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:71.5%
अथच्छलं- छलंनामपरिशठमर्थाभासमनर्थकंवाग्वस्तुमात्रमेव| तद्द्विविधं- वाक्छलं, सामान्यच्छलंच| तत्रवाक्छलंनामयथा- कश्चिद्ब्रूयात्- नवतन्त्रोऽयंभिषगिति, अथभिषग्ब्रूयात्- नाहंनवतन्त्रएकतन्त्रोऽहमिति; परोब्रूयात्- नाहंब्रवीमिनवतन्त्राणितवेति, अपितुनवाभ्यस्तंतेतन्त्रमिति; भिषक्ब्रूयात्- नमयानवाभ्यस्तंतन्त्रम्, अनेकधाऽभ्यस्तंमयातन्त्रमिति; एतद्वाक्छलम्| सामान्यच्छलंनामयथा- व्याधिप्रशमनायौषधमित्युक्ते, परोब्रूयात्- सत्सत्प्रशमनायेतिकिंनुभवानाह; सन्हिरोगः, सदौषधं; यदिचसत्सत्प्रशमनायभवति, तत्रसत्कासः, सत्क्षयः, सत्सामान्यात्कासस्तेक्षयप्रशमनायभविष्यतीति| एतत्सामान्यच्छलम् ||५६||
sanskrit
[35. Chhala (knavery)] Chhala is only a jugglery of words in which the words are used knavishly, with apparent meaning or without meaning. This is of two types – vakchchalam and samanyachhala. Vakchhala (verbal knavery), such as – if somebody says – this physician is navatantra, then the physician retorts – I have not studied nine texts but only one tantra. Opponent if replies that I do not mean you have read nine tantra but you are new in this field. On this the physician says – I have not practiced the text nine times but many times. This is verbal knavery. Samanya chhala (knavery in general), such as – when somebody says – medicament is for alleviating the disease. The other says – how do you say the existent is for alleviating the existent because disease is existent and also the medicament, if the existent is capable of alleviating the existent, then both cough and wasting being existent, cough may be able to alleviate wasting. This is a knavery in general.
english translation
athacchalaM- chalaMnAmaparizaThamarthAbhAsamanarthakaMvAgvastumAtrameva| taddvividhaM- vAkchalaM, sAmAnyacchalaMca| tatravAkchalaMnAmayathA- kazcidbrUyAt- navatantro'yaMbhiSagiti, athabhiSagbrUyAt- nAhaMnavatantraekatantro'hamiti; parobrUyAt- nAhaMbravIminavatantrANitaveti, apitunavAbhyastaMtetantramiti; bhiSakbrUyAt- namayAnavAbhyastaMtantram, anekadhA'bhyastaMmayAtantramiti; etadvAkchalam| sAmAnyacchalaMnAmayathA- vyAdhiprazamanAyauSadhamityukte, parobrUyAt- satsatprazamanAyetikiMnubhavAnAha; sanhirogaH, sadauSadhaM; yadicasatsatprazamanAyabhavati, tatrasatkAsaH, satkSayaH, satsAmAnyAtkAsastekSayaprazamanAyabhaviSyatIti| etatsAmAnyacchalam ||56||
hk transliteration
अथाहेतुः- अहेतुर्नामप्रकरणसमः, संशयसमः, वर्ण्यसमश्चेति| तत्रप्रकरणसमोनामाहेतुर्यथा- अन्यःशरीरादात्मानित्यइति; परोब्रूयात्- यस्मादन्यःशरीरादात्मा, तस्मान्नित्यः; शरीरंह्यनित्यमतोविधर्मिणाचात्मनाभवितव्यमित्येषचाहेतुः; नहियएवपक्षःसएवहेतुरिति| संशयसमोनामाहेतुर्यएवसंशयहेतुःसएवसंशयच्छेदहेतुः; यथा- अयमायुर्वेदैकदेशमाह, किन्न्वयंचिकित्सकःस्यान्नवेतिसंशयेपरोब्रूयात्- यस्मादयमायुर्वेदैकदेशमाहतस्माच्चिकित्सकोऽयमिति, नचसंशयच्छेदहेतुंविशेषयति, एषचाहेतुः; नहियएवसंशयहेतुः, सएवसंशयच्छेदहेतुर्भवति| वर्ण्यसमोनामाहेतुः- योहेतुर्वर्ण्याविशिष्टः; यथा- कश्चिद्बूयात्- अस्पर्शत्वाद्बुद्धिरनित्याशब्दवदिति; अत्रवर्ण्यःशब्दोबुद्धिरपिवर्ण्या, तदुभयवर्ण्याविशिष्टत्वाद्वर्ण्यसमोऽप्यहेतुः ||५७||
sanskrit
[36. Ahetu (fallacious reason)] Ahetu is of three types – prakaranasamah, samshayasamaḥ, varnyasama. Prakaranasama ahetu is like saying – ‘the atma (soul) other than the body is eternal.’ On this opponent says that ‘because the self is other than the body, it is eternal, then as the body is non-eternal the dissimilar self must be eternal. This is ahetu (fallacious reason) because here the paksha (minor term) itself has been used as reason. Samshayasama ahetu the reason similar to doubt is that which though being cause of doubt is used as cause of eliminating the same such as, if someone says only a part of Ayurveda , it creates doubt as to whether he is a physician or not; On this opponent says – ‘as he has said a part of Ayurveda, he is a physician.’ The doubt can not be the cause of removing the same. Varnyasam ahetu- the reason (hetu) given is similar to object and not different from the object, such as somebody says – buddhi (intellect) is non-eternal because of the absence of touch like shabda (sound). Here both buddhi (intellect) and shabda (sound) are objects; hence because of the absence of difference between them, the reason is similar to object and as such is fallacious.
english translation
athAhetuH- aheturnAmaprakaraNasamaH, saMzayasamaH, varNyasamazceti| tatraprakaraNasamonAmAheturyathA- anyaHzarIrAdAtmAnityaiti; parobrUyAt- yasmAdanyaHzarIrAdAtmA, tasmAnnityaH; zarIraMhyanityamatovidharmiNAcAtmanAbhavitavyamityeSacAhetuH; nahiyaevapakSaHsaevaheturiti| saMzayasamonAmAheturyaevasaMzayahetuHsaevasaMzayacchedahetuH; yathA- ayamAyurvedaikadezamAha, kinnvayaMcikitsakaHsyAnnavetisaMzayeparobrUyAt- yasmAdayamAyurvedaikadezamAhatasmAccikitsako'yamiti, nacasaMzayacchedahetuMvizeSayati, eSacAhetuH; nahiyaevasaMzayahetuH, saevasaMzayacchedaheturbhavati| varNyasamonAmAhetuH- yoheturvarNyAviziSTaH; yathA- kazcidbUyAt- asparzatvAdbuddhiranityAzabdavaditi; atravarNyaHzabdobuddhirapivarNyA, tadubhayavarNyAviziSTatvAdvarNyasamo'pyahetuH ||57||
hk transliteration
अथातीतकालम्- अतीतकालंनामयत्पूर्वंवाच्यंतत्पश्चादुच्यते, तत्कालातीतत्वादग्राह्यंभवतीति; पूर्वंवानिग्रहप्राप्तमनिगृह्यपरिगृह्यपक्षान्तरितंपश्चान्निगृहीते, तत्तस्यातीतकालत्वान्निग्रहवचनमसमर्थंभवतीति ||५८||
sanskrit
[37. Atitakala (delayed performance)] Atitakala is that which actually was to be said earlier but is said later, and because of delayed presentation becomes unacceptable. For instance, if somebody does not defeat the opponent at the opportune moment but applies it on some other point later on, then, because of delayed application that becomes quite ineffective.
english translation
athAtItakAlam- atItakAlaMnAmayatpUrvaMvAcyaMtatpazcAducyate, tatkAlAtItatvAdagrAhyaMbhavatIti; pUrvaMvAnigrahaprAptamanigRhyaparigRhyapakSAntaritaMpazcAnnigRhIte, tattasyAtItakAlatvAnnigrahavacanamasamarthaMbhavatIti ||58||
hk transliteration
अथोपालम्भः- उपालम्भोनामहेतोर्दोषवचनं; यथा- पूर्वमहेतवोहेत्वाभासाव्याख्याताः ||५९||
sanskrit
[38. Upalambha (pointing defects in causality)] Upalambha is pointing out defects in causality as explained earlier under the heading hetu fallacious or apparent reason which is unable to prove the sadhya.
english translation
athopAlambhaH- upAlambhonAmahetordoSavacanaM; yathA- pUrvamahetavohetvAbhAsAvyAkhyAtAH ||59||
hk transliteration
अथपरिहारः- परिहारोनामतस्यैवदोषवचनस्यपरिहरणं; यथा- नित्यमात्मनिशरीरस्थेजीवलिङ्गान्युपलभ्यन्ते, तस्यचापगमान्नोपलभ्यन्ते, तस्मादन्यःशरीरादात्मानित्यश्चेति ||६०||
sanskrit
[39. Parihara (refuting defects)] Parihara is refuting the above points out of defects, such as the signs of life are available constantly till the life is in the body, and are not available after it goes out. Therefore, the atma (self) is different from the body and is eternal.
english translation
athaparihAraH- parihAronAmatasyaivadoSavacanasyapariharaNaM; yathA- nityamAtmanizarIrasthejIvaliGgAnyupalabhyante, tasyacApagamAnnopalabhyante, tasmAdanyaHzarIrAdAtmAnityazceti ||60||
hk transliteration
Charak Samhita
Progress:71.5%
अथच्छलं- छलंनामपरिशठमर्थाभासमनर्थकंवाग्वस्तुमात्रमेव| तद्द्विविधं- वाक्छलं, सामान्यच्छलंच| तत्रवाक्छलंनामयथा- कश्चिद्ब्रूयात्- नवतन्त्रोऽयंभिषगिति, अथभिषग्ब्रूयात्- नाहंनवतन्त्रएकतन्त्रोऽहमिति; परोब्रूयात्- नाहंब्रवीमिनवतन्त्राणितवेति, अपितुनवाभ्यस्तंतेतन्त्रमिति; भिषक्ब्रूयात्- नमयानवाभ्यस्तंतन्त्रम्, अनेकधाऽभ्यस्तंमयातन्त्रमिति; एतद्वाक्छलम्| सामान्यच्छलंनामयथा- व्याधिप्रशमनायौषधमित्युक्ते, परोब्रूयात्- सत्सत्प्रशमनायेतिकिंनुभवानाह; सन्हिरोगः, सदौषधं; यदिचसत्सत्प्रशमनायभवति, तत्रसत्कासः, सत्क्षयः, सत्सामान्यात्कासस्तेक्षयप्रशमनायभविष्यतीति| एतत्सामान्यच्छलम् ||५६||
sanskrit
[35. Chhala (knavery)] Chhala is only a jugglery of words in which the words are used knavishly, with apparent meaning or without meaning. This is of two types – vakchchalam and samanyachhala. Vakchhala (verbal knavery), such as – if somebody says – this physician is navatantra, then the physician retorts – I have not studied nine texts but only one tantra. Opponent if replies that I do not mean you have read nine tantra but you are new in this field. On this the physician says – I have not practiced the text nine times but many times. This is verbal knavery. Samanya chhala (knavery in general), such as – when somebody says – medicament is for alleviating the disease. The other says – how do you say the existent is for alleviating the existent because disease is existent and also the medicament, if the existent is capable of alleviating the existent, then both cough and wasting being existent, cough may be able to alleviate wasting. This is a knavery in general.
english translation
athacchalaM- chalaMnAmaparizaThamarthAbhAsamanarthakaMvAgvastumAtrameva| taddvividhaM- vAkchalaM, sAmAnyacchalaMca| tatravAkchalaMnAmayathA- kazcidbrUyAt- navatantro'yaMbhiSagiti, athabhiSagbrUyAt- nAhaMnavatantraekatantro'hamiti; parobrUyAt- nAhaMbravIminavatantrANitaveti, apitunavAbhyastaMtetantramiti; bhiSakbrUyAt- namayAnavAbhyastaMtantram, anekadhA'bhyastaMmayAtantramiti; etadvAkchalam| sAmAnyacchalaMnAmayathA- vyAdhiprazamanAyauSadhamityukte, parobrUyAt- satsatprazamanAyetikiMnubhavAnAha; sanhirogaH, sadauSadhaM; yadicasatsatprazamanAyabhavati, tatrasatkAsaH, satkSayaH, satsAmAnyAtkAsastekSayaprazamanAyabhaviSyatIti| etatsAmAnyacchalam ||56||
hk transliteration
अथाहेतुः- अहेतुर्नामप्रकरणसमः, संशयसमः, वर्ण्यसमश्चेति| तत्रप्रकरणसमोनामाहेतुर्यथा- अन्यःशरीरादात्मानित्यइति; परोब्रूयात्- यस्मादन्यःशरीरादात्मा, तस्मान्नित्यः; शरीरंह्यनित्यमतोविधर्मिणाचात्मनाभवितव्यमित्येषचाहेतुः; नहियएवपक्षःसएवहेतुरिति| संशयसमोनामाहेतुर्यएवसंशयहेतुःसएवसंशयच्छेदहेतुः; यथा- अयमायुर्वेदैकदेशमाह, किन्न्वयंचिकित्सकःस्यान्नवेतिसंशयेपरोब्रूयात्- यस्मादयमायुर्वेदैकदेशमाहतस्माच्चिकित्सकोऽयमिति, नचसंशयच्छेदहेतुंविशेषयति, एषचाहेतुः; नहियएवसंशयहेतुः, सएवसंशयच्छेदहेतुर्भवति| वर्ण्यसमोनामाहेतुः- योहेतुर्वर्ण्याविशिष्टः; यथा- कश्चिद्बूयात्- अस्पर्शत्वाद्बुद्धिरनित्याशब्दवदिति; अत्रवर्ण्यःशब्दोबुद्धिरपिवर्ण्या, तदुभयवर्ण्याविशिष्टत्वाद्वर्ण्यसमोऽप्यहेतुः ||५७||
sanskrit
[36. Ahetu (fallacious reason)] Ahetu is of three types – prakaranasamah, samshayasamaḥ, varnyasama. Prakaranasama ahetu is like saying – ‘the atma (soul) other than the body is eternal.’ On this opponent says that ‘because the self is other than the body, it is eternal, then as the body is non-eternal the dissimilar self must be eternal. This is ahetu (fallacious reason) because here the paksha (minor term) itself has been used as reason. Samshayasama ahetu the reason similar to doubt is that which though being cause of doubt is used as cause of eliminating the same such as, if someone says only a part of Ayurveda , it creates doubt as to whether he is a physician or not; On this opponent says – ‘as he has said a part of Ayurveda, he is a physician.’ The doubt can not be the cause of removing the same. Varnyasam ahetu- the reason (hetu) given is similar to object and not different from the object, such as somebody says – buddhi (intellect) is non-eternal because of the absence of touch like shabda (sound). Here both buddhi (intellect) and shabda (sound) are objects; hence because of the absence of difference between them, the reason is similar to object and as such is fallacious.
english translation
athAhetuH- aheturnAmaprakaraNasamaH, saMzayasamaH, varNyasamazceti| tatraprakaraNasamonAmAheturyathA- anyaHzarIrAdAtmAnityaiti; parobrUyAt- yasmAdanyaHzarIrAdAtmA, tasmAnnityaH; zarIraMhyanityamatovidharmiNAcAtmanAbhavitavyamityeSacAhetuH; nahiyaevapakSaHsaevaheturiti| saMzayasamonAmAheturyaevasaMzayahetuHsaevasaMzayacchedahetuH; yathA- ayamAyurvedaikadezamAha, kinnvayaMcikitsakaHsyAnnavetisaMzayeparobrUyAt- yasmAdayamAyurvedaikadezamAhatasmAccikitsako'yamiti, nacasaMzayacchedahetuMvizeSayati, eSacAhetuH; nahiyaevasaMzayahetuH, saevasaMzayacchedaheturbhavati| varNyasamonAmAhetuH- yoheturvarNyAviziSTaH; yathA- kazcidbUyAt- asparzatvAdbuddhiranityAzabdavaditi; atravarNyaHzabdobuddhirapivarNyA, tadubhayavarNyAviziSTatvAdvarNyasamo'pyahetuH ||57||
hk transliteration
अथातीतकालम्- अतीतकालंनामयत्पूर्वंवाच्यंतत्पश्चादुच्यते, तत्कालातीतत्वादग्राह्यंभवतीति; पूर्वंवानिग्रहप्राप्तमनिगृह्यपरिगृह्यपक्षान्तरितंपश्चान्निगृहीते, तत्तस्यातीतकालत्वान्निग्रहवचनमसमर्थंभवतीति ||५८||
sanskrit
[37. Atitakala (delayed performance)] Atitakala is that which actually was to be said earlier but is said later, and because of delayed presentation becomes unacceptable. For instance, if somebody does not defeat the opponent at the opportune moment but applies it on some other point later on, then, because of delayed application that becomes quite ineffective.
english translation
athAtItakAlam- atItakAlaMnAmayatpUrvaMvAcyaMtatpazcAducyate, tatkAlAtItatvAdagrAhyaMbhavatIti; pUrvaMvAnigrahaprAptamanigRhyaparigRhyapakSAntaritaMpazcAnnigRhIte, tattasyAtItakAlatvAnnigrahavacanamasamarthaMbhavatIti ||58||
hk transliteration
अथोपालम्भः- उपालम्भोनामहेतोर्दोषवचनं; यथा- पूर्वमहेतवोहेत्वाभासाव्याख्याताः ||५९||
sanskrit
[38. Upalambha (pointing defects in causality)] Upalambha is pointing out defects in causality as explained earlier under the heading hetu fallacious or apparent reason which is unable to prove the sadhya.
english translation
athopAlambhaH- upAlambhonAmahetordoSavacanaM; yathA- pUrvamahetavohetvAbhAsAvyAkhyAtAH ||59||
hk transliteration
अथपरिहारः- परिहारोनामतस्यैवदोषवचनस्यपरिहरणं; यथा- नित्यमात्मनिशरीरस्थेजीवलिङ्गान्युपलभ्यन्ते, तस्यचापगमान्नोपलभ्यन्ते, तस्मादन्यःशरीरादात्मानित्यश्चेति ||६०||
sanskrit
[39. Parihara (refuting defects)] Parihara is refuting the above points out of defects, such as the signs of life are available constantly till the life is in the body, and are not available after it goes out. Therefore, the atma (self) is different from the body and is eternal.
english translation
athaparihAraH- parihAronAmatasyaivadoSavacanasyapariharaNaM; yathA- nityamAtmanizarIrasthejIvaliGgAnyupalabhyante, tasyacApagamAnnopalabhyante, tasmAdanyaHzarIrAdAtmAnityazceti ||60||
hk transliteration