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)
6.
रोगानीकविमानम्
Roganika Vimana (Classification of Diseases)
7.
व्याधितरूपीयविमानम्
Vyadhita Rupiya Vimana (Types of patients and organisms affecting Human Body)
•
रोगभिषग्जितीयविमानम्
Rogabhishagjitiya Vimana (Methods of conquering debate and disease)
Progress:64.5%
अथस्थापना- स्थापनानामतस्याएवप्रतिज्ञायाहेतुदृष्टान्तोपनयनिगमनैःस्थापना| पूर्वंहिप्रतिज्ञा, पश्चातस्थापना, किंह्यप्रतिज्ञातंस्थापयिष्यति; यथा- नित्यःपुरुषइतिप्रतिज्ञा; हेतुः- अकृतकत्वादिति; दृष्टान्तः- यथाऽऽकाशमिति; उपनयः- यथाचाकृतकमाकाशं, तच्चनित्यं, तथापुरुषइति; निगमनं- तस्मान्नित्यइति ||३१||
sanskrit
[9. Sthapana (establishment)] Sthapana is establishing the same proposition on firm ground with the help of hetu (reason), drishtanta (instance), upanaya (correlation) and nigamana (conclusion). First there is proposition (pratijna) and then establishment (sthapana) because what can be established (nothing) in absence of proposition? For instance, ‘purusha is eternal’ – this is proposition, reason (hetu) is - ‘because of not being created’; instance (drishtanta) is – ‘as sky’; correlation (upanaya) is – ‘as the sky is uncreated and is eternal so is purusha’; conclusion (nigamana) is - ‘therefore, purusha is eternal.’
english translation
athasthApanA- sthApanAnAmatasyAevapratijJAyAhetudRSTAntopanayanigamanaiHsthApanA| pUrvaMhipratijJA, pazcAtasthApanA, kiMhyapratijJAtaMsthApayiSyati; yathA- nityaHpuruSaitipratijJA; hetuH- akRtakatvAditi; dRSTAntaH- yathA''kAzamiti; upanayaH- yathAcAkRtakamAkAzaM, taccanityaM, tathApuruSaiti; nigamanaM- tasmAnnityaiti ||31||
hk transliteration
अथप्रतिष्ठापना- प्रतिष्ठापनानामयातस्याएवपरप्रतिज्ञायाविपरीतार्थस्थापना| यथा- अनित्यःपुरुषइतिप्रतिज्ञा; हेतुः- ऐन्द्रियकत्वादिति; दृष्टान्तः- यथाघटइति, उपनयो- यथाघटऐन्द्रियकःचानित्यः, तथाचायमिति; निगमनं- तस्मादनित्यइति ||३२||
sanskrit
[10. Pratishthapana (counter-assertion)] Pratishthapana is giving a contrary statement to the opponent’s proposition. For instance, ‘self is non-eternal’ is proposition (pratijna); reason (hetu) is-‘because of being perceived by senses’; instance (drishtanta) is – ‘as pitcher’; correlation (upanaya) is – ‘as pitcher is perceived by senses and is non-eternal so is ‘self’; conclusion (nigamana) is – therefore, self is non eternal.
english translation
athapratiSThApanA- pratiSThApanAnAmayAtasyAevaparapratijJAyAviparItArthasthApanA| yathA- anityaHpuruSaitipratijJA; hetuH- aindriyakatvAditi; dRSTAntaH- yathAghaTaiti, upanayo- yathAghaTaaindriyakaHcAnityaH, tathAcAyamiti; nigamanaM- tasmAdanityaiti ||32||
hk transliteration
अथहेतुः- हेतुर्नामोपलब्धिकारणं; तत्प्रत्यक्षम्, अनुमानम्, ऐतिह्यम्, औपम्यमिति; एभिर्हेतुभिर्यदुपलभ्यतेतत्तत्त्वम् ||३३||
sanskrit
[11. Hetu (cause)] Hetu is the cause of knowledge such as pratyaksha (direct perception), anumana (inference), aitihya (traditional instruction) and aupamya (analogy). That which is revealed by these reasons is tattva (truth).
english translation
athahetuH- heturnAmopalabdhikAraNaM; tatpratyakSam, anumAnam, aitihyam, aupamyamiti; ebhirhetubhiryadupalabhyatetattattvam ||33||
hk transliteration
अथदृष्टान्तः- दृष्टान्तोनामयत्रमूर्खविदुषांबुद्धिसाम्यं, योवर्ण्यंवर्णयति| यथा- अग्निरुष्णः, द्रवमुदकं, स्थिरापृथिवी, आदित्यःप्रकाशकइति; यथाआदित्यःप्रकाशकस्तथासाङ्ख्यज्ञानंप्रकाशकमिति ||३४||
sanskrit
[12. Drishtanta (instance)] Drishtanta is that which arouses alike understanding in the fools and the learned. It presents a picturesque image of the objective to be defined. For instance, hot like fire, fluid like water, stable like earth and illuminating like the sun, as the sun illuminates similarly the knowledge of the Sankhya is also illuminating.
english translation
athadRSTAntaH- dRSTAntonAmayatramUrkhaviduSAMbuddhisAmyaM, yovarNyaMvarNayati| yathA- agniruSNaH, dravamudakaM, sthirApRthivI, AdityaHprakAzakaiti; yathAAdityaHprakAzakastathAsAGkhyajJAnaMprakAzakamiti ||34||
hk transliteration
उपनयोनिगमनंचोक्तंस्थापनाप्रतिष्ठापनाव्याख्यायाम् ||३५||
sanskrit
[13-14. Upanaya (correlation) and Nigamana(conclusion)] Upanaya and Nigamana are explained under the headings sthapana and pratishthapana.
english translation
upanayonigamanaMcoktaMsthApanApratiSThApanAvyAkhyAyAm ||35||
hk transliteration
Charak Samhita
Progress:64.5%
अथस्थापना- स्थापनानामतस्याएवप्रतिज्ञायाहेतुदृष्टान्तोपनयनिगमनैःस्थापना| पूर्वंहिप्रतिज्ञा, पश्चातस्थापना, किंह्यप्रतिज्ञातंस्थापयिष्यति; यथा- नित्यःपुरुषइतिप्रतिज्ञा; हेतुः- अकृतकत्वादिति; दृष्टान्तः- यथाऽऽकाशमिति; उपनयः- यथाचाकृतकमाकाशं, तच्चनित्यं, तथापुरुषइति; निगमनं- तस्मान्नित्यइति ||३१||
sanskrit
[9. Sthapana (establishment)] Sthapana is establishing the same proposition on firm ground with the help of hetu (reason), drishtanta (instance), upanaya (correlation) and nigamana (conclusion). First there is proposition (pratijna) and then establishment (sthapana) because what can be established (nothing) in absence of proposition? For instance, ‘purusha is eternal’ – this is proposition, reason (hetu) is - ‘because of not being created’; instance (drishtanta) is – ‘as sky’; correlation (upanaya) is – ‘as the sky is uncreated and is eternal so is purusha’; conclusion (nigamana) is - ‘therefore, purusha is eternal.’
english translation
athasthApanA- sthApanAnAmatasyAevapratijJAyAhetudRSTAntopanayanigamanaiHsthApanA| pUrvaMhipratijJA, pazcAtasthApanA, kiMhyapratijJAtaMsthApayiSyati; yathA- nityaHpuruSaitipratijJA; hetuH- akRtakatvAditi; dRSTAntaH- yathA''kAzamiti; upanayaH- yathAcAkRtakamAkAzaM, taccanityaM, tathApuruSaiti; nigamanaM- tasmAnnityaiti ||31||
hk transliteration
अथप्रतिष्ठापना- प्रतिष्ठापनानामयातस्याएवपरप्रतिज्ञायाविपरीतार्थस्थापना| यथा- अनित्यःपुरुषइतिप्रतिज्ञा; हेतुः- ऐन्द्रियकत्वादिति; दृष्टान्तः- यथाघटइति, उपनयो- यथाघटऐन्द्रियकःचानित्यः, तथाचायमिति; निगमनं- तस्मादनित्यइति ||३२||
sanskrit
[10. Pratishthapana (counter-assertion)] Pratishthapana is giving a contrary statement to the opponent’s proposition. For instance, ‘self is non-eternal’ is proposition (pratijna); reason (hetu) is-‘because of being perceived by senses’; instance (drishtanta) is – ‘as pitcher’; correlation (upanaya) is – ‘as pitcher is perceived by senses and is non-eternal so is ‘self’; conclusion (nigamana) is – therefore, self is non eternal.
english translation
athapratiSThApanA- pratiSThApanAnAmayAtasyAevaparapratijJAyAviparItArthasthApanA| yathA- anityaHpuruSaitipratijJA; hetuH- aindriyakatvAditi; dRSTAntaH- yathAghaTaiti, upanayo- yathAghaTaaindriyakaHcAnityaH, tathAcAyamiti; nigamanaM- tasmAdanityaiti ||32||
hk transliteration
अथहेतुः- हेतुर्नामोपलब्धिकारणं; तत्प्रत्यक्षम्, अनुमानम्, ऐतिह्यम्, औपम्यमिति; एभिर्हेतुभिर्यदुपलभ्यतेतत्तत्त्वम् ||३३||
sanskrit
[11. Hetu (cause)] Hetu is the cause of knowledge such as pratyaksha (direct perception), anumana (inference), aitihya (traditional instruction) and aupamya (analogy). That which is revealed by these reasons is tattva (truth).
english translation
athahetuH- heturnAmopalabdhikAraNaM; tatpratyakSam, anumAnam, aitihyam, aupamyamiti; ebhirhetubhiryadupalabhyatetattattvam ||33||
hk transliteration
अथदृष्टान्तः- दृष्टान्तोनामयत्रमूर्खविदुषांबुद्धिसाम्यं, योवर्ण्यंवर्णयति| यथा- अग्निरुष्णः, द्रवमुदकं, स्थिरापृथिवी, आदित्यःप्रकाशकइति; यथाआदित्यःप्रकाशकस्तथासाङ्ख्यज्ञानंप्रकाशकमिति ||३४||
sanskrit
[12. Drishtanta (instance)] Drishtanta is that which arouses alike understanding in the fools and the learned. It presents a picturesque image of the objective to be defined. For instance, hot like fire, fluid like water, stable like earth and illuminating like the sun, as the sun illuminates similarly the knowledge of the Sankhya is also illuminating.
english translation
athadRSTAntaH- dRSTAntonAmayatramUrkhaviduSAMbuddhisAmyaM, yovarNyaMvarNayati| yathA- agniruSNaH, dravamudakaM, sthirApRthivI, AdityaHprakAzakaiti; yathAAdityaHprakAzakastathAsAGkhyajJAnaMprakAzakamiti ||34||
hk transliteration
उपनयोनिगमनंचोक्तंस्थापनाप्रतिष्ठापनाव्याख्यायाम् ||३५||
sanskrit
[13-14. Upanaya (correlation) and Nigamana(conclusion)] Upanaya and Nigamana are explained under the headings sthapana and pratishthapana.
english translation
upanayonigamanaMcoktaMsthApanApratiSThApanAvyAkhyAyAm ||35||
hk transliteration