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)
4.
त्रिविधरोगविशेषविज्ञानीयविमानम्
Trividha Roga Vishesha Vijnaniya Vimana (Three methods for knowledge of disease)
5.
स्रोतोविमानम्
Sroto Vimana (Specific features of channels of transport and transformation)
•
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:40.8%
अथातो रोगानीकं विमानं व्याख्यास्यामः ||१||
sanskrit
Now we shall expound the chapter "Roganika Vimana"(Classification of Diseases).
english translation
athAto rogAnIkaM vimAnaM vyAkhyAsyAmaH ||1||
hk transliteration
इति ह स्माह भगवानात्रेयः ||२||
sanskrit
Thus said Lord Atreya.
english translation
iti ha smAha bhagavAnAtreyaH ||2||
hk transliteration
द्वे रोगानीके भवतः प्रभावभेदेन- साध्यम्, असाध्यं च; द्वे रोगानीके बलभेदेन- मृदु, दारुणं च; द्वे रोगानीके अधिष्ठानभेदेन- मनोऽधिष्ठानं, शरीराधिष्ठानं च; द्वे रोगानीके निमित्तभेदेन- स्वधातुवैषम्यनिमित्तम्, आगन्तुनिमित्तं च; द्वे रोगानीके आशयभेदेन- आमाशयसमुत्थं, पक्वाशयसमुत्थं चेति| एवमेतत् प्रभावबलाधिष्ठाननिमित्ताशयभेदाद्द्वैधं सद्भेदप्रकृत्यन्तरेण भिद्यमानमथवाऽपि सन्धीयमानं स्यादेकत्वं बहुत्वं वा| एकत्वं तावदेकमेव रोगानीकं, दुःखसामान्यात्; बहुत्वं तु दश रोगानीकानि प्रभावभेदादिना भवन्ति; बहुत्वमपि सङ्ख्येयं स्यादसङ्ख्येयं वा| तत्र सङ्ख्येयं तावद्यथोक्तमष्टोदरीये, अपरिसङ्ख्येयं पुनर्यथा- महारोगाध्याये रुग्वर्णसमुत्थानादीनामसङ्ख्येयत्वात् ||३||
sanskrit
[Types of diseases] Following are the two categories of diseases: 1. On the basis of Prognosis – i. Curables ii. Incurables 2. On the basis of Intensity - i. Mild ii. Severe 3.On the basis of Location - i. Physical ii. Mental 4.On the basis of Causes - i. Endogenous ii. Exogenous 5.On the basis of Origin - i. Digestive origin(Amashaya) ii. Excretory(pakwashaya) origin Thus there are two categories of diseases based upon prognosis, intensity, location, cause and origin. There might be only one type of disease or many types of diseases based upon the classification (permutation and combination). Only one type of disease is based on similarity in causing pain and multiple types based upon ten categories and criteria mentioned above prognosis etc. That may be numerable or innumerable. Numerable as mentioned in the chapter Ashtodariya and innumerable as described in Maharoga Adhyaya owing to innumerability of nature of pain, change in colour, variation in origin etc. factors.
english translation
dve rogAnIke bhavataH prabhAvabhedena- sAdhyam, asAdhyaM ca; dve rogAnIke balabhedena- mRdu, dAruNaM ca; dve rogAnIke adhiSThAnabhedena- mano'dhiSThAnaM, zarIrAdhiSThAnaM ca; dve rogAnIke nimittabhedena- svadhAtuvaiSamyanimittam, AgantunimittaM ca; dve rogAnIke Azayabhedena- AmAzayasamutthaM, pakvAzayasamutthaM ceti| evametat prabhAvabalAdhiSThAnanimittAzayabhedAddvaidhaM sadbhedaprakRtyantareNa bhidyamAnamathavA'pi sandhIyamAnaM syAdekatvaM bahutvaM vA| ekatvaM tAvadekameva rogAnIkaM, duHkhasAmAnyAt; bahutvaM tu daza rogAnIkAni prabhAvabhedAdinA bhavanti; bahutvamapi saGkhyeyaM syAdasaGkhyeyaM vA| tatra saGkhyeyaM tAvadyathoktamaSTodarIye, aparisaGkhyeyaM punaryathA- mahArogAdhyAye rugvarNasamutthAnAdInAmasaGkhyeyatvAt ||3||
hk transliteration
न च सङ्ख्येयाग्रेषु भेदप्रकृत्यन्तरीयेषु विगीतिरित्यतो दोषवती स्यादत्र काचित् प्रतिज्ञा, न चाविगीतिरित्यतः स्याददोषवती| भेत्ता हि भेद्यमन्यथाभिनत्ति, अन्यथा पुरस्ताद्भिन्नं भेदप्रकृत्यन्तरेण भिन्दन् भेदसङ्ख्याविशेषमापादयत्यनेकधा, न च पूर्वं भेदाग्रमुपहन्ति| समानायामपि खलु भेदप्रकृतौ प्रकृतानुप्रयोगान्तरमपेक्ष्यम्[१] |सन्ति ह्यर्थान्तराणि समानशब्दाभिहितानि, सन्ति चानर्थान्तराणि पर्यायशब्दाभिहितानि| समानो हि रोगशब्दो दोषेषु च व्याधिषु च; दोषा ह्यपि रोगशब्दमातङ्कशब्दं यक्ष्मशब्दं दोषप्रकृतिशब्दं विकारशब्दं च लभन्ते, व्याधयश्च रोगशब्दमातङ्कशब्दं यक्ष्मशब्दं दोषप्रकृतिशब्दं विकारशब्दं च लभन्ते| तत्र दोषेषु चैव व्याधिषु च रोगशब्दः समानः, शेषेषु तु विशेषवान् ||४||
sanskrit
[Justification for different types of classification] If something, already classified in a particular manner, is reclassified in another way following different criteria, there may be change in the number of groups, and such a charge should not render the statement suggesting such a classification incorrect. An individual has the liberty to classify things as he likes. If something is already classified into some groups in a particular manner, he may reclassify it on the basis of different criteria which may result in changes in the number of groups in different ways. This does not invalidate the number of groups according to some other mode of classification. In some cases the criterion of classification may appear to be the same as the previous one but the specific features of each of these criteria should be observed in deciding about the validity of this classification. The same term may carry different meanings e.g. the word roga, antanka, yakshman, doshaprakriti and vikara (morbidity – these terms carry the meaning of or are synonymous with both dosha and vyadhi (disease). Thus the term roga is synonymous with both the dosha and vyadhi. For the rest like hetu (etiology) etc., this term, viz. roga carries a different meaning.
english translation
na ca saGkhyeyAgreSu bhedaprakRtyantarIyeSu vigItirityato doSavatI syAdatra kAcit pratijJA, na cAvigItirityataH syAdadoSavatI| bhettA hi bhedyamanyathAbhinatti, anyathA purastAdbhinnaM bhedaprakRtyantareNa bhindan bhedasaGkhyAvizeSamApAdayatyanekadhA, na ca pUrvaM bhedAgramupahanti| samAnAyAmapi khalu bhedaprakRtau prakRtAnuprayogAntaramapekSyam[1] |santi hyarthAntarANi samAnazabdAbhihitAni, santi cAnarthAntarANi paryAyazabdAbhihitAni| samAno hi rogazabdo doSeSu ca vyAdhiSu ca; doSA hyapi rogazabdamAtaGkazabdaM yakSmazabdaM doSaprakRtizabdaM vikArazabdaM ca labhante, vyAdhayazca rogazabdamAtaGkazabdaM yakSmazabdaM doSaprakRtizabdaM vikArazabdaM ca labhante| tatra doSeSu caiva vyAdhiSu ca rogazabdaH samAnaH, zeSeSu tu vizeSavAn ||4||
hk transliteration
तत्र व्याधयोऽपरिसङ्ख्येया भवन्ति, अतिबहुत्वात्| दोषास्तु खलु परिसङ्ख्येया भवन्ति, अनतिबहुत्वात्| तस्माद्यथाचित्रं विकारानुदाहरणार्थम्, अनवशेषेण च दोषान् व्याख्यास्यामः| रजस्तमश्च मानसौ दोषौ| तयोर्विकाराः कामक्रोधलोभमोहेर्ष्यामानमदशोकचित्तो(न्तो)द्वेगभयहर्षादयः| वातपित्तश्लेष्माणस्तु खलु शारीरा दोषाः| तेषामपि च विकारा ज्वरातीसारशोफशोषश्वासमेहकुष्ठादयः| इति दोषाः केवला व्याख्याता विकारैकदेशश्च ||५||
sanskrit
[Physical and psychic dosha and their vitiators] Because of their multitudinous nature, diseases are innumerable. On the other hand, dosha are numerable because of their limited number. So only some of the diseases will be explained by way of illustrations whereas dosha will be explained in their entirety. Rajas and tamas are the dosha pertaining to the mind and the types of morbidity caused by them are kama (passion), anger, greed, attachment, envy, ego, pride grief, worry, anxiety, fear, excitement etc. Vata, pitta and kapha- these three are the dosha pertaining to the body. Diseases caused by them are fever, diarrhea, edema, consumption, dyspnoea, meha (obstinate urinary disorder including diabetes), kushtha (obstinate skin disease including leprosy) etc. Thus dosha in their entirety and diseases in parts are explained.
english translation
tatra vyAdhayo'parisaGkhyeyA bhavanti, atibahutvAt| doSAstu khalu parisaGkhyeyA bhavanti, anatibahutvAt| tasmAdyathAcitraM vikArAnudAharaNArtham, anavazeSeNa ca doSAn vyAkhyAsyAmaH| rajastamazca mAnasau doSau| tayorvikArAH kAmakrodhalobhamoherSyAmAnamadazokacitto(nto)dvegabhayaharSAdayaH| vAtapittazleSmANastu khalu zArIrA doSAH| teSAmapi ca vikArA jvarAtIsArazophazoSazvAsamehakuSThAdayaH| iti doSAH kevalA vyAkhyAtA vikAraikadezazca ||5||
hk transliteration
Charak Samhita
Progress:40.8%
अथातो रोगानीकं विमानं व्याख्यास्यामः ||१||
sanskrit
Now we shall expound the chapter "Roganika Vimana"(Classification of Diseases).
english translation
athAto rogAnIkaM vimAnaM vyAkhyAsyAmaH ||1||
hk transliteration
इति ह स्माह भगवानात्रेयः ||२||
sanskrit
Thus said Lord Atreya.
english translation
iti ha smAha bhagavAnAtreyaH ||2||
hk transliteration
द्वे रोगानीके भवतः प्रभावभेदेन- साध्यम्, असाध्यं च; द्वे रोगानीके बलभेदेन- मृदु, दारुणं च; द्वे रोगानीके अधिष्ठानभेदेन- मनोऽधिष्ठानं, शरीराधिष्ठानं च; द्वे रोगानीके निमित्तभेदेन- स्वधातुवैषम्यनिमित्तम्, आगन्तुनिमित्तं च; द्वे रोगानीके आशयभेदेन- आमाशयसमुत्थं, पक्वाशयसमुत्थं चेति| एवमेतत् प्रभावबलाधिष्ठाननिमित्ताशयभेदाद्द्वैधं सद्भेदप्रकृत्यन्तरेण भिद्यमानमथवाऽपि सन्धीयमानं स्यादेकत्वं बहुत्वं वा| एकत्वं तावदेकमेव रोगानीकं, दुःखसामान्यात्; बहुत्वं तु दश रोगानीकानि प्रभावभेदादिना भवन्ति; बहुत्वमपि सङ्ख्येयं स्यादसङ्ख्येयं वा| तत्र सङ्ख्येयं तावद्यथोक्तमष्टोदरीये, अपरिसङ्ख्येयं पुनर्यथा- महारोगाध्याये रुग्वर्णसमुत्थानादीनामसङ्ख्येयत्वात् ||३||
sanskrit
[Types of diseases] Following are the two categories of diseases: 1. On the basis of Prognosis – i. Curables ii. Incurables 2. On the basis of Intensity - i. Mild ii. Severe 3.On the basis of Location - i. Physical ii. Mental 4.On the basis of Causes - i. Endogenous ii. Exogenous 5.On the basis of Origin - i. Digestive origin(Amashaya) ii. Excretory(pakwashaya) origin Thus there are two categories of diseases based upon prognosis, intensity, location, cause and origin. There might be only one type of disease or many types of diseases based upon the classification (permutation and combination). Only one type of disease is based on similarity in causing pain and multiple types based upon ten categories and criteria mentioned above prognosis etc. That may be numerable or innumerable. Numerable as mentioned in the chapter Ashtodariya and innumerable as described in Maharoga Adhyaya owing to innumerability of nature of pain, change in colour, variation in origin etc. factors.
english translation
dve rogAnIke bhavataH prabhAvabhedena- sAdhyam, asAdhyaM ca; dve rogAnIke balabhedena- mRdu, dAruNaM ca; dve rogAnIke adhiSThAnabhedena- mano'dhiSThAnaM, zarIrAdhiSThAnaM ca; dve rogAnIke nimittabhedena- svadhAtuvaiSamyanimittam, AgantunimittaM ca; dve rogAnIke Azayabhedena- AmAzayasamutthaM, pakvAzayasamutthaM ceti| evametat prabhAvabalAdhiSThAnanimittAzayabhedAddvaidhaM sadbhedaprakRtyantareNa bhidyamAnamathavA'pi sandhIyamAnaM syAdekatvaM bahutvaM vA| ekatvaM tAvadekameva rogAnIkaM, duHkhasAmAnyAt; bahutvaM tu daza rogAnIkAni prabhAvabhedAdinA bhavanti; bahutvamapi saGkhyeyaM syAdasaGkhyeyaM vA| tatra saGkhyeyaM tAvadyathoktamaSTodarIye, aparisaGkhyeyaM punaryathA- mahArogAdhyAye rugvarNasamutthAnAdInAmasaGkhyeyatvAt ||3||
hk transliteration
न च सङ्ख्येयाग्रेषु भेदप्रकृत्यन्तरीयेषु विगीतिरित्यतो दोषवती स्यादत्र काचित् प्रतिज्ञा, न चाविगीतिरित्यतः स्याददोषवती| भेत्ता हि भेद्यमन्यथाभिनत्ति, अन्यथा पुरस्ताद्भिन्नं भेदप्रकृत्यन्तरेण भिन्दन् भेदसङ्ख्याविशेषमापादयत्यनेकधा, न च पूर्वं भेदाग्रमुपहन्ति| समानायामपि खलु भेदप्रकृतौ प्रकृतानुप्रयोगान्तरमपेक्ष्यम्[१] |सन्ति ह्यर्थान्तराणि समानशब्दाभिहितानि, सन्ति चानर्थान्तराणि पर्यायशब्दाभिहितानि| समानो हि रोगशब्दो दोषेषु च व्याधिषु च; दोषा ह्यपि रोगशब्दमातङ्कशब्दं यक्ष्मशब्दं दोषप्रकृतिशब्दं विकारशब्दं च लभन्ते, व्याधयश्च रोगशब्दमातङ्कशब्दं यक्ष्मशब्दं दोषप्रकृतिशब्दं विकारशब्दं च लभन्ते| तत्र दोषेषु चैव व्याधिषु च रोगशब्दः समानः, शेषेषु तु विशेषवान् ||४||
sanskrit
[Justification for different types of classification] If something, already classified in a particular manner, is reclassified in another way following different criteria, there may be change in the number of groups, and such a charge should not render the statement suggesting such a classification incorrect. An individual has the liberty to classify things as he likes. If something is already classified into some groups in a particular manner, he may reclassify it on the basis of different criteria which may result in changes in the number of groups in different ways. This does not invalidate the number of groups according to some other mode of classification. In some cases the criterion of classification may appear to be the same as the previous one but the specific features of each of these criteria should be observed in deciding about the validity of this classification. The same term may carry different meanings e.g. the word roga, antanka, yakshman, doshaprakriti and vikara (morbidity – these terms carry the meaning of or are synonymous with both dosha and vyadhi (disease). Thus the term roga is synonymous with both the dosha and vyadhi. For the rest like hetu (etiology) etc., this term, viz. roga carries a different meaning.
english translation
na ca saGkhyeyAgreSu bhedaprakRtyantarIyeSu vigItirityato doSavatI syAdatra kAcit pratijJA, na cAvigItirityataH syAdadoSavatI| bhettA hi bhedyamanyathAbhinatti, anyathA purastAdbhinnaM bhedaprakRtyantareNa bhindan bhedasaGkhyAvizeSamApAdayatyanekadhA, na ca pUrvaM bhedAgramupahanti| samAnAyAmapi khalu bhedaprakRtau prakRtAnuprayogAntaramapekSyam[1] |santi hyarthAntarANi samAnazabdAbhihitAni, santi cAnarthAntarANi paryAyazabdAbhihitAni| samAno hi rogazabdo doSeSu ca vyAdhiSu ca; doSA hyapi rogazabdamAtaGkazabdaM yakSmazabdaM doSaprakRtizabdaM vikArazabdaM ca labhante, vyAdhayazca rogazabdamAtaGkazabdaM yakSmazabdaM doSaprakRtizabdaM vikArazabdaM ca labhante| tatra doSeSu caiva vyAdhiSu ca rogazabdaH samAnaH, zeSeSu tu vizeSavAn ||4||
hk transliteration
तत्र व्याधयोऽपरिसङ्ख्येया भवन्ति, अतिबहुत्वात्| दोषास्तु खलु परिसङ्ख्येया भवन्ति, अनतिबहुत्वात्| तस्माद्यथाचित्रं विकारानुदाहरणार्थम्, अनवशेषेण च दोषान् व्याख्यास्यामः| रजस्तमश्च मानसौ दोषौ| तयोर्विकाराः कामक्रोधलोभमोहेर्ष्यामानमदशोकचित्तो(न्तो)द्वेगभयहर्षादयः| वातपित्तश्लेष्माणस्तु खलु शारीरा दोषाः| तेषामपि च विकारा ज्वरातीसारशोफशोषश्वासमेहकुष्ठादयः| इति दोषाः केवला व्याख्याता विकारैकदेशश्च ||५||
sanskrit
[Physical and psychic dosha and their vitiators] Because of their multitudinous nature, diseases are innumerable. On the other hand, dosha are numerable because of their limited number. So only some of the diseases will be explained by way of illustrations whereas dosha will be explained in their entirety. Rajas and tamas are the dosha pertaining to the mind and the types of morbidity caused by them are kama (passion), anger, greed, attachment, envy, ego, pride grief, worry, anxiety, fear, excitement etc. Vata, pitta and kapha- these three are the dosha pertaining to the body. Diseases caused by them are fever, diarrhea, edema, consumption, dyspnoea, meha (obstinate urinary disorder including diabetes), kushtha (obstinate skin disease including leprosy) etc. Thus dosha in their entirety and diseases in parts are explained.
english translation
tatra vyAdhayo'parisaGkhyeyA bhavanti, atibahutvAt| doSAstu khalu parisaGkhyeyA bhavanti, anatibahutvAt| tasmAdyathAcitraM vikArAnudAharaNArtham, anavazeSeNa ca doSAn vyAkhyAsyAmaH| rajastamazca mAnasau doSau| tayorvikArAH kAmakrodhalobhamoherSyAmAnamadazokacitto(nto)dvegabhayaharSAdayaH| vAtapittazleSmANastu khalu zArIrA doSAH| teSAmapi ca vikArA jvarAtIsArazophazoSazvAsamehakuSThAdayaH| iti doSAH kevalA vyAkhyAtA vikAraikadezazca ||5||
hk transliteration