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:80.0%
कारणंभिषगित्युक्तमग्रे, तस्यपरीक्षा- भिषङ्नामयोभिषज्यति, यःसूत्रार्थप्रयोगकुशलः, यस्यचायुःसर्वथाविदितंयथावत्| सचसर्वधातुसाम्यंचिकीर्षन्नात्मानमेवादितःपरीक्षेतगुणिषुगुणतःकार्याभिनिर्वृत्तिंपश्यन्, कच्चिदहमस्यकार्यस्याभिनिर्वर्तनेसमर्थोनवेति; तत्रेमेभिषग्गुणायैरुपपन्नोभिषग्धातुसाम्याभिनिर्वर्तनेसमर्थोभवति; तद्यथा- पर्यवदातश्रुतता, परिदृष्टकर्मता, दाक्ष्यं, शौचं, जितहस्तता, उपकरणवत्ता, सर्वेन्द्रियोपपन्नता, प्रकृतिज्ञता, प्रतिपत्तिज्ञाताचेति ||८६||
sanskrit
[Assessment of physician and qualities of good physician] Earlier, physician has been mentioned as doer (karana). Bhishak is the one who should be able to win over the diseases and expert in applying the ideas of the aphorisms and knows the pros and cons of life (science) properly from all aspects. He should know how to bring about balance between dhatu (dhatu samya), must be learned, trained in scriptures and qualified enough for the same and has received practical training and expertise in duties. He should be introspective, desirous of maintaining balance of all dhatu, considering the consequence of treatment in appropriate patients, with proper qualities of management, with due considerations of one’s own capabilities and limitations. The physician endowed with the following qualities is capable of bringing forth the equilibrium of dhatu: clear scientific knowledge , practical knowledge, alert, purity, skill, and possession of all required equipment, with proper sense perceptions (all sense and motor organs), acquaintance with human constitution and the knowledge of the course of action.
english translation
kAraNaMbhiSagityuktamagre, tasyaparIkSA- bhiSaGnAmayobhiSajyati, yaHsUtrArthaprayogakuzalaH, yasyacAyuHsarvathAviditaMyathAvat| sacasarvadhAtusAmyaMcikIrSannAtmAnamevAditaHparIkSetaguNiSuguNataHkAryAbhinirvRttiMpazyan, kaccidahamasyakAryasyAbhinirvartanesamarthonaveti; tatremebhiSagguNAyairupapannobhiSagdhAtusAmyAbhinirvartanesamarthobhavati; tadyathA- paryavadAtazrutatA, paridRSTakarmatA, dAkSyaM, zaucaM, jitahastatA, upakaraNavattA, sarvendriyopapannatA, prakRtijJatA, pratipattijJAtAceti ||86||
hk transliteration by Sanscriptकरणंपुनर्भेषजम्| भेषजंनामतद्यदुपकरणायोपकल्पतेभिषजोधातुसाम्याभिनिर्वृत्तौप्रयतमानस्यविशेषतश्चोपायान्तेभ्यः| तद्द्विविधंव्यपाश्रयभेदात्- दैवव्यपाश्रयं, युक्तिव्यपाश्रयंचेति|तत्रदैवव्यपाश्रयंमन्त्रौषधिमणिमङ्गलबल्युपहारहोमनियमप्रायश्चित्तोपवासस्वस्त्ययनप्रणिपातगमनादि, युक्तिव्यपाश्रयं- संशोधनोपशमनेचेष्टाश्चदृष्टफलाः| एतच्चैवभेषजमङ्गभेदादपिद्विविधं- द्रव्यभूतमः, अद्रव्यभूतंच| तत्रयदद्रव्यभूतंतदुपायाभिप्लुतम्| उपायोनामभयदर्शनविस्मापनविस्मारणक्षोभणहर्षणभर्त्सनवधबन्धस्वप्नसंवाहनादिरमूर्तोभावविशेषोयथोक्ताःसिद्ध्युपायाश्चोपायाभिप्लुताइति| यत्तुद्रव्यभूतंतद्वमनादिषुयोगमुपैति| तस्यापीयंपरीक्षा- इदमेवम्प्रकृत्यैवङ्गुणमेवम्प्रभावमस्मिन्देशेजातमस्मिन्नृतावेवंगृहीतमेवंनिहितमेवमुपस्कृतमनयाचमात्रयायुक्तमस्मिन्व्याधावेवंविधस्यपुरुषस्यैवतावन्तंदोषमपकर्षत्युपशमयतिवा, यदन्यदपिचैवंविधंभेषजंभवेत्तच्चानेनविशेषेणयुक्तमिति ||८७||
sanskrit
[Assessment of medicine and categories] The medicament has been mentioned here as instrument (karana) which serves as equipment for the physician making effort for effective balance of dhatu particularly different from the entities ending with procedure (original source, inclination, place, time and procedure). In view of agents applied medicament or therapy is advocated as of two types – spiritual (daivavyapashraya) and rational (yuktivyapashayam). In spiritual therapy, incantation, roots, gems, auspicious rites, expiation, fasting, blessings, bowing, visit to temples(sacred places) etc. are employed. In rational therapy, evacuative and pacifying measures as well as fruitful activities are employed. According to form of medicament, it is again of two types – material and non-material. The non-material therapy includes drug less therapies (upayas). Upaya means formless entity like terrorizing, creating surprise, forgetfulness, agitation, exhilaration, hiding, threatening for murder, binding, inducing sleep, gentle massage etc. It also includes the aforesaid means of treatment. The material therapy consists of drugs which are used for emesis etc. The drugs are examined in respect of nature (natural composition), properties, action, habit, time and mode of collection, storage, processing dosage, indication for use, the constitution of patient and the effect on disorder whether eliminates it or pacifies it, any other drug of this type should have the same characters.
english translation
karaNaMpunarbheSajam| bheSajaMnAmatadyadupakaraNAyopakalpatebhiSajodhAtusAmyAbhinirvRttauprayatamAnasyavizeSatazcopAyAntebhyaH| taddvividhaMvyapAzrayabhedAt- daivavyapAzrayaM, yuktivyapAzrayaMceti|tatradaivavyapAzrayaMmantrauSadhimaNimaGgalabalyupahArahomaniyamaprAyazcittopavAsasvastyayanapraNipAtagamanAdi, yuktivyapAzrayaM- saMzodhanopazamaneceSTAzcadRSTaphalAH| etaccaivabheSajamaGgabhedAdapidvividhaM- dravyabhUtamaH, adravyabhUtaMca| tatrayadadravyabhUtaMtadupAyAbhiplutam| upAyonAmabhayadarzanavismApanavismAraNakSobhaNaharSaNabhartsanavadhabandhasvapnasaMvAhanAdiramUrtobhAvavizeSoyathoktAHsiddhyupAyAzcopAyAbhiplutAiti| yattudravyabhUtaMtadvamanAdiSuyogamupaiti| tasyApIyaMparIkSA- idamevamprakRtyaivaGguNamevamprabhAvamasmindezejAtamasminnRtAvevaMgRhItamevaMnihitamevamupaskRtamanayAcamAtrayAyuktamasminvyAdhAvevaMvidhasyapuruSasyaivatAvantaMdoSamapakarSatyupazamayativA, yadanyadapicaivaMvidhaMbheSajaMbhavettaccAnenavizeSeNayuktamiti ||87||
hk transliteration by Sanscriptकार्ययोनिर्धातुवैषम्यं, तस्यलक्षणंविकारागमः| परीक्षात्वस्यविकारप्रकृतेश्चैवोनातिरिक्तलिङ्गविशेषावेक्षणंविकारस्यचसाध्यासाध्यमृदुदारुणलिङ्गविशेषावेक्षणमिति ||८८||
sanskrit
[Assessment of disequilibrium of dhatu] The original source is disequilibrium of dhatu known by the emergence of signs of the disorder. Examination regarding this and the material cause of the disorder consists of the observation of the characters of their diminution or aggravation and also of those denoting curability, incurability, mildness and severity of the disorder.
english translation
kAryayonirdhAtuvaiSamyaM, tasyalakSaNaMvikArAgamaH| parIkSAtvasyavikAraprakRtezcaivonAtiriktaliGgavizeSAvekSaNaMvikArasyacasAdhyAsAdhyamRdudAruNaliGgavizeSAvekSaNamiti ||88||
hk transliteration by Sanscriptकार्यंधातुसाम्यं, तस्यलक्षणंविकारोपशमः| परीक्षात्वस्य- रुगुपशमनं, स्वरवर्णयोगः, शरीरोपचयः, बलवृद्धिः, अभ्यवहार्याभिलाषः, रुचिराहारकाले, अभ्यवहृतस्यचाहारस्यकालेसम्यग्जरणं, निद्रालाभोयथाकालं, वैकारिणांचस्वप्नानामदर्शनं, सुखेनचप्रतिबोधनं, वातमूत्रपुरीषरेतसांमुक्तिः, सर्वाकारैर्मनोबुद्धीन्द्रियाणांचाव्यापत्तिरिति ||८९||
sanskrit
[Assessment of equilibrium of dhatu] Action (karya) is to bring about equilibrium of dhatu and its feature is absence of disease. Its examination is based on following criteria: alleviation of the disorder, normalcy of voice and complexion, nourishment of body, increase in strength, desire for food, relish at meal time, proper and timely digestion of the ingested food, timely sleep, non-appearance of abnormal dreams, easy awakening, easy elimination of urine, feces and semen, overall normalcy of mind, intellect and sense organs and associated with no other unhealthy features.
english translation
kAryaMdhAtusAmyaM, tasyalakSaNaMvikAropazamaH| parIkSAtvasya- rugupazamanaM, svaravarNayogaH, zarIropacayaH, balavRddhiH, abhyavahAryAbhilASaH, rucirAhArakAle, abhyavahRtasyacAhArasyakAlesamyagjaraNaM, nidrAlAbhoyathAkAlaM, vaikAriNAMcasvapnAnAmadarzanaM, sukhenacapratibodhanaM, vAtamUtrapurISaretasAMmuktiH, sarvAkArairmanobuddhIndriyANAMcAvyApattiriti ||89||
hk transliteration by Sanscriptकार्यफलंसुखावाप्तिः, तस्यलक्षणं- मनोबुद्धीन्द्रियशरीरतुष्टिः ||९०||
sanskrit
[Outcome of therapeutic management] The result of the act (karyaphala) is attainment of happiness. It is featured as satisfaction of mind, intellect, sense organs and the body pleasure.
english translation
kAryaphalaMsukhAvAptiH, tasyalakSaNaM- manobuddhIndriyazarIratuSTiH ||90||
hk transliteration by SanscriptCharak Samhita
Progress:80.0%
कारणंभिषगित्युक्तमग्रे, तस्यपरीक्षा- भिषङ्नामयोभिषज्यति, यःसूत्रार्थप्रयोगकुशलः, यस्यचायुःसर्वथाविदितंयथावत्| सचसर्वधातुसाम्यंचिकीर्षन्नात्मानमेवादितःपरीक्षेतगुणिषुगुणतःकार्याभिनिर्वृत्तिंपश्यन्, कच्चिदहमस्यकार्यस्याभिनिर्वर्तनेसमर्थोनवेति; तत्रेमेभिषग्गुणायैरुपपन्नोभिषग्धातुसाम्याभिनिर्वर्तनेसमर्थोभवति; तद्यथा- पर्यवदातश्रुतता, परिदृष्टकर्मता, दाक्ष्यं, शौचं, जितहस्तता, उपकरणवत्ता, सर्वेन्द्रियोपपन्नता, प्रकृतिज्ञता, प्रतिपत्तिज्ञाताचेति ||८६||
sanskrit
[Assessment of physician and qualities of good physician] Earlier, physician has been mentioned as doer (karana). Bhishak is the one who should be able to win over the diseases and expert in applying the ideas of the aphorisms and knows the pros and cons of life (science) properly from all aspects. He should know how to bring about balance between dhatu (dhatu samya), must be learned, trained in scriptures and qualified enough for the same and has received practical training and expertise in duties. He should be introspective, desirous of maintaining balance of all dhatu, considering the consequence of treatment in appropriate patients, with proper qualities of management, with due considerations of one’s own capabilities and limitations. The physician endowed with the following qualities is capable of bringing forth the equilibrium of dhatu: clear scientific knowledge , practical knowledge, alert, purity, skill, and possession of all required equipment, with proper sense perceptions (all sense and motor organs), acquaintance with human constitution and the knowledge of the course of action.
english translation
kAraNaMbhiSagityuktamagre, tasyaparIkSA- bhiSaGnAmayobhiSajyati, yaHsUtrArthaprayogakuzalaH, yasyacAyuHsarvathAviditaMyathAvat| sacasarvadhAtusAmyaMcikIrSannAtmAnamevAditaHparIkSetaguNiSuguNataHkAryAbhinirvRttiMpazyan, kaccidahamasyakAryasyAbhinirvartanesamarthonaveti; tatremebhiSagguNAyairupapannobhiSagdhAtusAmyAbhinirvartanesamarthobhavati; tadyathA- paryavadAtazrutatA, paridRSTakarmatA, dAkSyaM, zaucaM, jitahastatA, upakaraNavattA, sarvendriyopapannatA, prakRtijJatA, pratipattijJAtAceti ||86||
hk transliteration by Sanscriptकरणंपुनर्भेषजम्| भेषजंनामतद्यदुपकरणायोपकल्पतेभिषजोधातुसाम्याभिनिर्वृत्तौप्रयतमानस्यविशेषतश्चोपायान्तेभ्यः| तद्द्विविधंव्यपाश्रयभेदात्- दैवव्यपाश्रयं, युक्तिव्यपाश्रयंचेति|तत्रदैवव्यपाश्रयंमन्त्रौषधिमणिमङ्गलबल्युपहारहोमनियमप्रायश्चित्तोपवासस्वस्त्ययनप्रणिपातगमनादि, युक्तिव्यपाश्रयं- संशोधनोपशमनेचेष्टाश्चदृष्टफलाः| एतच्चैवभेषजमङ्गभेदादपिद्विविधं- द्रव्यभूतमः, अद्रव्यभूतंच| तत्रयदद्रव्यभूतंतदुपायाभिप्लुतम्| उपायोनामभयदर्शनविस्मापनविस्मारणक्षोभणहर्षणभर्त्सनवधबन्धस्वप्नसंवाहनादिरमूर्तोभावविशेषोयथोक्ताःसिद्ध्युपायाश्चोपायाभिप्लुताइति| यत्तुद्रव्यभूतंतद्वमनादिषुयोगमुपैति| तस्यापीयंपरीक्षा- इदमेवम्प्रकृत्यैवङ्गुणमेवम्प्रभावमस्मिन्देशेजातमस्मिन्नृतावेवंगृहीतमेवंनिहितमेवमुपस्कृतमनयाचमात्रयायुक्तमस्मिन्व्याधावेवंविधस्यपुरुषस्यैवतावन्तंदोषमपकर्षत्युपशमयतिवा, यदन्यदपिचैवंविधंभेषजंभवेत्तच्चानेनविशेषेणयुक्तमिति ||८७||
sanskrit
[Assessment of medicine and categories] The medicament has been mentioned here as instrument (karana) which serves as equipment for the physician making effort for effective balance of dhatu particularly different from the entities ending with procedure (original source, inclination, place, time and procedure). In view of agents applied medicament or therapy is advocated as of two types – spiritual (daivavyapashraya) and rational (yuktivyapashayam). In spiritual therapy, incantation, roots, gems, auspicious rites, expiation, fasting, blessings, bowing, visit to temples(sacred places) etc. are employed. In rational therapy, evacuative and pacifying measures as well as fruitful activities are employed. According to form of medicament, it is again of two types – material and non-material. The non-material therapy includes drug less therapies (upayas). Upaya means formless entity like terrorizing, creating surprise, forgetfulness, agitation, exhilaration, hiding, threatening for murder, binding, inducing sleep, gentle massage etc. It also includes the aforesaid means of treatment. The material therapy consists of drugs which are used for emesis etc. The drugs are examined in respect of nature (natural composition), properties, action, habit, time and mode of collection, storage, processing dosage, indication for use, the constitution of patient and the effect on disorder whether eliminates it or pacifies it, any other drug of this type should have the same characters.
english translation
karaNaMpunarbheSajam| bheSajaMnAmatadyadupakaraNAyopakalpatebhiSajodhAtusAmyAbhinirvRttauprayatamAnasyavizeSatazcopAyAntebhyaH| taddvividhaMvyapAzrayabhedAt- daivavyapAzrayaM, yuktivyapAzrayaMceti|tatradaivavyapAzrayaMmantrauSadhimaNimaGgalabalyupahArahomaniyamaprAyazcittopavAsasvastyayanapraNipAtagamanAdi, yuktivyapAzrayaM- saMzodhanopazamaneceSTAzcadRSTaphalAH| etaccaivabheSajamaGgabhedAdapidvividhaM- dravyabhUtamaH, adravyabhUtaMca| tatrayadadravyabhUtaMtadupAyAbhiplutam| upAyonAmabhayadarzanavismApanavismAraNakSobhaNaharSaNabhartsanavadhabandhasvapnasaMvAhanAdiramUrtobhAvavizeSoyathoktAHsiddhyupAyAzcopAyAbhiplutAiti| yattudravyabhUtaMtadvamanAdiSuyogamupaiti| tasyApIyaMparIkSA- idamevamprakRtyaivaGguNamevamprabhAvamasmindezejAtamasminnRtAvevaMgRhItamevaMnihitamevamupaskRtamanayAcamAtrayAyuktamasminvyAdhAvevaMvidhasyapuruSasyaivatAvantaMdoSamapakarSatyupazamayativA, yadanyadapicaivaMvidhaMbheSajaMbhavettaccAnenavizeSeNayuktamiti ||87||
hk transliteration by Sanscriptकार्ययोनिर्धातुवैषम्यं, तस्यलक्षणंविकारागमः| परीक्षात्वस्यविकारप्रकृतेश्चैवोनातिरिक्तलिङ्गविशेषावेक्षणंविकारस्यचसाध्यासाध्यमृदुदारुणलिङ्गविशेषावेक्षणमिति ||८८||
sanskrit
[Assessment of disequilibrium of dhatu] The original source is disequilibrium of dhatu known by the emergence of signs of the disorder. Examination regarding this and the material cause of the disorder consists of the observation of the characters of their diminution or aggravation and also of those denoting curability, incurability, mildness and severity of the disorder.
english translation
kAryayonirdhAtuvaiSamyaM, tasyalakSaNaMvikArAgamaH| parIkSAtvasyavikAraprakRtezcaivonAtiriktaliGgavizeSAvekSaNaMvikArasyacasAdhyAsAdhyamRdudAruNaliGgavizeSAvekSaNamiti ||88||
hk transliteration by Sanscriptकार्यंधातुसाम्यं, तस्यलक्षणंविकारोपशमः| परीक्षात्वस्य- रुगुपशमनं, स्वरवर्णयोगः, शरीरोपचयः, बलवृद्धिः, अभ्यवहार्याभिलाषः, रुचिराहारकाले, अभ्यवहृतस्यचाहारस्यकालेसम्यग्जरणं, निद्रालाभोयथाकालं, वैकारिणांचस्वप्नानामदर्शनं, सुखेनचप्रतिबोधनं, वातमूत्रपुरीषरेतसांमुक्तिः, सर्वाकारैर्मनोबुद्धीन्द्रियाणांचाव्यापत्तिरिति ||८९||
sanskrit
[Assessment of equilibrium of dhatu] Action (karya) is to bring about equilibrium of dhatu and its feature is absence of disease. Its examination is based on following criteria: alleviation of the disorder, normalcy of voice and complexion, nourishment of body, increase in strength, desire for food, relish at meal time, proper and timely digestion of the ingested food, timely sleep, non-appearance of abnormal dreams, easy awakening, easy elimination of urine, feces and semen, overall normalcy of mind, intellect and sense organs and associated with no other unhealthy features.
english translation
kAryaMdhAtusAmyaM, tasyalakSaNaMvikAropazamaH| parIkSAtvasya- rugupazamanaM, svaravarNayogaH, zarIropacayaH, balavRddhiH, abhyavahAryAbhilASaH, rucirAhArakAle, abhyavahRtasyacAhArasyakAlesamyagjaraNaM, nidrAlAbhoyathAkAlaM, vaikAriNAMcasvapnAnAmadarzanaM, sukhenacapratibodhanaM, vAtamUtrapurISaretasAMmuktiH, sarvAkArairmanobuddhIndriyANAMcAvyApattiriti ||89||
hk transliteration by Sanscriptकार्यफलंसुखावाप्तिः, तस्यलक्षणं- मनोबुद्धीन्द्रियशरीरतुष्टिः ||९०||
sanskrit
[Outcome of therapeutic management] The result of the act (karyaphala) is attainment of happiness. It is featured as satisfaction of mind, intellect, sense organs and the body pleasure.
english translation
kAryaphalaMsukhAvAptiH, tasyalakSaNaM- manobuddhIndriyazarIratuSTiH ||90||
hk transliteration by Sanscript