists of measures or operations by way of which concordance of the tissue elements can be sustained and this (achieving concordance of tissue elements) constitutes the duty of the physician. Therapy is administered with the sole objective of ensuring that no discordance prevails in tissue elements and that there is sustenance of continued concordance. (34-35).
Therapeutics therefore consists of measures or operations by way of which concordance of the tissue elements can be sustained and this (achieving concordance of tissue elements) constitutes the duty of the physician. Therapy is administered with the sole objective of ensuring that no discordance prevails in tissue elements and that there is sustenance of continued concordance. (34-35).
त्यागाद्विषमहेतूनां समानां चोपसेवनात्|
विषमा नानुबध्नन्ति जायन्ते धातवः समाः||३६||
विषमा नानुबध्नन्ति जायन्ते धातवः समाः||३६||
समैस्तु हेतुभिर्यस्माद्धातून् सञ्जनयेत् समान्|
समैस्तु हेतुभिर्यस्माद्धातून् सञ्जनयेत् समान्|