Adhikarana 4 (5) · Śloka 5
tatra śrōtrēndriyavijñēyā viśēṣā rōgēṣu vraṇāsrāvavijñānīyādiṣu vakṣyantē- ‘tatra saphēnaṁ raktamīrayannanilaḥ saśabdō nirgacchati’(sū. a.26) ityēvamādayaḥ, sparśanēndriyavijñēyāḥ śītōṣṇaślakṣṇakarkaśamr̥dukaṭhinatvādayaḥ (sparśaviśēṣā ) jvaraśōphādiṣu, cakṣurindriyavijñēyāḥ śarīrōpacayāpacayāyurlakṣaṇabalavarṇavikārādayaḥ, rasanēndriyavijñēyāḥ pramēhādiṣu rasaviśēṣāḥ, ghrāṇēndriyavijñēyā ariṣṭaliṅgādiṣu vraṇānāmavraṇānāṁ ca gandhaviśēṣāḥ, praśnēna ca vijānīyāddēśaṁ kālaṁ jātiṁ sātmyamātaṅkasamutpattiṁ vēdanāsamucchrāyaṁ balamantaragniṁ vātamūtrapurīṣāṇāṁ pravr̥ttimapravr̥ttiṁ kālaprakarṣādīṁśca viśēṣān | ātmasadr̥śēṣu vijñānābhyupāyēṣu tatsthānīyairjānīyāt ||5||
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तत्र श्रोत्रेन्द्रियविज्ञेया विशेषा रोगेषु व्रणास्रावविज्ञानीयादिषु वक्ष्यन्ते- ‘तत्र सफेनं रक्तमीरयन्ननिलः सशब्दो निर्गच्छति’(सू. अ.२६) इत्येवमादयः, स्पर्शनेन्द्रियविज्ञेयाः शीतोष्णश्लक्ष्णकर्कशमृदुकठिनत्वादयः (स्पर्शविशेषा ) ज्वरशोफादिषु, चक्षुरिन्द्रियविज्ञेयाः शरीरोपचयापचयायुर्लक्षणबलवर्णविकारादयः, रसनेन्द्रियविज्ञेयाः प्रमेहादिषु रसविशेषाः, घ्राणेन्द्रियविज्ञेया अरिष्टलिङ्गादिषु व्रणानामव्रणानां च गन्धविशेषाः, प्रश्नेन च विजानीयाद्देशं कालं जातिं सात्म्यमातङ्कसमुत्पत्तिं वेदनासमुच्छ्रायं बलमन्तरग्निं वातमूत्रपुरीषाणां प्रवृत्तिमप्रवृत्तिं कालप्रकर्षादींश्च विशेषान् | आत्मसदृशेषु विज्ञानाभ्युपायेषु तत्स्थानीयैर्जानीयात् ||५||
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tatra śrōtrētyādi| śabdēndriyavijñēyā viśēṣāḥ santi rōgēṣu, tē vraṇāsrāvavijñānīyādiṣu vakṣyantē iti sambandhaḥ| śarīrōpacayētyādi upacayaḥ sthaulyam, apacayaḥ kārśyaṁ, balamatrōtsāhaḥ| nanu pramēhādiṣu rasā madhurādayō makṣikāpipīlikādyupasarpaṇēna bhiṣagbhiranumēyāḥ, tat kathaṁ rasanēndriyavijñēyā iti? ucyatē, nātra bhiṣajāṁ rasanēndriyaṁ kintu pipīlikādīnāmityadōṣaḥ| ariṣṭaliṅgādiṣu yē vraṇānāmavraṇānāṁ ca gandhaviśēṣāstē ghrāṇēndriyavijñēyā iti sambandhaḥ| dēśastrividhō jāṅgalānūpasādhāraṇabhēdāt| jātiśabdō brāhmaṇādiṣu vartatē| kālō dvividhō nityaga āvasthikaśca; nityagaḥ r̥tulakṣaṇaḥ; āvasthikō dvividhaḥ- svasthasya bālyādibhēdēna, vyādhitasya jvarārambhādikālāvasthayā ca| sātmyamiti yadyasya sēvitaṁ sat sukhāya sampadyatē tattasya sātmyaṁ; tacca dvividhaṁ cēṣṭākhyamāhārākhyaṁ ca; cēṣṭākhyaṁ kāyavāṅmanōbhēdāttrividham, āhārākhyaṁ rasabhēdāt ṣaḍvidham| ātaṅkasamutpattimiti samutpattiḥ kāraṇamucyatē, tacca balavadvigrahādi| vēdanāsamucchrāyamiti vēdanā vātādivēdanāstōdādayaḥ, tāsāṁ samucchrāya udgatiḥ| balaṁ vyāyāmagamyā śaktiḥ| antaragnimiti kīdr̥śō'ntaragniḥ? samō viṣamō mandō vā| vātamūtrapurīṣāṇāmityatrādiśabdō luptō jñēyaḥ, tēnārtavādhōgataraktapittādīnāṁ grahaṇam| kālaprakarṣādīṁśca viśēṣāniti kiyān kalō'smin vyādhāvutpanna ityādīn bhēdān, cakārādguhyadēśapravr̥ttapūyādīnāṁ grahaṇam| anyē tu ‘dēśakālajātisātmyaṁ’ iti samāsāntaṁ paṭhanti, sātmyaśabdō dēśādibhiḥ saha pratyēkaṁ sambadhyatē; dēśastrividhō jāṅgalādibhēdēna, tadvaiparītyēna dēśasātmyamityādi vyākhyānayanti| aparē tu ‘dēśakālajātaṁ’ iti paṭhanti, vyākhyānayanti ca- jātaśabdō dēśakālābhyāṁ saha pratyēkaṁ sambadhyatē; dēśō bhūmirāturaśca; kasmin dēśē jāṅgalē'nūpē sādhāraṇē vā'yaṁ dōṣaḥ sañcitaḥ? kasmin prakupitaḥ? kasminnayaṁ vyādhirutpanna? iti; tathā, āturē'pi galādau kasminnavayavē ślēṣmasthānē pittasthānē vā?| ātmasadr̥śēṣu dōṣasadr̥śēṣu, vijñānābhyupāyēṣu ṣaḍvidhēṣu śrōtratvakcakṣūrasanaghrāṇapraśnēṣu| tatra vātasadr̥śēṣu vijñānābhyupāyēṣu pañcēndriyapraśnēṣu vraṇē saśabdaphēnaraktānilādinirgamanaṁ śravaṇēndriyagrāhyaṁ, pāruṣyaraukṣyādikaṁ tvagindriyagrāhyaṁ, bhasmakapōtāsthisavarṇatvaṁ cakṣurindriyagrāhyaṁ, kaṭugandhalājagandhāditvaṁ ghrāṇēndriyagrāhyaṁ, kaṣāyarasatvaṁ rasanēndriyagrāhyaṁ, tōdanabhēdanacchēdanādivēdanāviśēṣāḥ praśnagrāhyāḥ; pittasadr̥śēṣu vijñānābhyupāyēṣu śvayathuvraṇādīnāmauṣṇyaṁ tvagindriyagrāhyaṁ, nīlapītavarṇatvaṁ cakṣurindriyagrāhyaṁ, kaṭvamlarasatvaṁ rasanēndriyagrāhyaṁ, tīkṣṇātasīgandhatvaṁ ghrāṇēndriyagrāhyam, ōṣacōṣaparidāhādikā vēdanāviśēṣāḥ praśnagrāhyāḥ; ślēṣmasadr̥śēṣu vijñānābhyupāyēṣu snigdhapaicchilyādikaṁ tvagindriyagrāhyaṁ, śvētatvaṁ cakṣurindriyagrāhyaṁ, mādhuryādi rasanēndriyagrāhyaṁ, visragandhāditvaṁ ghrāṇēndriyagrāhyaṁ, kaṇḍūgurutvādivēdanāviśēṣāḥ praśnagrāhyā iti| vaidyō jānīyāditi kān? vyādhīn; adhikāravaśādakṣarairanuktānapi; kēṣu satsu? ṣaḍvidhēṣvapi vijñānābhyupāyēṣvātmasadr̥śēṣu vātapittaślēṣmasadr̥śēṣu; kairjānīyāt? tatsthānīyaiḥ tēṣāṁ śabdādīnāṁ sthānāni śrōtrādīni, tēṣvadhikr̥taiḥ śabdasparśarūparasagandhaiḥ tatsthānīyaiḥ; ētēnaitaduktaṁ- vātādiliṅgairāyurvēdēṣvanirdiṣṭanāmadhēyānapi vyādhīn kuśāgramatirvaidyō jānīyāditi| pañjikākārastu darśanādiparīkṣāṁ trividhāmēva paṭhati| ‘mithyādr̥ṣṭā vikārā hi’ ityādiślōkāntē “tasmāt parīkṣyāḥ satataṁ bhiṣajā siddhimicchatā| yuktyaiva vyādhayaḥ sarvaiḥ(rvē) pramāṇairdarśanādibhiḥ”- iti ślōkamadhītē, vyākhyānayati ca- darśanādibhirityēvaṁ kartavyē yat ‘pramāṇaiḥ’ ityadhikaṁ karōti, tadadhikapramāṇaprāptyarthaṁ, tēna gandharasaśabdānāmapyavarōdhaḥ; yē tvatrākṣaraiḥ ṣaḍvidhāmapi parīkṣāṁ paṭhanti, tēṣāṁ samyak śāstrāvabōdhō nāstīti bhāṣatē| ‘ātmasadr̥śēṣu vijñānābhyupāyēṣu tatsthānīyairjānīyāt’ ityapi na pañjikākāraḥ paṭhati||5||