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

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||  

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||  

karaNaM punarbheShajam|  

karaNaM punarbheShajam|  

bheShajaM nAma tadyadupakaraNAyopakalpate bhiShajo dhAtusAmyAbhinirvRuttau prayatamAnasyavisheShatashcopAyAntebhyaH|  

bheShajaM nAma tadyadupakaraNAyopakalpate bhiShajo dhAtusAmyAbhinirvRuttau prayatamAnasyavisheShatashcopAyAntebhyaH|  

yattu dravyabhUtaM tadvamanAdiShu yogamupaiti|  

yattu dravyabhUtaM tadvamanAdiShu yogamupaiti|  

tasyApIyaM parIkShA- idamevamprakRutyaiva~gguNamevamprabhAvamasmin deshejAtamasminnRutAvevaM gRuhItamevaM nihitamevamupaskRutamanayA ca mAtrayA yuktamasminvyAdhAvevaMvidhasya puruShasyaivatAvantaM doShamapakarShatyupashamayati vA, yadanyadapicaivaMvidhaM bheShajaM bhavettaccAnena [2] visheSheNa yuktamiti||87||  

tasyApIyaM parIkShA- idamevamprakRutyaiva~gguNamevamprabhAvamasmin deshejAtamasminnRutAvevaM gRuhItamevaM nihitamevamupaskRutamanayA ca mAtrayA yuktamasminvyAdhAvevaMvidhasya puruShasyaivatAvantaM doShamapakarShatyupashamayati vA, yadanyadapicaivaMvidhaM bheShajaM bhavettaccAnena [2] visheSheNa yuktamiti||87||  

The medicament has been mentioned here as instrument (karana) which serves as equipment for the physician making effort for effective balance of dhatus particularly different from the entities ending with procedure (original source, inclination, place, time and procedure). In view of agents applied medicament or therapy is advocated as of two types – spiritual (daivavyapashraya) and rational (yuktivyapashayam).  

 

The medicament has been mentioned here as instrument (''karana'') which serves as equipment for the physician making effort for effective balance of ''dhatus'' particularly different from the entities ending with procedure (original source, inclination, place, time and procedure). In view of agents applied medicament or therapy is advocated as of two types – spiritual (''daivavyapashraya'') and rational (''yuktivyapashayam'').  

 

In spiritual therapy, incantation, roots, gems, auspicious rites, expiation, fasting, blessings, bowing, visit to temples(sacred places) etc. are employed.  

In spiritual therapy, incantation, roots, gems, auspicious rites, expiation, fasting, blessings, bowing, visit to temples(sacred places) etc. are employed.  

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.  

 

In rational therapy, evacuative and pacifying 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 terrorizing, creating surprise, forgetfulness, agitation, exhilaration, 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]

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]