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:65.9%
अथोत्तरम्- उत्तरंनामसाधर्म्योपदिष्टेहेतौवैधर्म्यवचनं, वैधर्म्योपदिष्टेवाहेतौसाधर्म्यवचनम्| यथा- ‘हेतुसधर्माणोविकाराः, शीतकस्यहिव्याधेर्हेतुभिःसाधर्म्यंहिमशिशिरवातसंस्पर्शाः’, इतिब्रुवतःपरोब्रूयात्- हेतुविधर्माणोविकाराः, यथाशरीरावयवानांदाहौष्ण्यकोथप्रपचनेहेतुवैधर्म्यंहिमशिशिरवातसंस्पर्शाइति| एतत्सविपर्ययमुत्तरम् ||३६||
sanskrit
[15. Uttara (rejoinder)] Uttara is the statement made in opposition (heterogeneous) to the homologous nature shown between hetu and karya and vice versa. For instance , if somebody says – disorders are similar to cause, as shitaka disease has similar causes like exposure to snow and cold wave, the opponent may say – disorders are dissimilar to cause as burning sensation, heat, sloughing and suppuration of body parts are caused by cold wave which is dissimilar. This is uttara (rejoinder) with contrary statements.
english translation
athottaram- uttaraMnAmasAdharmyopadiSTehetauvaidharmyavacanaM, vaidharmyopadiSTevAhetausAdharmyavacanam| yathA- ‘hetusadharmANovikArAH, zItakasyahivyAdherhetubhiHsAdharmyaMhimaziziravAtasaMsparzAH’, itibruvataHparobrUyAt- hetuvidharmANovikArAH, yathAzarIrAvayavAnAMdAhauSNyakothaprapacanehetuvaidharmyaMhimaziziravAtasaMsparzAiti| etatsaviparyayamuttaram ||36||
hk transliteration
अथसिद्धान्तः- सिद्धान्तोनामसयःपरीक्षकैर्बहुविधंपरीक्ष्यहेतुभिश्चसाधयित्वास्थाप्यतेनिर्णयः| सचतुर्विधः- सर्वतन्त्रसिद्धान्तः, प्रतितन्त्रसिद्धान्तः, अधिकरणसिद्धान्तः, अभ्युपगमसिद्धान्तश्चेति| तत्रसर्वतन्त्रसिद्धान्तोनामतस्मिंस्तस्मिन्सर्वस्मिंस्तन्त्रेतत्तत्प्रसिद्धं; यथासन्तिनिदानानि, सन्तिव्याधयः, सन्तिसिद्ध्युपायाःसाध्यानामिति| प्रतितन्त्रसिद्धान्तोनामतस्मिंस्तस्मिन्नेकैकस्मिंस्तन्त्रेतत्तत्प्रसिद्धं; यथा- अन्यत्राष्टौरसाःषडत्र, पञ्चेन्द्रियाण्यत्रषडिन्द्रियाण्यन्यत्रतन्त्रे, वातादिकृताःसर्वेविकारायथाऽन्यत्र, अत्रवातादिकृताभूतकृताश्चप्रसिद्धाः| अधिकरणसिद्धान्तोनामसयस्मिन्नधिकरणेप्रस्तूयमानेसिद्धान्यन्यान्यप्यधिकरणानिभवन्ति, यथा- ‘नमुक्तःकर्मानुबन्धिकंकुरुते, निस्पृहत्वात्इतिप्रस्तुतेसिद्धाःकर्मफल-मोक्ष-पुरुष-प्रेत्यभावाभवन्ति| अभ्युपगमसिद्धान्तोनामसयमर्थमसिद्धमपरीक्षितमनुपदिष्टमहेतुकंवावादकालेऽभ्युपगच्छन्तिभिषजः; तद्यथा- द्रव्यंप्रधानमितिकृत्वावक्ष्यामः, गुणाःप्रधानमितिकृत्वावक्ष्यामः, वीर्यंप्रधानमितिकृत्वावक्ष्यामः, इत्येवमादिः| इतिचतुर्विधःसिद्धान्तः ||३७||
sanskrit
[16. Siddhanta (theory/doctrine)] Siddhanta is the conclusion established by scientists/investigators after testing in several ways and on proving it with reasoning. It is of four types – sarvatantra siddhanta, pratitantra siddhanta, adhikaraṇa siddhanta, and abhyupagama siddhanta. 1. Sarvatantra siddhanta is that which is accepted universally by all the treatises such as – there are causes, there are diseases and there are remedies for the curable disorders. 2. Pratitantra siddhanta is that which is not universal in nature and is held by only one of the treatises such as – in other treatises there are eight rasas but here are six; here are the five sense organs while in other texts there are six sense organs; per other texts all diseases are caused by vata, etc. , but in this text they are considered to be caused by vata and other dosha as well as bhuta. 3. Adhikarana siddhanta is that which is established by implication of other proofs. Such as – the emancipated cannot show any good or bad consequent effect of deeds because of absence of desires. This proves the effects of deeds, emancipation, presence of self and the other world. 4. Abhyupagama siddhanta is that which is held up by physicians temporarily and hypothetically during debate though the idea is unproved, untested, uninstructed and irrational such as – proposing that dravya is predominant or guna or properties are predominant or veerya is predominant. These are four types of doctrines.
english translation
athasiddhAntaH- siddhAntonAmasayaHparIkSakairbahuvidhaMparIkSyahetubhizcasAdhayitvAsthApyatenirNayaH| sacaturvidhaH- sarvatantrasiddhAntaH, pratitantrasiddhAntaH, adhikaraNasiddhAntaH, abhyupagamasiddhAntazceti| tatrasarvatantrasiddhAntonAmatasmiMstasminsarvasmiMstantretattatprasiddhaM; yathAsantinidAnAni, santivyAdhayaH, santisiddhyupAyAHsAdhyAnAmiti| pratitantrasiddhAntonAmatasmiMstasminnekaikasmiMstantretattatprasiddhaM; yathA- anyatrASTaurasAHSaDatra, paJcendriyANyatraSaDindriyANyanyatratantre, vAtAdikRtAHsarvevikArAyathA'nyatra, atravAtAdikRtAbhUtakRtAzcaprasiddhAH| adhikaraNasiddhAntonAmasayasminnadhikaraNeprastUyamAnesiddhAnyanyAnyapyadhikaraNAnibhavanti, yathA- ‘namuktaHkarmAnubandhikaMkurute, nispRhatvAtitiprastutesiddhAHkarmaphala-mokSa-puruSa-pretyabhAvAbhavanti| abhyupagamasiddhAntonAmasayamarthamasiddhamaparIkSitamanupadiSTamahetukaMvAvAdakAle'bhyupagacchantibhiSajaH; tadyathA- dravyaMpradhAnamitikRtvAvakSyAmaH, guNAHpradhAnamitikRtvAvakSyAmaH, vIryaMpradhAnamitikRtvAvakSyAmaH, ityevamAdiH| iticaturvidhaHsiddhAntaH ||37||
hk transliteration
अथशब्दः- शब्दोनामवर्णसमाम्नायः; सचतुर्विधः- दृष्टार्थश्च, अदृष्टार्थश्च, सत्यश्च, अनृतश्चेति| तत्रदृष्टार्थोनाम- त्रिभिर्हेतुभिर्दोषाःप्रकुप्यन्ति, षड्भिरुपक्रमैश्चप्रशाम्यन्ति, सतिश्रोत्रादिसद्भावेशब्दादिग्रहणमिति| अदृष्टार्थःपुनः- अस्तिप्रेत्यभावः, अस्तिमोक्षइति| सत्योनाम- यथार्थभूतः; सन्त्यायुर्वेदोपदेशाः, सन्तिसिद्ध्युपायाःसाध्यानांव्याधीनां, सन्त्यारम्भफलानीति| सत्यविपर्ययश्चानृतः ||३८||
sanskrit
[17. Shabda (word/correct expression)] Shabda is an aggregate of letters. This is of four types – drishtartha, adrishtartha, satya, and anrita. Drishtartha is that which connotes observable meanings; such as dosha are aggravated by three etiological factors; they are pacified by six therapeutic measures; the sense objects are perceived through the sense organs. Adrishtartha is that which connotes unobservable ideas, such as the other world exists; there is emancipation. Satya is that which is consistent to the facts, such as these are instructions of Ayurveda; these are the remedial measures for the curable diseases and there exist a result of every action. Anrita is contrary to satya (that which is not consistent with facts).
english translation
athazabdaH- zabdonAmavarNasamAmnAyaH; sacaturvidhaH- dRSTArthazca, adRSTArthazca, satyazca, anRtazceti| tatradRSTArthonAma- tribhirhetubhirdoSAHprakupyanti, SaDbhirupakramaizcaprazAmyanti, satizrotrAdisadbhAvezabdAdigrahaNamiti| adRSTArthaHpunaH- astipretyabhAvaH, astimokSaiti| satyonAma- yathArthabhUtaH; santyAyurvedopadezAH, santisiddhyupAyAHsAdhyAnAMvyAdhInAM, santyArambhaphalAnIti| satyaviparyayazcAnRtaH ||38||
hk transliteration
अथप्रत्यक्षं- प्रत्यक्षंनामतद्यदात्मनाचेन्द्रियैश्चस्वयमुपलभ्यते; तत्रात्मप्रत्यक्षाःसुखदुःखेच्छाद्वेषादयः, शब्दादयस्त्विन्द्रियप्रत्यक्षाः ||३९||
sanskrit
[18. Pratyaksha (direct perception)] Pratyaksha is the knowledge which is directly perceived by the self and the sense organs. Self-perceived are pleasure, pain, desire, aversion etc., while sound etc. are perceived by the sense organs.
english translation
athapratyakSaM- pratyakSaMnAmatadyadAtmanAcendriyaizcasvayamupalabhyate; tatrAtmapratyakSAHsukhaduHkhecchAdveSAdayaH, zabdAdayastvindriyapratyakSAH ||39||
hk transliteration
अथानुमानम्- अनुमानंनामतर्कोयुक्त्यपेक्षः; यथा- अग्निंजरणशक्त्या, बलंव्यायामशक्त्या, श्रोत्रादीनिशब्दादिग्रहणेनेत्येवमादि ||४०||
sanskrit
[19. Anumana (inference)] Anumana is the reasoning supported by invariable concomitance such as the knowledge of agni (is examined) by the power of digestion; that of strength of a person by examining the power to exercise, auditory organ etc. by the ability of perception of sound, etc.
english translation
athAnumAnam- anumAnaMnAmatarkoyuktyapekSaH; yathA- agniMjaraNazaktyA, balaMvyAyAmazaktyA, zrotrAdInizabdAdigrahaNenetyevamAdi ||40||
hk transliteration
Charak Samhita
Progress:65.9%
अथोत्तरम्- उत्तरंनामसाधर्म्योपदिष्टेहेतौवैधर्म्यवचनं, वैधर्म्योपदिष्टेवाहेतौसाधर्म्यवचनम्| यथा- ‘हेतुसधर्माणोविकाराः, शीतकस्यहिव्याधेर्हेतुभिःसाधर्म्यंहिमशिशिरवातसंस्पर्शाः’, इतिब्रुवतःपरोब्रूयात्- हेतुविधर्माणोविकाराः, यथाशरीरावयवानांदाहौष्ण्यकोथप्रपचनेहेतुवैधर्म्यंहिमशिशिरवातसंस्पर्शाइति| एतत्सविपर्ययमुत्तरम् ||३६||
sanskrit
[15. Uttara (rejoinder)] Uttara is the statement made in opposition (heterogeneous) to the homologous nature shown between hetu and karya and vice versa. For instance , if somebody says – disorders are similar to cause, as shitaka disease has similar causes like exposure to snow and cold wave, the opponent may say – disorders are dissimilar to cause as burning sensation, heat, sloughing and suppuration of body parts are caused by cold wave which is dissimilar. This is uttara (rejoinder) with contrary statements.
english translation
athottaram- uttaraMnAmasAdharmyopadiSTehetauvaidharmyavacanaM, vaidharmyopadiSTevAhetausAdharmyavacanam| yathA- ‘hetusadharmANovikArAH, zItakasyahivyAdherhetubhiHsAdharmyaMhimaziziravAtasaMsparzAH’, itibruvataHparobrUyAt- hetuvidharmANovikArAH, yathAzarIrAvayavAnAMdAhauSNyakothaprapacanehetuvaidharmyaMhimaziziravAtasaMsparzAiti| etatsaviparyayamuttaram ||36||
hk transliteration
अथसिद्धान्तः- सिद्धान्तोनामसयःपरीक्षकैर्बहुविधंपरीक्ष्यहेतुभिश्चसाधयित्वास्थाप्यतेनिर्णयः| सचतुर्विधः- सर्वतन्त्रसिद्धान्तः, प्रतितन्त्रसिद्धान्तः, अधिकरणसिद्धान्तः, अभ्युपगमसिद्धान्तश्चेति| तत्रसर्वतन्त्रसिद्धान्तोनामतस्मिंस्तस्मिन्सर्वस्मिंस्तन्त्रेतत्तत्प्रसिद्धं; यथासन्तिनिदानानि, सन्तिव्याधयः, सन्तिसिद्ध्युपायाःसाध्यानामिति| प्रतितन्त्रसिद्धान्तोनामतस्मिंस्तस्मिन्नेकैकस्मिंस्तन्त्रेतत्तत्प्रसिद्धं; यथा- अन्यत्राष्टौरसाःषडत्र, पञ्चेन्द्रियाण्यत्रषडिन्द्रियाण्यन्यत्रतन्त्रे, वातादिकृताःसर्वेविकारायथाऽन्यत्र, अत्रवातादिकृताभूतकृताश्चप्रसिद्धाः| अधिकरणसिद्धान्तोनामसयस्मिन्नधिकरणेप्रस्तूयमानेसिद्धान्यन्यान्यप्यधिकरणानिभवन्ति, यथा- ‘नमुक्तःकर्मानुबन्धिकंकुरुते, निस्पृहत्वात्इतिप्रस्तुतेसिद्धाःकर्मफल-मोक्ष-पुरुष-प्रेत्यभावाभवन्ति| अभ्युपगमसिद्धान्तोनामसयमर्थमसिद्धमपरीक्षितमनुपदिष्टमहेतुकंवावादकालेऽभ्युपगच्छन्तिभिषजः; तद्यथा- द्रव्यंप्रधानमितिकृत्वावक्ष्यामः, गुणाःप्रधानमितिकृत्वावक्ष्यामः, वीर्यंप्रधानमितिकृत्वावक्ष्यामः, इत्येवमादिः| इतिचतुर्विधःसिद्धान्तः ||३७||
sanskrit
[16. Siddhanta (theory/doctrine)] Siddhanta is the conclusion established by scientists/investigators after testing in several ways and on proving it with reasoning. It is of four types – sarvatantra siddhanta, pratitantra siddhanta, adhikaraṇa siddhanta, and abhyupagama siddhanta. 1. Sarvatantra siddhanta is that which is accepted universally by all the treatises such as – there are causes, there are diseases and there are remedies for the curable disorders. 2. Pratitantra siddhanta is that which is not universal in nature and is held by only one of the treatises such as – in other treatises there are eight rasas but here are six; here are the five sense organs while in other texts there are six sense organs; per other texts all diseases are caused by vata, etc. , but in this text they are considered to be caused by vata and other dosha as well as bhuta. 3. Adhikarana siddhanta is that which is established by implication of other proofs. Such as – the emancipated cannot show any good or bad consequent effect of deeds because of absence of desires. This proves the effects of deeds, emancipation, presence of self and the other world. 4. Abhyupagama siddhanta is that which is held up by physicians temporarily and hypothetically during debate though the idea is unproved, untested, uninstructed and irrational such as – proposing that dravya is predominant or guna or properties are predominant or veerya is predominant. These are four types of doctrines.
english translation
athasiddhAntaH- siddhAntonAmasayaHparIkSakairbahuvidhaMparIkSyahetubhizcasAdhayitvAsthApyatenirNayaH| sacaturvidhaH- sarvatantrasiddhAntaH, pratitantrasiddhAntaH, adhikaraNasiddhAntaH, abhyupagamasiddhAntazceti| tatrasarvatantrasiddhAntonAmatasmiMstasminsarvasmiMstantretattatprasiddhaM; yathAsantinidAnAni, santivyAdhayaH, santisiddhyupAyAHsAdhyAnAmiti| pratitantrasiddhAntonAmatasmiMstasminnekaikasmiMstantretattatprasiddhaM; yathA- anyatrASTaurasAHSaDatra, paJcendriyANyatraSaDindriyANyanyatratantre, vAtAdikRtAHsarvevikArAyathA'nyatra, atravAtAdikRtAbhUtakRtAzcaprasiddhAH| adhikaraNasiddhAntonAmasayasminnadhikaraNeprastUyamAnesiddhAnyanyAnyapyadhikaraNAnibhavanti, yathA- ‘namuktaHkarmAnubandhikaMkurute, nispRhatvAtitiprastutesiddhAHkarmaphala-mokSa-puruSa-pretyabhAvAbhavanti| abhyupagamasiddhAntonAmasayamarthamasiddhamaparIkSitamanupadiSTamahetukaMvAvAdakAle'bhyupagacchantibhiSajaH; tadyathA- dravyaMpradhAnamitikRtvAvakSyAmaH, guNAHpradhAnamitikRtvAvakSyAmaH, vIryaMpradhAnamitikRtvAvakSyAmaH, ityevamAdiH| iticaturvidhaHsiddhAntaH ||37||
hk transliteration
अथशब्दः- शब्दोनामवर्णसमाम्नायः; सचतुर्विधः- दृष्टार्थश्च, अदृष्टार्थश्च, सत्यश्च, अनृतश्चेति| तत्रदृष्टार्थोनाम- त्रिभिर्हेतुभिर्दोषाःप्रकुप्यन्ति, षड्भिरुपक्रमैश्चप्रशाम्यन्ति, सतिश्रोत्रादिसद्भावेशब्दादिग्रहणमिति| अदृष्टार्थःपुनः- अस्तिप्रेत्यभावः, अस्तिमोक्षइति| सत्योनाम- यथार्थभूतः; सन्त्यायुर्वेदोपदेशाः, सन्तिसिद्ध्युपायाःसाध्यानांव्याधीनां, सन्त्यारम्भफलानीति| सत्यविपर्ययश्चानृतः ||३८||
sanskrit
[17. Shabda (word/correct expression)] Shabda is an aggregate of letters. This is of four types – drishtartha, adrishtartha, satya, and anrita. Drishtartha is that which connotes observable meanings; such as dosha are aggravated by three etiological factors; they are pacified by six therapeutic measures; the sense objects are perceived through the sense organs. Adrishtartha is that which connotes unobservable ideas, such as the other world exists; there is emancipation. Satya is that which is consistent to the facts, such as these are instructions of Ayurveda; these are the remedial measures for the curable diseases and there exist a result of every action. Anrita is contrary to satya (that which is not consistent with facts).
english translation
athazabdaH- zabdonAmavarNasamAmnAyaH; sacaturvidhaH- dRSTArthazca, adRSTArthazca, satyazca, anRtazceti| tatradRSTArthonAma- tribhirhetubhirdoSAHprakupyanti, SaDbhirupakramaizcaprazAmyanti, satizrotrAdisadbhAvezabdAdigrahaNamiti| adRSTArthaHpunaH- astipretyabhAvaH, astimokSaiti| satyonAma- yathArthabhUtaH; santyAyurvedopadezAH, santisiddhyupAyAHsAdhyAnAMvyAdhInAM, santyArambhaphalAnIti| satyaviparyayazcAnRtaH ||38||
hk transliteration
अथप्रत्यक्षं- प्रत्यक्षंनामतद्यदात्मनाचेन्द्रियैश्चस्वयमुपलभ्यते; तत्रात्मप्रत्यक्षाःसुखदुःखेच्छाद्वेषादयः, शब्दादयस्त्विन्द्रियप्रत्यक्षाः ||३९||
sanskrit
[18. Pratyaksha (direct perception)] Pratyaksha is the knowledge which is directly perceived by the self and the sense organs. Self-perceived are pleasure, pain, desire, aversion etc., while sound etc. are perceived by the sense organs.
english translation
athapratyakSaM- pratyakSaMnAmatadyadAtmanAcendriyaizcasvayamupalabhyate; tatrAtmapratyakSAHsukhaduHkhecchAdveSAdayaH, zabdAdayastvindriyapratyakSAH ||39||
hk transliteration
अथानुमानम्- अनुमानंनामतर्कोयुक्त्यपेक्षः; यथा- अग्निंजरणशक्त्या, बलंव्यायामशक्त्या, श्रोत्रादीनिशब्दादिग्रहणेनेत्येवमादि ||४०||
sanskrit
[19. Anumana (inference)] Anumana is the reasoning supported by invariable concomitance such as the knowledge of agni (is examined) by the power of digestion; that of strength of a person by examining the power to exercise, auditory organ etc. by the ability of perception of sound, etc.
english translation
athAnumAnam- anumAnaMnAmatarkoyuktyapekSaH; yathA- agniMjaraNazaktyA, balaMvyAyAmazaktyA, zrotrAdInizabdAdigrahaNenetyevamAdi ||40||
hk transliteration