Charak Samhita

siva.sh/caraka-samhita/vimana-sthana/6/4

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

siva.sh/caraka-samhita/vimana-sthana/6/4

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