1.
रसविमानम्
Rasa Vimana (Taste-based factors for the measurement of diseases and drugs)
2.
त्रिविधकुक्षीयविमानम्
Trividhakukshiya Vimana (Three parts of abdomen and principles of diet)
3.
जनपदोद्ध्वंसनीयविमानम्
Janapadodhvansaniya Vimana (Determination of specific characteristics of destruction of communities)
•
त्रिविधरोगविशेषविज्ञानीयविमानम्
Trividha Roga Vishesha Vijnaniya Vimana (Three methods for knowledge of disease)
5.
स्रोतोविमानम्
Sroto Vimana (Specific features of channels of transport and transformation)
6.
रोगानीकविमानम्
Roganika Vimana (Classification of Diseases)
7.
व्याधितरूपीयविमानम्
Vyadhita Rupiya Vimana (Types of patients and organisms affecting Human Body)
8.
रोगभिषग्जितीयविमानम्
Rogabhishagjitiya Vimana (Methods of conquering debate and disease)
Progress:29.3%
त्रिविधेन खल्वनेन ज्ञानसमुदायेन पूर्वं परीक्ष्य रोगं सर्वथा सर्वमथोत्तरकालमध्यवसानमदोषं भवति, न हि ज्ञानावयवेन कृत्स्ने ज्ञेये ज्ञानमुत्पद्यते| त्रिविधे त्वस्मिन् ज्ञानसमुदये पूर्वमाप्तोपदेशाज्ज्ञानं, ततः प्रत्यक्षानुमानाभ्यां परीक्षोपपद्यते| किं ह्यनुपदिष्टं पूर्वं यत्तत् प्रत्यक्षानुमानाभ्यां परीक्षमाणो विद्यात्| तस्माद्द्विविधा परीक्षा ज्ञानवतां प्रत्यक्षम्, अनुमानं च;त्रिविधा वा सहोपदेशेन ||५||
sanskrit
First of all, one should examine the various aspects of diseases by employing all the three pramanas (i.e., the three methods of examination). Observations made on the nature of the disease thereafter are infallible. One cannot acquire authoritative knowledge about anything in all its aspects simply by examining it through a part of these “sources of knowledge”. Of all the sources of knowledge one should acquire knowledge in the beginning through authoritative instructions and, thereafter proceed to examine a thing through pratyaksha (direct observations), and anumana (inference). What is to be examined by “direct observations” and inference unless something can be studied prima facie. Hence, all the three methods of examination are always to be used in the sequence viz. aptopadesha, pratyaksha and anumana. In other words, it could be said that if a physician possesses the textual knowledge (aptopadesha) then, for him, there are only two methods of examinations.
english translation
trividhena khalvanena jJAnasamudAyena pUrvaM parIkSya rogaM sarvathA sarvamathottarakAlamadhyavasAnamadoSaM bhavati, na hi jJAnAvayavena kRtsne jJeye jJAnamutpadyate| trividhe tvasmin jJAnasamudaye pUrvamAptopadezAjjJAnaM, tataH pratyakSAnumAnAbhyAM parIkSopapadyate| kiM hyanupadiSTaM pUrvaM yattat pratyakSAnumAnAbhyAM parIkSamANo vidyAt| tasmAddvividhA parIkSA jJAnavatAM pratyakSam, anumAnaM ca;trividhA vA sahopadezena ||5||
hk transliteration
Charak Samhita
Progress:29.3%
त्रिविधेन खल्वनेन ज्ञानसमुदायेन पूर्वं परीक्ष्य रोगं सर्वथा सर्वमथोत्तरकालमध्यवसानमदोषं भवति, न हि ज्ञानावयवेन कृत्स्ने ज्ञेये ज्ञानमुत्पद्यते| त्रिविधे त्वस्मिन् ज्ञानसमुदये पूर्वमाप्तोपदेशाज्ज्ञानं, ततः प्रत्यक्षानुमानाभ्यां परीक्षोपपद्यते| किं ह्यनुपदिष्टं पूर्वं यत्तत् प्रत्यक्षानुमानाभ्यां परीक्षमाणो विद्यात्| तस्माद्द्विविधा परीक्षा ज्ञानवतां प्रत्यक्षम्, अनुमानं च;त्रिविधा वा सहोपदेशेन ||५||
sanskrit
First of all, one should examine the various aspects of diseases by employing all the three pramanas (i.e., the three methods of examination). Observations made on the nature of the disease thereafter are infallible. One cannot acquire authoritative knowledge about anything in all its aspects simply by examining it through a part of these “sources of knowledge”. Of all the sources of knowledge one should acquire knowledge in the beginning through authoritative instructions and, thereafter proceed to examine a thing through pratyaksha (direct observations), and anumana (inference). What is to be examined by “direct observations” and inference unless something can be studied prima facie. Hence, all the three methods of examination are always to be used in the sequence viz. aptopadesha, pratyaksha and anumana. In other words, it could be said that if a physician possesses the textual knowledge (aptopadesha) then, for him, there are only two methods of examinations.
english translation
trividhena khalvanena jJAnasamudAyena pUrvaM parIkSya rogaM sarvathA sarvamathottarakAlamadhyavasAnamadoSaM bhavati, na hi jJAnAvayavena kRtsne jJeye jJAnamutpadyate| trividhe tvasmin jJAnasamudaye pUrvamAptopadezAjjJAnaM, tataH pratyakSAnumAnAbhyAM parIkSopapadyate| kiM hyanupadiSTaM pUrvaM yattat pratyakSAnumAnAbhyAM parIkSamANo vidyAt| tasmAddvividhA parIkSA jJAnavatAM pratyakSam, anumAnaM ca;trividhA vA sahopadezena ||5||
hk transliteration