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Line 53: − Thus there are two categories of diseases based upon prognosis, intensity, location, cause and origin. There might be only one type of disease or many types of diseases based upon the classification (permutation and combination). Only one type of disease is based on similarity in causing pain and multiple types based upon ten categories and criteria mentioned above prognosis etc. That may be numerable or innumerable. Numerable as mentioned in the chapter ‘Ashtodariya’ and innumerable as described in ‘maharogadhyaya’ owing to innumerability of nature of pain, change in colour, variation in origin etc. factors. (3) − + + + + + Line 65:
Line 77: − + + + − Physical and psychic doshas and their vitiators: +
→The text
अथातो रोगानीकं विमानं व्याख्यास्यामः||१||
अथातो रोगानीकं विमानं व्याख्यास्यामः||१||
इति ह स्माह भगवानात्रेयः||२||
इति ह स्माह भगवानात्रेयः||२||
athātō rōgānīkaṁ vimānaṁ vyākhyāsyāmaḥ||1||
athātō rōgānīkaṁ vimānaṁ vyākhyāsyāmaḥ||1||
iti ha smāha bhagavānātrēyaḥ||2||
iti ha smāha bhagavānātrēyaḥ||2||
athAto rogAnIkaM vimAnaM vyAkhyAsyAmaH||1||
athAto rogAnIkaM vimAnaM vyAkhyAsyAmaH||1||
iti ha smAha bhagavAnAtreyaH||2||
iti ha smAha bhagavAnAtreyaH||2||
We shall now expound the chapter on the “restructuring the groups of diseases” Thus said Lord Atreya. [1-2]
We shall now expound the chapter on the “restructuring the groups of diseases” Thus said Lord Atreya. [1-2]
Types of diseases:
==== Types of diseases ====
द्वे रोगानीके भवतः प्रभावभेदेन- साध्यम्, असाध्यं च; द्वे रोगानीके बलभेदेन- मृदु, दारुणं च; द्वे रोगानीके अधिष्ठानभेदेन- मनोऽधिष्ठानं, शरीराधिष्ठानं च; द्वे रोगानीके निमित्तभेदेन- स्वधातुवैषम्यनिमित्तम्, आगन्तुनिमित्तं च; द्वे रोगानीके आशयभेदेन- आमाशयसमुत्थं, पक्वाशयसमुत्थं चेति| एवमेतत् प्रभावबलाधिष्ठाननिमित्ताशयभेदाद्द्वैधं सद्भेदप्रकृत्यन्तरेण भिद्यमानमथवाऽपि सन्धीयमानं स्यादेकत्वं बहुत्वं वा| एकत्वं तावदेकमेव रोगानीकं, दुःखसामान्यात्; बहुत्वं तु दश रोगानीकानि प्रभावभेदादिना भवन्ति; बहुत्वमपि सङ्ख्येयं स्यादसङ्ख्येयं वा| तत्र सङ्ख्येयं तावद्यथोक्तमष्टोदरीये, अपरिसङ्ख्येयं पुनर्यथा- महारोगाध्याये रुग्वर्णसमुत्थानादीनामसङ्ख्येयत्वात्||३||
द्वे रोगानीके भवतः प्रभावभेदेन- साध्यम्, असाध्यं च; द्वे रोगानीके बलभेदेन- मृदु, दारुणं च; द्वे रोगानीके अधिष्ठानभेदेन- मनोऽधिष्ठानं, शरीराधिष्ठानं च; द्वे रोगानीके निमित्तभेदेन- स्वधातुवैषम्यनिमित्तम्, आगन्तुनिमित्तं च; द्वे रोगानीके आशयभेदेन- आमाशयसमुत्थं, पक्वाशयसमुत्थं चेति| एवमेतत् प्रभावबलाधिष्ठाननिमित्ताशयभेदाद्द्वैधं सद्भेदप्रकृत्यन्तरेण भिद्यमानमथवाऽपि सन्धीयमानं स्यादेकत्वं बहुत्वं वा| एकत्वं तावदेकमेव रोगानीकं, दुःखसामान्यात्; बहुत्वं तु दश रोगानीकानि प्रभावभेदादिना भवन्ति; बहुत्वमपि सङ्ख्येयं स्यादसङ्ख्येयं वा| तत्र सङ्ख्येयं तावद्यथोक्तमष्टोदरीये, अपरिसङ्ख्येयं पुनर्यथा- महारोगाध्याये रुग्वर्णसमुत्थानादीनामसङ्ख्येयत्वात्||३||
dvē rōgānīkē bhavataḥ prabhāvabhēdēna- sādhyam, asādhyaṁ ca; dvē rōgānīkē balabhēdēna- mr̥du,dāruṇaṁ ca; dvē rōgānīkē adhiṣṭhānabhēdēna- manō'dhiṣṭhānaṁ, śarīrādhiṣṭhānaṁ ca; dvē rōgānīkēnimittabhēdēna- svadhātuvaiṣamyanimittam, āgantunimittaṁ ca; dvē rōgānīkē āśayabhēdēna-āmāśayasamutthaṁ, pakvāśayasamutthaṁ cēti|
dvē rōgānīkē bhavataḥ prabhāvabhēdēna- sādhyam, asādhyaṁ ca; dvē rōgānīkē balabhēdēna- mr̥du,dāruṇaṁ ca; dvē rōgānīkē adhiṣṭhānabhēdēna- manō'dhiṣṭhānaṁ, śarīrādhiṣṭhānaṁ ca; dvē rōgānīkēnimittabhēdēna- svadhātuvaiṣamyanimittam, āgantunimittaṁ ca; dvē rōgānīkē āśayabhēdēna-āmāśayasamutthaṁ, pakvāśayasamutthaṁ cēti|
ēvamētat prabhāvabalādhiṣṭhānanimittāśayabhēdāddvaidhaṁ sadbhēdaprakr̥tyantarēṇabhidyamānamathavā'pi sandhīyamānaṁ syādēkatvaṁ bahutvaṁ vā|
ēvamētat prabhāvabalādhiṣṭhānanimittāśayabhēdāddvaidhaṁ sadbhēdaprakr̥tyantarēṇabhidyamānamathavā'pi sandhīyamānaṁ syādēkatvaṁ bahutvaṁ vā|
ēkatvaṁ tāvadēkamēva rōgānīkaṁ, duḥkhasāmānyāt [1] ; bahutvaṁ tu daśa rōgānīkāniprabhāvabhēdādinā bhavanti; bahutvamapi saṅkhyēyaṁ syādasaṅkhyēyaṁ vā|
ēkatvaṁ tāvadēkamēva rōgānīkaṁ, duḥkhasāmānyāt [1] ; bahutvaṁ tu daśa rōgānīkāniprabhāvabhēdādinā bhavanti; bahutvamapi saṅkhyēyaṁ syādasaṅkhyēyaṁ vā|
tatra saṅkhyēyaṁ tāvadyathōktamaṣṭōdarīyē, aparisaṅkhyēyaṁ punaryathā- mahārōgādhyāyērugvarṇasamutthānādīnāmasaṅkhyēyatvāt||3||
tatra saṅkhyēyaṁ tāvadyathōktamaṣṭōdarīyē, aparisaṅkhyēyaṁ punaryathā- mahārōgādhyāyērugvarṇasamutthānādīnāmasaṅkhyēyatvāt||3||
Dve rogAnIke bhaVataH prabhAvabhedena- sAdhyam, asAdhyaM ca; dve rogAnIke balabhedena- mRudu, dAruNaM ca; dve rogAnIke adhiShThAnabhedena- mano~adhiShThAnaM, sharIrAdhiShThAnaM ca;dve rogAnIke nimittabhedena- svadhAtuvaiShamyanimittam, AgantunimittaM ca; dve rogAnIke Ashayabhedena- AmAshayasamutthaM, pakvAshayasamutthaM ceti| evametat prabhAvabalAdhiShThAnanimittAshayabhedAddvaidhaM
Dve rogAnIke bhaVataH prabhAvabhedena- sAdhyam, asAdhyaM ca; dve rogAnIke balabhedena- mRudu, dAruNaM ca; dve rogAnIke adhiShThAnabhedena- mano~adhiShThAnaM, sharIrAdhiShThAnaM ca;dve rogAnIke nimittabhedena- svadhAtuvaiShamyanimittam, AgantunimittaM ca; dve rogAnIke Ashayabhedena- AmAshayasamutthaM, pakvAshayasamutthaM ceti| evametat prabhAvabalAdhiShThAnanimittAshayabhedAddvaidhaM
bahutvaM tu dasha rogAnIkAni prabhAvabhedAdinA bhavanti; bahutvamapi sa~gkhyeyaM
bahutvaM tu dasha rogAnIkAni prabhAvabhedAdinA bhavanti; bahutvamapi sa~gkhyeyaM
syAdasa~gkhyeyaM vA| tatra sa~gkhyeyaM tAvadyathoktamaShTodarIye, aparisa~gkhyeyaM punaryathA- mahArogAdhyAye rugvarNasamutthAnAdInAmasa~gkhyeyatvAt||3||
syAdasa~gkhyeyaM vA| tatra sa~gkhyeyaM tAvadyathoktamaShTodarIye, aparisa~gkhyeyaM punaryathA- mahArogAdhyAye rugvarNasamutthAnAdInAmasa~gkhyeyatvAt||3||
Following are the two categories of diseases:
Following are the two categories of diseases:
4.On the basis of Causes - i. Endogenous ii. Exogenous
4.On the basis of Causes - i. Endogenous ii. Exogenous
5.On the basis of Origin - i. Digestive origin(Amashaya) ii. Excretory(pakwashaya) origin
5.On the basis of Origin - i. Digestive origin(Amashaya) ii. Excretory(pakwashaya) origin
Justification for different types of classification:
Thus there are two categories of diseases based upon prognosis, intensity, location, cause and origin. There might be only one type of disease or many types of diseases based upon the classification (permutation and combination). Only one type of disease is based on similarity in causing pain and multiple types based upon ten categories and criteria mentioned above prognosis etc. That may be numerable or innumerable. Numerable as mentioned in the chapter ‘Ashtodariya’ and innumerable as described in ‘maharogadhyaya’ owing to innumerability of nature of pain, change in colour, variation in origin etc. factors. [3]
==== Justification for different types of classification ====
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||
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||
na ca saṅkhyēyāgrēṣu bhēdaprakr̥tyantarīyēṣu vigītirityatō dōṣavatī syādatra kācit pratijñā, nacāvigītirityataḥ syādadōṣavatī|
na ca saṅkhyēyāgrēṣu bhēdaprakr̥tyantarīyēṣu vigītirityatō dōṣavatī syādatra kācit pratijñā, nacāvigītirityataḥ syādadōṣavatī|
bhēttā hi bhēdyamanyathābhinatti, anyathā purastādbhinnaṁ bhēdaprakr̥tyantarēṇa bhindanbhēdasaṅkhyāviśēṣamāpādayatyanēkadhā, na ca pūrvaṁ bhēdāgramupahanti|
bhēttā hi bhēdyamanyathābhinatti, anyathā purastādbhinnaṁ bhēdaprakr̥tyantarēṇa bhindanbhēdasaṅkhyāviśēṣamāpādayatyanēkadhā, na ca pūrvaṁ bhēdāgramupahanti|
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.
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. (4)
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. [4]
==== Physical and psychic doshas and their vitiators ====
तत्र व्याधयोऽपरिसङ्ख्येया भवन्ति, अतिबहुत्वात्| दोषास्तु खलु परिसङ्ख्येया भवन्ति, अनतिबहुत्वात्| तस्माद्यथाचित्रं विकारानुदाहरणार्थम्, अनवशेषेण च दोषान् व्याख्यास्यामः| रजस्तमश्च मानसौ दोषौ| तयोर्विकाराः कामक्रोधलोभमोहेर्ष्यामानमदशोकचित्तो(न्तो)द्वेगभयहर्षादयः|
तत्र व्याधयोऽपरिसङ्ख्येया भवन्ति, अतिबहुत्वात्| दोषास्तु खलु परिसङ्ख्येया भवन्ति, अनतिबहुत्वात्| तस्माद्यथाचित्रं विकारानुदाहरणार्थम्, अनवशेषेण च दोषान् व्याख्यास्यामः| रजस्तमश्च मानसौ दोषौ| तयोर्विकाराः कामक्रोधलोभमोहेर्ष्यामानमदशोकचित्तो(न्तो)द्वेगभयहर्षादयः|
वातपित्तश्लेष्माणस्तु खलु शारीरा दोषाः| तेषामपि च विकारा ज्वरातीसारशोफशोषश्वासमेहकुष्ठादयः| इति दोषाः केवला व्याख्याता विकारैकदेशश्च||५||
वातपित्तश्लेष्माणस्तु खलु शारीरा दोषाः| तेषामपि च विकारा ज्वरातीसारशोफशोषश्वासमेहकुष्ठादयः| इति दोषाः केवला व्याख्याता विकारैकदेशश्च||५||
तत्र खल्वेषां द्वयानामपि दोषाणां त्रिविधं प्रकोपणं; तद्यथा- असात्म्येन्द्रियार्थसंयोगः, प्रज्ञापराधः परिणामश्चेति||६||
तत्र खल्वेषां द्वयानामपि दोषाणां त्रिविधं प्रकोपणं; तद्यथा- असात्म्येन्द्रियार्थसंयोगः, प्रज्ञापराधः परिणामश्चेति||६||
tatra vyādhayō'parisaṅkhyēyā bhavanti, atibahutvāt|
tatra vyādhayō'parisaṅkhyēyā bhavanti, atibahutvāt|
dōṣāstu khalu parisaṅkhyēyā bhavanti, anatibahutvāt|
dōṣāstu khalu parisaṅkhyēyā bhavanti, anatibahutvāt|