Administrators, Editors, Bots, Bureaucrats, Charaksamhita, Moderators (CommentStreams), Interface administrators, Administrators
10,110
edits
Changes
Jump to navigation
Jump to search
mLine 2:
Line 2: − + + + + − − <big>'''Abstract'''</big> − − <div style="text-align:justify;">This comprehensive and detailed chapter deals with assessment criteria of standard quality treatise, the teacher and the disciple, the means for receiving the knowledge from the treatise, method of discussion and its types- friendly or hostile, result of discussion, worth considering or worth discarding. It describes examination of ten entities to understand the state of health of the patient before starting the treatment. For providing treatment, physician should consider the strength of patient, severity of disease, prakriti (constitution), vikriti (nature of abnormalities), potency of drugs, season for purification therapy, and the status of the patients in context to use of drugs. Thus, this chapter gives a glimpse of how advanced the medical education in India was over two thousand years ago and how well the phenomenon of health was understood and managed. </div> − − '''Keywords''': Preceptor, student, teaching methodology, learning methods, discussion techniques, examination techniques of patient, ''prakriti'', ''sara'', purification therapies, pharmacovigilance. − </div> − Line 26:
Line 21: + + + + + + + + + + + + + + − |header3 = + + + + − }} − === Introduction ===+ Line 52:
Line 63: − === Sanskrit Text, Transliteration and English Translation ===+ − अथातोरोगभिषग्जितीयंविमानंव्याख्यास्यामः||१|| इतिहस्माहभगवानात्रेयः||२||+ + + Line 65:
Line 78: − + + + − बुद्धिमानात्मनःकार्यगुरुलाघवंकर्मफलमनुबन्धंदेशकालौचविदित्वायुक्तिदर्शनाद्भिषग्बुभूषुःशास्त्रमेवादितःपरीक्षेत| विविधानिहिशास्त्राणिभिषजांप्रचरन्तिलोके;+ − तत्रयन्मन्येतसुमहद्यशस्विधीरपुरुषासेवितमर्थबहुलमाप्तजनपूजितंत्रिविधशिष्यबुद्धिहितमपगतपुनरुक्तदोषमार्षंसुप्रणीतसूत्रभाष्यसङ्ग्रहक्रमंस्वाधारमनवपतितशब्दमकष्टशब्दं+ − पुष्कलाभिधानंक्रमागतार्थमर्थतत्त्वविनिश्चयप्रधानंसङ्गतार्थमसङ्कुलप्रकरणमाशुप्रबोधकंलक्षणवच्चोदाहरणवच्च,तदभिप्रपद्येतशास्त्रम्|शास्त्रंह्येवंविधममलइवादित्यस्तमोविधूयप्रकाशयतिसर्वम्||३||+ + + + + + + + + Line 100:
Line 123: − + − + Line 110:
Line 133: − ततोऽनन्तरमाचार्यंपरीक्षेत;तद्यथा-पर्यवदातश्रुतंपरिदृष्टकर्माणंदक्षंदक्षिणंशुचिंजितहस्तमुपकरणवन्तंसर्वेन्द्रियोपपन्नंप्रकृतिज्ञंप्रतिपत्तिज्ञमनुपस्कृतविद्यमनहङ्कृतमनसूयकमकोपनंक्लेशक्षमंशिष्यवत्सलमध्यापकंज्ञापनसमर्थंचेत+ − एवङ्गुणोह्याचार्यःसुक्षेत्रमार्तवोमेघइवशस्यगुणैः \सुशिष्यमाशुवैद्यगुणैः+ + + + + + + Line 138:
Line 167: − तमुपसृत्यारिराधयिषुरुपचरेदग्निवच्चदेववच्चराजवच्चपितृवच्चभर्तृवच्चाप्रमत्तः|+ − ततस्तत्प्रसादात्कृत्स्नंशास्त्रमधिगम्यशास्त्रस्यदृढतायामभिधानस्य+ − सौष्ठवेऽर्थस्यविज्ञानेवचनशक्तौचभूयोभूयःप्रयतेतसम्यक्||५||+ + + Line 155:
Line 186: − + + Line 168:
Line 200: − + − नमस्कृत्यसमेशुचौदेशेसुखोपविष्टोमनःपुरःसराभिर्वाग्भिःसूत्रमनुक्रामन्+ − पुनःपुनरावर्तयेद्बुद्ध्वासम्यगनुप्रविश्यार्थतत्त्वंस्वदोषपरिहारार्थं+ − परदोषप्रमाणार्थंच;एवंमध्यन्दिनेऽपराह्णेरात्रौचशश्वदपरिहापयन्नध्ययनमभ्यस्येत्|इत्यध्ययनविधिः||७||+ + + + + + + + + + Line 187:
Line 228: − + − + + + + + − धृतिमन्तमनहङ्कृतंमेधाविनंवितर्कस्मृतिसम्पन्नमुदारसत्त्वं+ − तद्विद्यकुलजमथवातद्विद्यवृत्तंतत्त्वाभिनिवेशिनमव्यङ्गमव्यापन्नेन्द्रियं+ + + + + − कर्मदर्शनेचानन्यकार्यमलुब्धमनलसंसर्वभूतहितैषिणमाचार्यसर्वानुशिष्टिप्रतिकरमनुरक्तंच,एवङ्गुणसमुदितमध्याप्यमाहुः||८||+ + + + Line 225:
Line 277: − उदगयनेशुक्लपक्षेप्रशस्तेऽहनितिष्यहस्तश्रवणाश्वयुजामन्यतमेन+ − नक्षत्रेणयोगमुपगतेभगवतिशशिनिकल्याणेकल्याणेचकरणेमैत्रेमुहूर्तेमुण्डःकृतोपवासःस्नातःकाषायवस्त्रसंवीतःसगन्धहस्तःसमिधोऽग्निमाज्यमुपलेपनमुदकुम्भान्+ + + + − कुशलाजसर्षपाक्षतांश्चशुक्लानि+ − सुमनांसिग्रथिताग्रथितानिमेध्यान्भक्ष्यान्गन्धांश्चघृष्टानादायोपतिष्ठस्वेति||९||+ + + Line 242:
Line 299: − सतथाकुर्यात्||१०||+ + Line 253:
Line 311: − तमुपस्थितमाज्ञायसमेशुचौदेशेप्राक्प्रवणेउदक्प्रवणेवाचतुष्किष्कुमात्रंचतुरस्रंस्थण्डिलंगोमयोदकेनोपलिप्तंकुशास्तीर्णंसुपरिहितं+ − परिधिभिश्चतुर्दिशंयथोक्तचन्दनोदकुम्भक्षौमहेमहिरण्यरजतमणिमुक्ताविद्रुमालङ्कृतंमेध्यभक्ष्यगन्धशुक्लपुष्पलाजसर्षपाक्षतोपशोभितंकृत्वा,+ − तत्रपालाशीभिरैङ्गुदीभिरौदुम्बरीभिर्माधुकीभिर्वासमिद्भिरग्निमुपसमाधायप्राङ्मुखःशुचिरध्ययनविधिमनुविधायमधुसर्पिर्भ्यांत्रिस्त्रिर्जुहुयादग्निमाशीः+ − − सम्प्रयुक्तैर्मन्त्रैर्ब्रह्माणमग्निंधन्वन्तरिंप्रजापतिमश्विनाविन्द्रमृषींश्चसूत्रकारानभिमन्त्रयमाणःपूर्वंस्वाहेति||११|| Line 292:
Line 348: − हुत्वाचप्रदक्षिणमग्निमनुपरिक्रामेत्| परिक्रम्यब्राह्मणान्स्वस्तिवाचयेत्;भिषजश्चाभिपूजयेत्||१२||+ + Line 306:
Line 363: − अथैनमग्निसकाशेब्राह्मणसकाशेभिषक्सकाशेचानुशिष्यात्-ब्रह्मचारिणा श्मश्रुधारिणसत्यवादिनाऽमांसादेनमेध्यसेविनानिर्मत्सरेणाशस्त्रधारिणाचभवितव्यं,नचतेमद्वचनात्किञ्चिदकार्यंस्यादन्यत्रराजद्विष्टात्प्राणहराद्विपुलादधर्म्यादनर्थसम्प्रयुक्ताद्वाऽप्यर्थात्;+ − मदर्पणेनमत्प्रधानेनमदधीनेनमत्प्रियहितानुवर्तिनाचशश्वद्भवितव्यं,+ − पुत्रवद्दासवदर्थिवच्चोपचरताऽनुवस्तव्योऽहम्अनुत्सेकेनावहितेनानन्यमनसाविनीतेनावेक्ष्यावेक्ष्यकारिणाऽनसूयकेनचाभ्यनुज्ञातेनप्रविचरितव्यम्, + − + − गोब्राह्मणमादौकृत्वासर्वप्राणभृतांशर्माशासितव्यमहरहरुत्तिष्ठताचोपविशताच,सर्वात्मनाचातुराणामारोग्यायप्रयतितव्यं, जीवितहेतोरपिचातुरेभ्योनाभिद्रोग्धव्यं,+ − मनसाऽपिचपरस्त्रियोनाभिगमनीयास्तथासर्वमेवपरस्वं,निभृतवेशपरिच्छदेनभवितव्यम्, अशौण्डेनापापेनापापसहायेनच,+ − श्लक्ष्णशुक्लधर्म्यशर्म्यधन्यसत्यहितमितवचसादेशकालविचारिणास्मृतिमताज्ञानोत्थानोपकरणसम्पत्सुनित्यंयत्नवताच;+ − नचकदाचिद्राजद्विष्टानांराजद्वेषिणांवामहाजनद्विष्टानांमहाजनद्वेषिणांवाऽप्यौषधमनुविधातव्यं,तथा+ − सर्वेषामत्यर्थविकृतदुष्टदुःखशीलाचारोपचाराणामनपवादप्रतिकारणां मुमूर्षूणांच,तथैवासन्निहितेश्वराणांस्त्रीणामनध्यक्षाणांवा;नच कदाचित्स्त्रीदत्तमामिषमादातव्यमननुज्ञातंभर्त्राऽथवाऽध्यक्षेण,आतुरकुलं+ − चानुप्रविशताविदितेनानुमतप्रवेशिनासार्धंपुरुषेणसुसंवीतेनावाक्शिरसास्मृतिमतास्तिमितेनावेक्ष्यावेक्ष्यमनसासर्वमाचरतासम्यगनुप्रवेष्टव्यम्,अनुप्रविश्यचवाङ्मनोबुद्धीन्द्रियाणिनक्वचित् प्रणिधातव्यान्यन्यत्रातुरादातुरोपकारार्थादातुरगतेष्वन्येषुवाभावेषु,नचातुरकुलप्रवृत्तयोबहिर्निश्चारयितव्याः, ह्रसितंचायुषःप्रमाणमातुरस्यजानताऽपित्वयानवर्णयितव्यंतत्रयत्रोच्यमानमातुरस्यान्यस्यवाऽप्युपघातायसम्पद्यते;ज्ञानवताऽपिचनात्यर्थमात्मनोज्ञानेविकत्थितव्यम्,आप्तादपिहि विकत्थमानादत्यर्थमुद्विजन्त्यनेके||१३||+ + Line 376:
Line 434: + Line 561:
Line 620: − ==== Terms for debate ====+ Line 576:
Line 635: − ===== 1. ''Vada'' (debate) =====+ Line 597:
Line 656: − ===== 2-7: ''Dravya'' to ''Samavaya'' =====+ Line 612:
Line 671: − ===== 8. ''Pratijna'' (proposition) =====+ Line 625:
Line 684: − ===== 9. ''Sthapana'' (establishment) =====+ Line 640:
Line 699: − ===== 10. ''Pratishthapana'' (counter-assertion) =====+ Line 655:
Line 714: − ===== 11. ''Hetu'' (cause) =====+ Line 668:
Line 727: − ===== 12. ''Drishtanta'' (instance) =====+ Line 683:
Line 742: − ===== 13-14. ''Upanaya'' (correlation) and ''Nigamana''(conclusion) =====+ Line 696:
Line 755: − ===== 15. ''Uttara'' (rejoinder) =====+ Line 712:
Line 771: − ===== 16. ''Siddhanta'' (theory/doctrine) =====+ Line 739:
Line 798: − ===== 17. ''Shabda'' (word/correct expression) =====+ Line 765:
Line 824: − ===== 18. ''Pratyaksha'' (direct perception) ===== + Line 778:
Line 837: − ===== 19. ''Anumana'' (inference) =====+ Line 792:
Line 851: − ===== 20. ''Aitihya'' (traditional instruction) =====+ Line 805:
Line 864: − ===== 21.''Aupamya'' (analogy) =====+ Line 818:
Line 877: − ===== 22. ''Samshayah'' (uncertainity) =====+ Line 832:
Line 891: − ===== 23. ''Prayojana'' (purpose or intention) =====+ Line 845:
Line 904: − ===== 24. ''Savyabhichara'' (incompatible argument) =====+ Line 858:
Line 917: − ===== 25. ''Jijnasa'' (examination) =====+ Line 871:
Line 930: − ===== 26. ''Vyavasaya'' (resolution) =====+ Line 884:
Line 943: − ===== 27. ''Arthaprapti'' ( attainment of meaning) =====+ Line 898:
Line 957: − ===== 28. ''Sambhava'' (source) =====+ Line 911:
Line 970: − ===== 29. ''Anuyojya'' (censurable) =====+ Line 926:
Line 985: − ===== 30. ''Ananuyojya'' (incensurable) =====+ Line 939:
Line 998: − ===== 31. ''Anuyoga'' (query with example) =====+ Line 954:
Line 1,013: − ===== 32. ''Pratyanuyoga''(counter-question)=====+ Line 967:
Line 1,026: − =====33. ''Vakyadosha'' (syntactical defects)=====+ Line 996:
Line 1,055: − =====34.''Vakyaprashamsa'' (syntactical excellence) =====+ Line 1,010:
Line 1,069: − ===== 35. ''Chhala'' (knavery) =====+ Line 1,033:
Line 1,092: − ===== 36. ''Ahetu'' (fallacious reason) =====+ Line 1,056:
Line 1,115: − ===== 37. ''Atitakala'' (delayed performance) =====+ Line 1,070:
Line 1,129: − ===== 38. ''Upalambha'' (pointing defects in causality) =====+ Line 1,083:
Line 1,142: − ===== 39. ''Parihara'' (refuting defects) =====+ Line 1,096:
Line 1,155: − ===== 40. ''Pratijnahani'' (change of proposition) =====+ Line 1,110:
Line 1,169: − ===== 41. ''Abhyanujna'' (acceptance) =====+ Line 1,123:
Line 1,182: − ===== 42. ''Hetvantara'' (change in statement of cause) =====+ Line 1,136:
Line 1,195: − ===== 43. ''Arthantara'' (statement of irrelevant meaning) =====+ Line 1,150:
Line 1,209: − ===== 44.''Nigrahasthana'' (stage of defeat and its reasons) =====+ Line 1,177:
Line 1,236: − ==== Importance of debate ====+ Line 1,196:
Line 1,255: − ==== Ten means of knowledge for physician ====+ Line 1,213:
Line 1,272: − ===== ''Karana'' (cause or doer) =====+ Line 1,226:
Line 1,285: − ===== ''Karana'' (means or equipments) =====+ Line 1,239:
Line 1,298: − ===== ''Karyayoni'' (source) =====+ Line 1,252:
Line 1,311: − ===== ''Karya'' (action) =====+ Line 1,265:
Line 1,324: − ===== ''Karyaphala'' (expected outcome) =====+ Line 1,278:
Line 1,337: − ===== ''Anubandha''(consequence) =====+ Line 1,292:
Line 1,351: − ===== ''Desha''(place) =====+ Line 1,305:
Line 1,364: − ===== ''Kala'' (time required for transformation) =====+ Line 1,318:
Line 1,377: − ===== ''Pravritti'' (consistent efforts) =====+ Line 1,331:
Line 1,390: − ===== ''Upaya'' (means of successful management) =====+ Line 1,346:
Line 1,405: − ==== Importance of ten fold examinations ====+ Line 1,416:
Line 1,475: − ==== Ten factors for examination in therapeutics ====+ Line 1,595:
Line 1,654: − + Line 1,614:
Line 1,673: − + Line 1,631:
Line 1,690: − + Line 1,647:
Line 1,706: − + Line 1,745:
Line 1,804: − + Line 1,842:
Line 1,901: − + Line 1,857:
Line 1,916: − + Line 1,870:
Line 1,929: − + Line 1,944:
Line 2,003: − + Line 2,057:
Line 2,116: − + Line 2,429:
Line 2,488: − + Line 2,497:
Line 2,556: − ==== Summary of chapter ====+ Line 2,586:
Line 2,645: − + − + Line 2,635:
Line 2,694: − + − ==== Selection of medical treatise ====+ − ==== Ideal presentation of text ====+ Line 2,651:
Line 2,710: − ==== Qualities of a teacher ====+ Line 2,657:
Line 2,716: − ==== Qualities of an ideal student ====+ Line 2,665:
Line 2,724: − ==== Medical ethics and social behaviors of a doctor ====+ − ==== Conferences (acquiring cumulative wisdom) ====+ Line 2,675:
Line 2,734: − ==== Examination of patient ====+ − ==== ''Prakriti'' examination ====+ − ==== ''Sara'' examination ====+ − + − + − ==== The ideal time for purification procedures ====+ − ==== Examination of stage of disease ====+ Line 2,701:
Line 2,760: − ==== Examination of psyche of patient ====+ Line 2,709:
Line 2,768: − ==== Assessment of ''ahara shakti'' (intake capacity) ====+ Line 2,715:
Line 2,774: − ==== Assessment of ''vyayama shakti'' (exercise endurance capacity) ====+ − − === Glossary === − − #Tadvidyasambhāsā –तद्विद्यसम्भाषा-is to discuss with such person who has studied the same science. − #Kalyaḥ- कल्यः- early morning − #Alubdham -aaअलुब्ध- one having no greed for food etc − #Udagayanē- उदगयने- Uttarayan 6 months starting from makarsankrati wherein days are bigger than night. Sun moves north of equator. − #Tiṣya nakṣatra- तिष्य नक्षत्रेण- Pusya nakṣatra - one among the auspicious nakṣatra. − #śaśini kalyāṇē - शशिनिकल्याणे - śaśinakṣatra is helpful (kalyankari) for students. − #maitrē muhūrta- मैत्रेमुहूर्तेiti anukula muhūrta favorable time span like shivabhujagadaya − #nirmatsarēṇa- निर्मत्सरेण- Matsara rahit – student should not have any hatred − #anutsēkēna- अनुत्सेकेन-anutsukhavanjena- student should not behave like anxious. − #Śunda -शौण्डेनाmeans liquor house/ bar − #śauṇḍa - शौण्डे- who visits the liquour house for drinks. − #rājadviṣṭānāṁ -राजद्विष्टानां- is the one who is hated by the king − #rājadvēṣiṇāṁ - राजद्वेषिणां -is the one who hates the king. − #kiṣkumātra- - कष्कुमात्रं means hasta pramana i.e. having length equal to distance between tip of middle finger to the elbow. − #saṁharṣakarī- संहर्षकरी - It either means competitive or happiness. − #vacanaśaktim- वचनशक्ति- Person having good vocabulary and also has various interpretation. − #bhūyō'dhyavasāya- भूयोऽध्यवसाय-dhruda nischaya- who has gain complete knowledge and confidence on the subject. − #Sanharsha- संहर्षात् -happiness of wining the competition − #jñāna-ज्ञान- Shastrārtha jñāna - meaning of the science − #vijñāna- विज्ञान-Tad artha nischaya- vishesha jñāna - specific knowledge about the science. − #dandaśūkā- दन्दशूकाः –repeated intake of food and drink. − #Prabhūtāśana- प्रभूताशनपानाः- excessive intake of food and drink − #Sanna- सन्न – hina - low − #Sakta – सक्त – badha – adhered − #Jarjara- जर्जर – bhagna patra eva- like a broken vessel/ hoarse voice − #Śrīmad- श्रीमद्भ्- shobhayukta- beautiful − #Pratikarma- प्रतिकर्म-Cikitsā – treatment − #Āviklipta-अaaaasविक्लिप्तैः- Single drug use
Rogabhishagjitiya Vimana (view source)
Revision as of 11:51, 16 January 2021
, 11:51, 16 January 2021Text replacement - "http://www.carakasamhitaonline.com/mediawiki-1.32.1/resources/assets/ogimgs.jpg" to "http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg"
|title=Rogabhishagjitiya Vimana
|title=Rogabhishagjitiya Vimana
|titlemode=append
|titlemode=append
|keywords=Preceptor, student, teaching methodology, learning methods, discussion techniques, examination techniques of patient, prakriti, sara, purification therapies, pharmacovigilance
|keywords=Preceptor, student, teaching methodology, learning methods, discussion techniques, examination techniques of patient, prakriti, sara, purification therapies, pharmacovigilance, Ayurveda, Indian system of medicine, charak samhita.
|description=Vimana Sthana Chapter 8. Methods of conquering debate and disease
|description=Vimana Sthana Chapter 8. Methods of conquering debate and disease
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg
|image_alt=charak samhita
|type=article
}}
}}
<big>'''Vimana Sthana Chapter 8. Methods of conquering debate and disease '''</big>
<big>'''Vimana Sthana Chapter 8. Methods of conquering debate and disease '''</big>
{{Infobox
{{Infobox
|title = Rogabhishagjitiya Vimana
|title = Rogabhishagjitiya Vimana
|label5 = Other Sections
|label5 = Other Sections
|data5 = [[Sutra Sthana]], [[Nidana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]
|data5 = [[Sutra Sthana]], [[Nidana Sthana]], [[Sharira Sthana]], [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]
|label6 = Translator and commentator
|data6 = Dubey S.D., Singh A.N., Singh A., Singh A., Samant A., Deole Y. S.
|label7 = Reviewer
|data7 = Khandel S.K., Ram J.P.
|label8 = Editors
|data8 = Khandel S.K., Deole Y.S., Basisht G.
|label9 = Year of publication
|data9 = 2020
|label10 = Publisher
|data10 = [[Charak Samhita Research, Training and Skill Development Centre]]
|label11 = DOI
|data11 = [https://doi.org/10.47468/CSNE.2020.e01.s03.009 10.47468/CSNE.2020.e01.s03.009]
}}
<big>'''Abstract'''</big>
<div style="text-align:justify;">This comprehensive and detailed chapter deals with assessment criteria of standard quality treatise, the teacher and the disciple, the means for receiving the knowledge from the treatise, method of discussion and its types- friendly or hostile, result of discussion, worth considering or worth discarding. It describes examination of ten entities to understand the state of health of the patient before starting the treatment. For providing treatment, physician should consider the strength of patient, severity of disease, prakriti (constitution), vikriti (nature of abnormalities), potency of drugs, season for purification therapy, and the status of the patients in context to use of drugs. Thus, this chapter gives a glimpse of how advanced the medical education in India was over two thousand years ago and how well the phenomenon of health was understood and managed. </div>
'''Keywords''': Preceptor, student, teaching methodology, learning methods, discussion techniques, examination techniques of patient, ''prakriti'', ''sara'', purification therapies, pharmacovigilance.
</div>
== Introduction ==
<div style="text-align:justify;">
<div style="text-align:justify;">
The preceding chapter [[Vyadhita Rupiya Vimana]] the seventh chapter dealt with knowledge of diseased person. The present chapter guides an aspiring student who wishes to be a successful physician. It is important to know the scope, depth and reputation of the branch of health science to be studied which is obtained by ''shastra pariksha'' (review of literature). Secondly, the examination of the preceptor (''acharya'') who teaches the science of [[Ayurveda]] is important because it is he, who enlightens the students with the knowledge of the health science. The chapter further deals with means of learning of health sciences (''shastra upaya''), methodology of study (''adhyayana vidhi'') and teaching (''adhyapana'') along with when and how to begin academic session and Do’s and Dont’s by the student have been explained so that a student attains the depth of knowledge about the health science. It also details about medical ethics while in practice and guidelines for behaviour of doctor at a patient’s house.
The preceding chapter [[Vyadhita Rupiya Vimana]] the seventh chapter dealt with knowledge of diseased person. The present chapter guides an aspiring student who wishes to be a successful physician. It is important to know the scope, depth and reputation of the branch of health science to be studied which is obtained by ''shastra pariksha'' (review of literature). Secondly, the examination of the preceptor (''acharya'') who teaches the science of [[Ayurveda]] is important because it is he, who enlightens the students with the knowledge of the health science. The chapter further deals with means of learning of health sciences (''shastra upaya''), methodology of study (''adhyayana vidhi'') and teaching (''adhyapana'') along with when and how to begin academic session and Do’s and Dont’s by the student have been explained so that a student attains the depth of knowledge about the health science. It also details about medical ethics while in practice and guidelines for behaviour of doctor at a patient’s house.
</div>
</div>
== Sanskrit Text, Transliteration and English Translation ==
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
अथातो रोगभिषग्जितीयं विमानं व्याख्यास्यामः||१||
इति ह स्माह भगवानात्रेयः||२||
<div class="mw-collapsible-content">
<div class="mw-collapsible-content">
</div></div>
</div></div>
Now we shall expound the chapter on [[Rogabhishagjitiya Vimana]] (the methods of conquering debate and disease). Thus said Lord Atreya. [1-2]
Now we shall expound the chapter "Rogabhishagjitiya Vimana" (Methods of conquering debate and disease). Thus said Lord Atreya. [1-2]
=== Aspects of medical education ===
==== Selection of medical treatise ====
==== Selection of medical treatise ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
बुद्धिमानात्मनः कार्यगुरुलाघवं कर्मफलमनुबन्धं देशकालौ च विदित्वा युक्तिदर्शनाद्भिषग्बुभूषुः शास्त्रमेवादितः परीक्षेत|
विविधानि हि शास्त्राणि भिषजां प्रचरन्ति लोके;
तत्र यन्मन्येत सुमहद्यशस्विधीरपुरुषासेवितमर्थबहुलमाप्तजनपूजितं त्रिविधशिष्यबुद्धिहितमपगतपुनरुक्तदोषमार्षं सुप्रणीतसूत्रभाष्यसङ्ग्रहक्रमं स्वाधारमनवपतितशब्दमकष्टशब्दं
पुष्कलाभिधानं क्रमागतार्थमर्थतत्त्वविनिश्चयप्रधानं सङ्गतार्थमसङ्कुलप्रकरणमाशुप्रबोधकं लक्षणवच्चोदाहरणवच्च,
तदभिप्रपद्येत शास्त्रम्|
शास्त्रं ह्येवंविधममल इवादित्यस्तमो विधूय प्रकाशयति सर्वम्||३||
<div class="mw-collapsible-content">
<div class="mw-collapsible-content">
*having comprehensive knowledge of subject
*having comprehensive knowledge of subject
*with proper sequencing of its contents
*with proper sequencing of its contents
*committed principally to arriving at the essence of thoughts, which reveals cleary meanings and concrete conclusion
*committed principally to arriving at the essence of thoughts, which reveals clear meanings and concrete conclusion
*focused on the particular subject without wavering ideas and irrelevant content,
*focused on the particular subject without wavering ideas and irrelevant content,
*quicky understandable with separated topics, effectively comprehensible, and having definitions showed with examples.
*quickly understandable with separated topics, effectively comprehensible, and having definitions showed with examples.
Such treatise with pure knowledge is similar to sun which enlightens the whole subject while warding off the darkness. [3]
Such treatise with pure knowledge is similar to sun which enlightens the whole subject while warding off the darkness. [3]
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
ततोऽनन्तरमाचार्यं परीक्षेत; तद्यथा-
पर्यवदातश्रुतं परिदृष्टकर्माणं दक्षं दक्षिणं शुचिं जितहस्तमुपकरणवन्तं सर्वेन्द्रियोपपन्नं प्रकृतिज्ञं
प्रतिपत्तिज्ञमनुपस्कृतविद्यमनहङ्कृतमनसूयकमकोपनं क्लेशक्षमं शिष्यवत्सलमध्यापकं ज्ञापनसमर्थं चेति |
एवङ्गुणो ह्याचार्यः सुक्षेत्रमार्तवो मेघ इव शस्यगुणैः सुशिष्यमाशु वैद्यगुणैः
सम्पादयति||४||
सम्पादयति||४||
<div class="mw-collapsible-content">
<div class="mw-collapsible-content">
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
तमुपसृत्यारिराधयिषुरुपचरेदग्निवच्च देववच्च राजवच्च पितृवच्च भर्तृवच्चाप्रमत्तः|
ततस्तत्प्रसादात्कृत्स्नं शास्त्रमधिगम्य शास्त्रस्य दृढतायामभिधानस्य
सौष्ठवेऽर्थस्य विज्ञाने वचनशक्तौ च भूयो भूयः प्रयतेत सम्यक्||५||
<div class="mw-collapsible-content">
<div class="mw-collapsible-content">
तत्रोपायाननुव्याख्यास्यामः-
तत्रोपायाननुव्याख्यास्यामः-
अध्ययनम्,अध्यापनं,तद्विद्यसम्भाषाचेत्युपायाः||६||
अध्ययनम्, अध्यापनं, तद्विद्यसम्भाषा चेत्युपायाः||६||
<div class="mw-collapsible-content">
<div class="mw-collapsible-content">
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
तत्रायमध्ययनविधिः-कल्यःकृतक्षणःप्रातरुत्थायोपव्यूषंवाकृत्वाऽऽवश्यकमुपस्पृश्योदकंदेवर्षिगोब्राह्मणगुरुवृद्धसिद्धाचार्येभ्यो
तत्रायमध्ययनविधिः-
कल्यः कृतक्षणः प्रातरुत्थायोपव्यूषं वा कृत्वाऽऽवश्यकमुपस्पृश्योदकं
देवर्षिगोब्राह्मणगुरुवृद्धसिद्धाचार्येभ्यो नमस्कृत्य समे शुचौ देशे सुखोपविष्टो मनःपुरःसराभिर्वाग्भिः सूत्रमनुक्रामन्
पुनः पुनरावर्तयेद्बुद्ध्वा सम्यगनुप्रविश्यार्थतत्त्वं स्वदोषपरिहारार्थं
परदोषप्रमाणार्थं च;
एवं मध्यन्दिनेऽपराह्णे रात्रौ च शश्वदपरिहापयन्नध्ययनमभ्यस्येत्|
इत्यध्ययनविधिः||७||
<div class="mw-collapsible-content">
<div class="mw-collapsible-content">
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
अथाध्यापनविधिः-अध्यापनेकृतबुद्धिराचार्यःशिष्यमेवादितः
अथाध्यापनविधिः-
परीक्षेत;तद्यथा-प्रशान्तमार्यप्रकृतिकमक्षुद्रकर्माणमृजुचक्षुर्मुखनासावंशं
अध्यापने कृतबुद्धिराचार्यः शिष्यमेवादितः परीक्षेत; तद्यथा-
प्रशान्तमार्यप्रकृतिकमक्षुद्रकर्माणमृजुचक्षुर्मुखनासावंशं
तनुरक्तविशदजिह्वमविकृतदन्तौष्ठममिन्मिनं
तनुरक्तविशदजिह्वमविकृतदन्तौष्ठममिन्मिनं
धृतिमन्तमनहङ्कृतं मेधाविनं वितर्कस्मृतिसम्पन्नमुदारसत्त्वं
तद्विद्यकुलजमथवा तद्विद्यवृत्तं तत्त्वाभिनिवेशिनमव्यङ्गमव्यापन्नेन्द्रियं
निभृतमनुद्धतमर्थतत्त्वभावकमकोपनमव्यसनिनं
निभृतमनुद्धतमर्थतत्त्वभावकमकोपनमव्यसनिनं
शीलशौचाचारानुरागदाक्ष्यप्रादक्षिण्योपपन्नमध्ययनाभिकाममर्थविज्ञाने
शीलशौचाचारानुरागदाक्ष्यप्रादक्षिण्योपपन्नमध्ययनाभिकाममर्थविज्ञाने
कर्मदर्शने चानन्यकार्यमलुब्धमनलसं सर्वभूतहितैषिणमाचार्यसर्वानुशिष्टिप्रतिकरमनुरक्तं च,
एवङ्गुणसमुदितमध्याप्यमाहुः||८||
<div class="mw-collapsible-content">
<div class="mw-collapsible-content">
एवंविधमध्ययनार्थिनमुपस्थितमारिराधयिषुमाचार्योऽनुभाषेत
एवंविधमध्ययनार्थिनमुपस्थितमारिराधयिषुमाचार्योऽनुभाषेत
उदगयने शुक्लपक्षे प्रशस्तेऽहनि तिष्यहस्तश्रवणाश्वयुजामन्यतमेन
नक्षत्रेण योगमुपगते भगवति शशिनि कल्याणे कल्याणे च करणे मैत्रे मुहूर्ते मुण्डः कृतोपवासः स्नातः काषायवस्त्रसंवीतः सगन्धहस्तः समिधोऽग्निमाज्यमुपलेपनमुदकुम्भान्
माल्यदामदीपहिरण्यहेमरजतमणिमुक्ताविद्रुमक्षौमपरिधीन्
माल्यदामदीपहिरण्यहेमरजतमणिमुक्ताविद्रुमक्षौमपरिधीन्
कुशलाजसर्षपाक्षतांश्च शुक्लानि
सुमनांसि ग्रथिताग्रथितानि मेध्यान् भक्ष्यान् गन्धांश्च घृष्टानादायोपतिष्ठस्वेति||९||
<div class="mw-collapsible-content">
<div class="mw-collapsible-content">
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
स तथा कुर्यात्||१०||
<div class="mw-collapsible-content">
<div class="mw-collapsible-content">
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
तमुपस्थितमाज्ञाय समे शुचौ देशे प्राक्प्रवणे उदक्प्रवणे वा चतुष्किष्कुमात्रं चतुरस्रं स्थण्डिलं गोमयोदकेनोपलिप्तं कुशास्तीर्णं सुपरिहितं
परिधिभिश्चतुर्दिशं यथोक्तचन्दनोदकुम्भक्षौमहेमहिरण्यरजतमणिमुक्ताविद्रुमालङ्कृतं मेध्यभक्ष्यगन्धशुक्लपुष्पलाजसर्षपाक्षतोपशोभितं कृत्वा,
तत्र पालाशीभिरैङ्गुदीभिरौदुम्बरीभिर्माधुकीभिर्वा समिद्भिरग्निमुपसमाधाय प्राङ्मुखः शुचिरध्ययनविधिमनुविधाय मधुसर्पिर्भ्यां त्रिस्त्रिर्जुहुयादग्निमाशीःसम्प्रयुक्तैर्मन्त्रैर्ब्रह्माणमग्निं धन्वन्तरिं प्रजापतिमश्विनाविन्द्रमृषींश्च सूत्रकारानभिमन्त्रयमाणः पूर्वं स्वाहेति||११||
<div class="mw-collapsible-content">
<div class="mw-collapsible-content">
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
शिष्यश्चैनमन्वालभेत।
हुत्वा च प्रदक्षिणमग्निमनुपरिक्रामेत्| परिक्रम्य ब्राह्मणान् स्वस्ति वाचयेत्;भिषजश्चाभिपूजयेत्||१२||
<div class="mw-collapsible-content">
<div class="mw-collapsible-content">
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
अथैनमग्निसकाशे ब्राह्मणसकाशे भिषक्सकाशे चानुशिष्यात्-ब्रह्मचारिणा श्मश्रुधारिणा सत्यवादिनाऽमांसादेन मेध्यसेविना निर्मत्सरेणाशस्त्रधारिणा च भवितव्यं,न च ते मद्वचनात्किञ्चिदकार्यं स्यादन्यत्र राजद्विष्टात्प्राणहराद्विपुलादधर्म्यादनर्थसम्प्रयुक्ताद्वाऽप्यर्थात्;
मदर्पणेन मत्प्रधानेन मदधीनेन मत्प्रियहितानुवर्तिना च शश्वद्भवितव्यं,
पुत्रवद्दासवदर्थिवच्चोपचरताऽनुवस्तव्योऽहम्,
अनुज्ञातेन(चाननुज्ञातेनच)प्रविचरतापूर्वंगुर्वर्थोपाहरणेयथाशक्तिप्रयतितव्यं,कर्मसिद्धिमर्थसिद्धंयशोलाभंप्रेत्यचस्वर्गमिच्छताभिषजात्वया
अनुत्सेकेनावहितेनानन्यमनसा विनीतेनावेक्ष्यावेक्ष्यकारिणाऽनसूयकेन चाभ्यनुज्ञातेन प्रविचरितव्यम्,
अनुज्ञातेन(चाननुज्ञातेन च)प्रविचरता पूर्वं गुर्वर्थोपाहरणे यथाशक्ति प्रयतितव्यं,कर्मसिद्धिमर्थसिद्धं यशोलाभं प्रेत्य च स्वर्गमिच्छता भिषजा त्वया
गोब्राह्मणमादौ कृत्वा सर्वप्राणभृतां शर्माशासितव्यमहरहरुत्तिष्ठता चोपविशता च,सर्वात्मना चातुराणामारोग्याय प्रयतितव्यं, जीवितहेतोरपि चातुरेभ्यो नाभिद्रोग्धव्यं,
मनसाऽपि च परस्त्रियो नाभिगमनीयास्तथा सर्वमेवपरस्वं,निभृतवेशपरिच्छदेन भवितव्यम्, अशौण्डेनापापेनापापसहायेन च,
श्लक्ष्णशुक्लधर्म्यशर्म्यधन्यसत्यहितमितवचसा देशकालविचारिणा स्मृतिमता ज्ञानोत्थानोपकरणसम्पत्सु नित्यं यत्नवता च;
न च कदाचिद्राजद्विष्टानां राजद्वेषिणां वा महाजनद्विष्टानां महाजनद्वेषिणां वाऽप्यौषधमनुविधातव्यं,तथा
सर्वेषामत्यर्थविकृतदुष्टदुःखशीलाचारोपचाराणामनपवादप्रतिकाराणां मुमूर्षूणां च,तथैवासन्निहितेश्वराणां स्त्रीणामनध्यक्षाणां वा;न च कदाचित्स्त्रीदत्तमामिषमादातव्यमननुज्ञातं भर्त्राऽथवाऽध्यक्षेण,आतुरकुलं
चानुप्रविशता विदितेनानुमतप्रवेशिना सार्धं पुरुषेण सुसंवीतेनावाक्शिरसा स्मृतिमतास्तिमितेनावेक्ष्यावेक्ष्य मनसा सर्वमाचरता सम्यगनुप्रवेष्टव्यम्,अनुप्रविश्य च वाङ्मनोबुद्धीन्द्रियाणि न क्वचित् प्रणिधातव्यान्यन्यत्रातुरादातुरोपकारार्थादातुरगतेष्वन्येषु वा भावेषु,न चातुरकुलप्रवृत्तयो बहिर्निश्चारयितव्याः, ह्रसितं चायुषः प्रमाणमातुरस्य जानताऽपि त्वया न वर्णयितव्यं तत्र यत्रोच्यमानमातुरस्यान्यस्य वाऽप्युपघाताय सम्पद्यते;ज्ञानवताऽपि च नात्यर्थमात्मनो ज्ञाने विकत्थितव्यम्,आप्तादपि हि विकत्थमानादत्यर्थमुद्विजन्त्यनेके||१३||
<div class="mw-collapsible-content">
<div class="mw-collapsible-content">
If the disciple follows these instructions then he should be taught, otherwise not. The teacher when teaches such a worthy disciple obtains the aforesaid fruits of teaching and enjoins the disciple and himself with other not mentioned beneficial qualities. Thus, the method of teaching is said. [14]
If the disciple follows these instructions then he should be taught, otherwise not. The teacher when teaches such a worthy disciple obtains the aforesaid fruits of teaching and enjoins the disciple and himself with other not mentioned beneficial qualities. Thus, the method of teaching is said. [14]
</div>
</div>
=== Organization of discussion meetings ===
==== Method of conducting discussion in seminars and symposia of experts ====
==== Method of conducting discussion in seminars and symposia of experts ====
The result of the discussion should be recorded like this; this is worth-speaking, this is not worth-speaking, therefore one has been defeated. [26]
The result of the discussion should be recorded like this; this is worth-speaking, this is not worth-speaking, therefore one has been defeated. [26]
=== Terms for debate ===
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
These terms are worth-knowing for acquaintance of the course of discussion among physicians such as – ''vada, dravya, guna, karma, samanya, vishesha, samavaya, pratijna, sthapana, pratishthapana, hetu, drishtanta, upanaya, nigamana, uttara, siddhanta, shabda, pratyaksha, anumana, aitihya, aupamya, samshaya, prayojana, savyabhichara, jijnasa, vyavasaya, arthaprapti, sambhava, anuyojya, ananuyojya, anuyoga, pratyanuyoga, vakyadosha, vakyaprashamsa, chhala, ahetu, atitakala, upalambha, parihara, pratijnahani, abhyanujna, hetvantara, arthantara, nigrahasthana.'' [27]
These terms are worth-knowing for acquaintance of the course of discussion among physicians such as – ''vada, dravya, guna, karma, samanya, vishesha, samavaya, pratijna, sthapana, pratishthapana, hetu, drishtanta, upanaya, nigamana, uttara, siddhanta, shabda, pratyaksha, anumana, aitihya, aupamya, samshaya, prayojana, savyabhichara, jijnasa, vyavasaya, arthaprapti, sambhava, anuyojya, ananuyojya, anuyoga, pratyanuyoga, vakyadosha, vakyaprashamsa, chhala, ahetu, atitakala, upalambha, parihara, pratijnahani, abhyanujna, hetvantara, arthantara, nigrahasthana.'' [27]
</div>
</div>
==== 1. ''Vada'' (debate) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Vitanda'' is opposite to ''jalpa''. For instance, one holds the view that rebirth exist while the other holds the view just against it. During such discussion (''vada''), they (participants) advance arguments in support of their own views and contradict the opponent’s view, this is ''jalpa''. ''Vitanda'' is opposite to ''jalpa'' in which the speaker without having any positive approach only finds faults in the opponent’s view point. [28]
''Vitanda'' is opposite to ''jalpa''. For instance, one holds the view that rebirth exist while the other holds the view just against it. During such discussion (''vada''), they (participants) advance arguments in support of their own views and contradict the opponent’s view, this is ''jalpa''. ''Vitanda'' is opposite to ''jalpa'' in which the speaker without having any positive approach only finds faults in the opponent’s view point. [28]
</div>
</div>
==== 2-7: ''Dravya'' to ''Samavaya'' ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Dravya, guna, karma, samanya, vishesha and samavaya''– these are mentioned earlier along with their definitions in ''shloka sthana'' ([[Sutra Sthana]] chapters). [29]
''Dravya, guna, karma, samanya, vishesha and samavaya''– these are mentioned earlier along with their definitions in ''shloka sthana'' ([[Sutra Sthana]] chapters). [29]
==== 8. ''Pratijna'' (proposition) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Pratijna''(proposition) is the statement which is to be proved. For instance, ''purusha'' is eternal. [30]
''Pratijna''(proposition) is the statement which is to be proved. For instance, ''purusha'' is eternal. [30]
==== 9. ''Sthapana'' (establishment) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''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.’[31]
''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.’[31]
</div>
</div>
==== 10. ''Pratishthapana'' (counter-assertion) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''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.[32]
''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.[32]
</div>
</div>
==== 11. ''Hetu'' (cause) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''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).[33]
''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).[33]
==== 12. ''Drishtanta'' (instance) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''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. [34]
''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. [34]
</div>
</div>
==== 13-14. ''Upanaya'' (correlation) and ''Nigamana''(conclusion) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Upanaya'' and ''Nigamana'' are explained under the headings ''sthapana'' and ''pratishthapana''.[35]
''Upanaya'' and ''Nigamana'' are explained under the headings ''sthapana'' and ''pratishthapana''.[35]
==== 15. ''Uttara'' (rejoinder) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''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.[36]
''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.[36]
</div>
</div>
==== 16. ''Siddhanta'' (theory/doctrine) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
These are four types of doctrines. [37]
These are four types of doctrines. [37]
==== 17. ''Shabda'' (word/correct expression) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Anrita'' is contrary to ''satya'' (that which is not consistent with facts).[38]
''Anrita'' is contrary to ''satya'' (that which is not consistent with facts).[38]
</div>
</div>
==== 18. ''Pratyaksha'' (direct perception) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''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.[39]
''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.[39]
==== 19. ''Anumana'' (inference) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''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.[40]
''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.[40]
</div>
</div>
==== 20. ''Aitihya'' (traditional instruction) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Aitihya'' is the divine authoritative (or traditional) source of knowledge such as ''veda'' etc.[41]
''Aitihya'' is the divine authoritative (or traditional) source of knowledge such as ''veda'' etc.[41]
==== 21.''Aupamya'' (analogy) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Aupamya'' is the description of similarity between things such as analogy of ''dandaka'' (a disease in which body is rigid like rod) with ''danda'' (rod); that of ''dhanustambha'' (tetany) with bow and that of the health provider with the archer.[42]
''Aupamya'' is the description of similarity between things such as analogy of ''dandaka'' (a disease in which body is rigid like rod) with ''danda'' (rod); that of ''dhanustambha'' (tetany) with bow and that of the health provider with the archer.[42]
==== 22. ''Samshayah'' (uncertainity) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Samshayaḥ'' is the state of indecision about the concerned entity. For instance, on observing that both types of persons having signs of longevity or not and they adopting the therapeutic measures or not – die early or live long life, therefore doubt arises as whether there is untimely death or not .[43]
''Samshayaḥ'' is the state of indecision about the concerned entity. For instance, on observing that both types of persons having signs of longevity or not and they adopting the therapeutic measures or not – die early or live long life, therefore doubt arises as whether there is untimely death or not .[43]
</div>
</div>
==== 23. ''Prayojana'' (purpose or intention) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Prayojana'' is that for which the actions is initiated. Such as – ‘if there is untimely death then I will use life-promoting measures and avoid the contrary ones. In such condition how would the untimely death subdue me?[44]
''Prayojana'' is that for which the actions is initiated. Such as – ‘if there is untimely death then I will use life-promoting measures and avoid the contrary ones. In such condition how would the untimely death subdue me?[44]
==== 24. ''Savyabhichara'' (incompatible argument) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Savyabhichara''is that argument incompatible with the conclusion drawn from it, such as ‘this medicine may or may not be applicable to this disease.’[45]
''Savyabhichara''is that argument incompatible with the conclusion drawn from it, such as ‘this medicine may or may not be applicable to this disease.’[45]
==== 25. ''Jijnasa'' (examination) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Jijnasa'' is the examination. Such as- the examination of drugs will be described later on.[46]
''Jijnasa'' is the examination. Such as- the examination of drugs will be described later on.[46]
==== 26. ''Vyavasaya'' (resolution) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Vyavasaya'' is resolution or firm decision, such as- this disease is certainly ''vataja'' and this is the medicament for this.[47]
''Vyavasaya'' is resolution or firm decision, such as- this disease is certainly ''vataja'' and this is the medicament for this.[47]
==== 27. ''Arthaprapti'' ( attainment of meaning) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Arthaprapti'' is that where another unsaid idea is conveyed by the said one, such as when one says that the disease is not to be managed with saturating therapy it implies that it is to be managed with desaturation therapy. He should not eat during day, implies that he should eat during night. [48]
''Arthaprapti'' is that where another unsaid idea is conveyed by the said one, such as when one says that the disease is not to be managed with saturating therapy it implies that it is to be managed with desaturation therapy. He should not eat during day, implies that he should eat during night. [48]
</div>
</div>
==== 28. ''Sambhava'' (source) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Sambhava'' is that from which something is originated, such as six dhatus from which foetus has origin, disease have origin from unwholesome things and health have origin from wholesome things.[49]
''Sambhava'' is that from which something is originated, such as six dhatus from which foetus has origin, disease have origin from unwholesome things and health have origin from wholesome things.[49]
==== 29. ''Anuyojya'' (censurable) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Anuyojya''–is that where sentence is defective or has unspecified meaning inviting further questions, such as if somebody says ‘the disease is to be managed with evacuative therapy’ it invites further question as to ‘whether it is to be managed with emesis or purgation.[50]
''Anuyojya''–is that where sentence is defective or has unspecified meaning inviting further questions, such as if somebody says ‘the disease is to be managed with evacuative therapy’ it invites further question as to ‘whether it is to be managed with emesis or purgation.[50]
</div>
</div>
==== 30. ''Ananuyojya'' (incensurable) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Ananuyojya'' is contrary to the above. Such as this is incurable.[51]
''Ananuyojya'' is contrary to the above. Such as this is incurable.[51]
==== 31. ''Anuyoga'' (query with example) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Anuyoga'' is that which is put as query, wholly or partly, on the text or its part during discussion of experts for the test of learning, understanding, speaking and contradiction, such as on the statement of self eternal, somebody says, what is the reason, this is ''anuyoga''. [52]
''Anuyoga'' is that which is put as query, wholly or partly, on the text or its part during discussion of experts for the test of learning, understanding, speaking and contradiction, such as on the statement of self eternal, somebody says, what is the reason, this is ''anuyoga''. [52]
</div>
</div>
==== 32. ''Pratyanuyoga''(counter-question)====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Pratyanuyoga'' is questioning the questions, such as when ''anuyoga'' i.e query has been raised then again questioning what is the reason of this query is called as ''pratyanuyoga'' .[53]
''Pratyanuyoga'' is questioning the questions, such as when ''anuyoga'' i.e query has been raised then again questioning what is the reason of this query is called as ''pratyanuyoga'' .[53]
====33. ''Vakyadosha'' (syntactical defects)====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
Now convention (''samaya'') is of three types – ''Ayurvedic samaya, yajnika samaya,'' (ritual) and ethical (''mokshashastrika''). Ayurvedic ''samaya'' (ayurvedic convention) such as four aspects of health care, ''yajnika samaya'' (ritual convention) such as animals are to be sacrificed by persons following rituals, ''mokshashastrika'' (ethical convention) such as non-violence towards all creatures. The statement incongruous in respect of the respective convention is taken as ''viruddha'' (incongruity). Thus are the ''vakyadosha'' (syntactical defects).[54]
Now convention (''samaya'') is of three types – ''Ayurvedic samaya, yajnika samaya,'' (ritual) and ethical (''mokshashastrika''). Ayurvedic ''samaya'' (ayurvedic convention) such as four aspects of health care, ''yajnika samaya'' (ritual convention) such as animals are to be sacrificed by persons following rituals, ''mokshashastrika'' (ethical convention) such as non-violence towards all creatures. The statement incongruous in respect of the respective convention is taken as ''viruddha'' (incongruity). Thus are the ''vakyadosha'' (syntactical defects).[54]
</div>
</div>
====34.''Vakyaprashamsa'' (syntactical excellence) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Vakyaprashamsa'' (syntactical excellence) is that where the statement is free from deficiency (''anyunam'') and superfluity (''anadhikam''), is meaningful (''arthavat''), devoid of deprivation of meaning (''anaparthaka'') and incongruity (''aviruddham'') and comprehensible (''adhigatapadartham''). Further there is no room for any question. Such statement is commended. [55]
''Vakyaprashamsa'' (syntactical excellence) is that where the statement is free from deficiency (''anyunam'') and superfluity (''anadhikam''), is meaningful (''arthavat''), devoid of deprivation of meaning (''anaparthaka'') and incongruity (''aviruddham'') and comprehensible (''adhigatapadartham''). Further there is no room for any question. Such statement is commended. [55]
</div>
</div>
==== 35. ''Chhala'' (knavery) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''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. [56]
''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. [56]
</div>
</div>
==== 36. ''Ahetu'' (fallacious reason) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''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.[57]
''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.[57]
</div>
</div>
==== 37. ''Atitakala'' (delayed performance) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''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. [58]
''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. [58]
</div>
</div>
==== 38. ''Upalambha'' (pointing defects in causality) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''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''.[59]
''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''.[59]
==== 39. ''Parihara'' (refuting defects) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''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.[60]
''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.[60]
==== 40. ''Pratijnahani'' (change of proposition) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Pratijnahani'' is defined as when one gives up the original proposition after having been questioned. For instance, somebody puts proposition in the beginning as, the self (''purusha'') is eternal, but when questioned says that it is non-eternal then such change of proposition after questioning is called as ''Pratijnahani''.[61]
''Pratijnahani'' is defined as when one gives up the original proposition after having been questioned. For instance, somebody puts proposition in the beginning as, the self (''purusha'') is eternal, but when questioned says that it is non-eternal then such change of proposition after questioning is called as ''Pratijnahani''.[61]
</div>
</div>
==== 41. ''Abhyanujna'' (acceptance) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Abhyanujna'' is acceptance of the desired as well as the undesired situations.[62]
''Abhyanujna'' is acceptance of the desired as well as the undesired situations.[62]
==== 42. ''Hetvantara'' (change in statement of cause) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Hetvantara'' is that where some imperfect reason (''vikritahetu'') is stated instead of perfect reason (''prakritahetu''). [63]
''Hetvantara'' is that where some imperfect reason (''vikritahetu'') is stated instead of perfect reason (''prakritahetu''). [63]
==== 43. ''Arthantara'' (statement of irrelevant meaning) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Arthantara'' is that where some other thing is said instead of the relevant one. For instance, one has to say the symptoms of ''jwara'' (fever) but instead he says those of ''prameha''.[64]
''Arthantara'' is that where some other thing is said instead of the relevant one. For instance, one has to say the symptoms of ''jwara'' (fever) but instead he says those of ''prameha''.[64]
==== 44.''Nigrahasthana'' (stage of defeat and its reasons) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
Thus the terms used in course of debate are explained as proposed.[66]
Thus the terms used in course of debate are explained as proposed.[66]
=== Importance of debate ===
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
</div>
</div>
=== Ten means of knowledge for physician ===
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
Now I shall explain some topics for the knowledge of physicians because the wise commend initiation of all actions with prior knowledge. If after knowing well ''karana, karana, karyayoni, karya, karyaphala, anubandha, desha, kala, pravritti'' and ''upaya'' one proceeds for some action, he obtains the desired fruit and subsequent benefit in that without any great effort.[68]
Now I shall explain some topics for the knowledge of physicians because the wise commend initiation of all actions with prior knowledge. If after knowing well ''karana, karana, karyayoni, karya, karyaphala, anubandha, desha, kala, pravritti'' and ''upaya'' one proceeds for some action, he obtains the desired fruit and subsequent benefit in that without any great effort.[68]
</div>
</div>
==== ''Karana'' (cause or doer) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Karana'' is defined as the one who does the action, he is the cause and doer.[69]
''Karana'' is defined as the one who does the action, he is the cause and doer.[69]
==== ''Karana'' (means or equipments) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Karana'' is that which serves as means or equipment for the ''karana'' (doer) making effort for performing the action.[70]
''Karana'' is that which serves as means or equipment for the ''karana'' (doer) making effort for performing the action.[70]
==== ''Karyayoni'' (source) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Karyayoni'' is that which (intimate cause) is converted into action (''karya'') after transformation. [71]
''Karyayoni'' is that which (intimate cause) is converted into action (''karya'') after transformation. [71]
==== ''Karya'' (action) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Karya'' is that action which the doer performs with the objective of accomplishment. [72]
''Karya'' is that action which the doer performs with the objective of accomplishment. [72]
==== ''Karyaphala'' (expected outcome) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Karyaphala'' is the aim (expected outcome) with which the action is performed. [73]
''Karyaphala'' is the aim (expected outcome) with which the action is performed. [73]
==== ''Anubandha''(consequence) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Anubandha'' is that which essentially enjoins the doer as after-effect of the action, good or bad. [74]
''Anubandha'' is that which essentially enjoins the doer as after-effect of the action, good or bad. [74]
==== ''Desha''(place) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Desha'' is location/ place.[75]
''Desha'' is location/ place.[75]
==== ''Kala'' (time required for transformation) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Kala'' is the one which undergoes transformation.[76]
''Kala'' is the one which undergoes transformation.[76]
==== ''Pravritti'' (consistent efforts) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
''Pravritti'' is the effort taken for the accomplishment of objective. This is also known as ''kriya, karma'' (action), ''yatna''(effort), ''karyasamarambha'' (commencement). [77]
''Pravritti'' is the effort taken for the accomplishment of objective. This is also known as ''kriya, karma'' (action), ''yatna''(effort), ''karyasamarambha'' (commencement). [77]
==== ''Upaya'' (means of successful management) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
</div>
</div>
=== Importance of ten fold examinations ===
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
There are two types of examination for learned persons – direct perception (''pratyaksha'') and inference (''anumana''). These two along with the authoritative instruction constitute the examination. This examination is of two types or of three types including authoritative instruction (''upadesha'').[83]
There are two types of examination for learned persons – direct perception (''pratyaksha'') and inference (''anumana''). These two along with the authoritative instruction constitute the examination. This examination is of two types or of three types including authoritative instruction (''upadesha'').[83]
=== Ten factors for examination in therapeutics ===
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
</div>
</div>
==== ''Prakriti pariksha'' (Assessment of basic constitution of patient) ====
==== ''[[Prakriti]] pariksha'' (Assessment of basic constitution of patient) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
</div>
</div>
==== Characteristics of ''kapha prakriti'' ====
===== Characteristics of ''kapha prakriti'' =====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
</div>
</div>
==== Characteristics of ''pitta prakriti'' ====
===== Characteristics of ''pitta prakriti'' =====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
</div>
</div>
==== Characteristics of ''vata prakriti'' ====
===== Characteristics of ''vata prakriti'' =====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
</div></div>
</div></div>
In persons with essence of ''rakta'' have there ear, eye, face, tongue, nose, lips, palms, soles, nails, forehead and genitals to be unctuous, red, beautiful and shining. This essence indicates happiness, sharp intellect, magnanimity, tenderness, moderate strength, lack for endurance and intolerance to heat.[104]
In persons with essence of ''rakta'' have their ear, eye, face, tongue, nose, lips, palms, soles, nails, forehead and genitals to be unctuous, red, beautiful and shining. This essence indicates happiness, sharp intellect, magnanimity, tenderness, moderate strength, lack for endurance and intolerance to heat.[104]
===== Characteristics of ''mamsa sara'' (best quality of muscular tissue) =====
===== Characteristics of ''mamsa sara'' (best quality of muscular tissue) =====
</div>
</div>
==== Characteristics of ''sarva sara'' (best quality of all tissues) ====
===== Characteristics of ''sarva sara'' (best quality of all tissues) =====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
</div>
</div>
==== Characteristics of ''Asara'' (no/low quality of tissues) ====
===== Characteristics of ''Asara'' (no/low quality of tissues) =====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
And those persons having no or less essence of tissues are contrary to these individual.[112]
And those persons having no or less essence of tissues are contrary to these individual.[112]
==== Characteristics of ''madhya sara''(moderate quality of tissues) ====
===== Characteristics of ''madhya sara''(moderate quality of tissues) =====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
</div>
</div>
==== Assessment of ''satmya'' (suitability) ====
==== Assessment of [[satmya]] (suitability) ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
</div>
</div>
==== Knowledge of lifespan ====
===== Knowledge of lifespan =====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
And the groups of drugs which are not advocated in certain disorders should be considered as those aggravating the same. Thus, these six groups of non-unctuous enema are described dividing them according to ''rasa''. [147-148]
And the groups of drugs which are not advocated in certain disorders should be considered as those aggravating the same. Thus, these six groups of non-unctuous enema are described dividing them according to ''rasa''. [147-148]
====Guidelines for inclusion or exclusion of drugs====
==== Guidelines for inclusion or exclusion of drugs ====
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
*Bark of ''tejovati, varanga, ingudi, shobhanjana, bruhati'' and ''kantakarika.'' In this way according to substrate (of action) the nasal errhines is of seven types such as fruit, leaf, root, tuber, flower, exudation and bark; other saline, pungent bitter and astringent drugs which are wholesome to the sense organs and other unmentioned drugs may be used, according to condition needed for nasal errhines.[151]
*Bark of ''tejovati, varanga, ingudi, shobhanjana, bruhati'' and ''kantakarika.'' In this way according to substrate (of action) the nasal errhines is of seven types such as fruit, leaf, root, tuber, flower, exudation and bark; other saline, pungent bitter and astringent drugs which are wholesome to the sense organs and other unmentioned drugs may be used, according to condition needed for nasal errhines.[151]
=== Summary ===
<div class="mw-collapsible mw-collapsed">
<div class="mw-collapsible mw-collapsed">
Thus, gets end of eighth chapter on specific features of therapeutics of diseases in [[Vimana Sthana]] in the treatise composed by Agnivesha and redacted by Charak. With this, [[Vimana Sthana]] (section on specific features) also comes to an end.
Thus, gets end of eighth chapter on specific features of therapeutics of diseases in [[Vimana Sthana]] in the treatise composed by Agnivesha and redacted by Charak. With this, [[Vimana Sthana]] (section on specific features) also comes to an end.
=== ''Tattva Vimarsha'' / Fundamental Principles===
== Tattva Vimarsha (Fundamental Principles) ==
*The ideal preceptor, ideal medical treatise and ideal student are considered as basic pillars for proper propagation of medical knowledge.
*The ideal preceptor, ideal medical treatise and ideal student are considered as basic pillars for proper propagation of medical knowledge.
*In a conference, the discussion to improve one’s capabilities should be properly initiated according to abilities of opponents and participants, topics for discussion, one’s own strength and weakness.
*In a conference, the discussion to improve one’s capabilities should be properly initiated according to the abilities of opponents and participants, topics for discussion, one’s own strength and weakness.
*A good Ayurvedic physician needs to have four qualifications:
*A good Ayurvedic physician needs to have four qualifications:
**Knowledge of health science from appropriate ''Shastra'',
**Knowledge of health science from appropriate ''Shastra'',
*Purification therapies shall be performed as per the seasonal vitiation of respective ''dosha''. The medicines shall be administered considering stage of disease and appropriate time as per the morbidity.
*Purification therapies shall be performed as per the seasonal vitiation of respective ''dosha''. The medicines shall be administered considering stage of disease and appropriate time as per the morbidity.
=== ''Vidhi Vimarsha'' / Applied Inferences===
== Vidhi Vimarsha (Applied Inferences) ==
The text of [[Charak Samhita]] is several thousand years old. It provides holistic solutions for the people and society. World has changed since, with change in thinking, lifestyle and technological advancements but, many of the guiding principles are still applicable Following should be applicable now.
The text of [[Charak Samhita]] is several thousand years old. It provides holistic solutions for the people and society. World has changed since, with change in thinking, lifestyle and technological advancements but, many of the guiding principles are still applicable Following should be applicable now.
=== Selection of medical treatise ===
In the last century, there has been significant change in how medical education is imparted, specially Ayurvedic education. Since olden times, Ayurvedic teacher would select a student and provide both theoretical and practical training by a process called ''Guru''/''shishya'' (student/teacher) relationship. Student was also guided how to select the medical treatise, criteria for which is described in the text above. These days, books are recommended by the faculty of medical schools according to the syllabus. Guidelines given in the text are still useful in selecting any worth reading book on a particular subject.
In the last century, there has been significant change in how medical education is imparted, specially Ayurvedic education. Since olden times, Ayurvedic teacher would select a student and provide both theoretical and practical training by a process called ''Guru''/''shishya'' (student/teacher) relationship. Student was also guided how to select the medical treatise, criteria for which is described in the text above. These days, books are recommended by the faculty of medical schools according to the syllabus. Guidelines given in the text are still useful in selecting any worth reading book on a particular subject.
=== Ideal presentation of text ===
Treatise should be such that is understood by all students with different levels of intelligence. Repetition of the same principles which only increases the exercise of studying should not be present. It should include a concise and accurate statement of fact or concept followed by explanation with supportive examples using common language words. The words used should not be difficult for hearing, spelling, remembering and use of infamous words should be avoided. The sentence used for explanation should give complete and correct meaning and sequencing should be in a way to achieve clear stepwise and comprehensive understanding of the topic. The chapter or subject should be well placed and related topic should follow in order. The content in the book should be very effective, attractive and giving complete knowledge without repetition. Various graphs, flow charts, diagrams pictures and color plates which generates interest within the readers should be included.
Treatise should be such that is understood by all students with different levels of intelligence. Repetition of the same principles which only increases the exercise of studying should not be present. It should include a concise and accurate statement of fact or concept followed by explanation with supportive examples using common language words. The words used should not be difficult for hearing, spelling, remembering and use of infamous words should be avoided. The sentence used for explanation should give complete and correct meaning and sequencing should be in a way to achieve clear stepwise and comprehensive understanding of the topic. The chapter or subject should be well placed and related topic should follow in order. The content in the book should be very effective, attractive and giving complete knowledge without repetition. Various graphs, flow charts, diagrams pictures and color plates which generates interest within the readers should be included.
In present context, the guidelines for writing a research paper or an article or a monograph include all the points mentioned in the text. The principles to write considering reader’s psyche are important and shall be followed for making a good treatise. [[Charak Samhita]] follows the same principles of presentation.
In present context, the guidelines for writing a research paper or an article or a monograph include all the points mentioned in the text. The principles to write considering reader’s psyche are important and shall be followed for making a good treatise. [[Charak Samhita]] follows the same principles of presentation.
=== Qualities of a teacher ===
Teacher influences the life of a student. A teacher should have complete theoretical and practical knowledge of [[Ayurveda]]. The qualities of an ideal teacher are described in the text. Furthermore, keeping the competency of medical education in mind, the teacher should have knowledge of contemporary sciences and should behave with care and unbiased to the students. Teacher should not be egoistic and jealous. He should enjoy his teaching and not feel burden of teaching even if he needs to repeat. He should understand the lifestyle, psychiatric and body constitution of his patients and convey the same to his students. Significance of each symptom and sign seen in patient should be noted with help of sense organs and the same clinical methods should be explained to the students.
Teacher influences the life of a student. A teacher should have complete theoretical and practical knowledge of [[Ayurveda]]. The qualities of an ideal teacher are described in the text. Furthermore, keeping the competency of medical education in mind, the teacher should have knowledge of contemporary sciences and should behave with care and unbiased to the students. Teacher should not be egoistic and jealous. He should enjoy his teaching and not feel burden of teaching even if he needs to repeat. He should understand the lifestyle, psychiatric and body constitution of his patients and convey the same to his students. Significance of each symptom and sign seen in patient should be noted with help of sense organs and the same clinical methods should be explained to the students.
A good teacher plays significant role in making life of a student. Even today, in Ayurvedic practice, ''guru-shishya parampara'' (traditional learning through students staying with teachers) exists, that is the most effective method of learning practical applications of principles of [[Ayurveda]].
A good teacher plays significant role in making life of a student. Even today, in Ayurvedic practice, ''guru-shishya parampara'' (traditional learning through students staying with teachers) exists, that is the most effective method of learning practical applications of principles of [[Ayurveda]].
=== Qualities of an ideal student ===
Today, with the increasing demand of education for all, the students are taught in the classrooms in a group. However, the best teacher develops a one-to-one interaction with each student to make him inform about the knowledge. The student must possess some qualities and develop learning skills to receive the information and follow instructions given by teacher. Student should be physically and mentally able to perform his duties as a future physician, surgeon, teacher, and/or researcher.
Today, with the increasing demand of education for all, the students are taught in the classrooms in a group. However, the best teacher develops a one-to-one interaction with each student to make him inform about the knowledge. The student must possess some qualities and develop learning skills to receive the information and follow instructions given by teacher. Student should be physically and mentally able to perform his duties as a future physician, surgeon, teacher, and/or researcher.
Inference made after discussion and considering both the positive and negative points, student should have such qualities of understanding what and which are the positive and negative effects of each and every action he does. Secondly, he should have sharp memory, broad minded and he should be forgiving and should help others.
Inference made after discussion and considering both the positive and negative points, student should have such qualities of understanding what and which are the positive and negative effects of each and every action he does. Secondly, he should have sharp memory, broad minded and he should be forgiving and should help others.
=== Medical ethics and social behaviors of a doctor ===
Manners and social behavior of doctor is very important. The doctor has prime importance in the society owing to his health-care responsibilities. Also, the medico-legal aspect while treating patient in emergency medical care, and treating patient of opposite gender must be kept in mind to avoid legal issues. The ethical code of conduct of the society or country where he/she lives shall be followed.
Manners and social behavior of doctor is very important. The doctor has prime importance in the society owing to his health-care responsibilities. Also, the medico-legal aspect while treating patient in emergency medical care, and treating patient of opposite gender must be kept in mind to avoid legal issues. The ethical code of conduct of the society or country where he/she lives shall be followed.
=== Conferences (acquiring cumulative wisdom) ===
In seminars and conferences, research papers and case reports are presented which help in acquiring knowledge to provide better care to the patients. Healthy discussion brings about growth in knowledge, increases enlightenment and is helpful in preparation for competition. Sharpness and clarity of knowledge is increased. Vocabulary is increased and also interpretation power is increased.
In seminars and conferences, research papers and case reports are presented which help in acquiring knowledge to provide better care to the patients. Healthy discussion brings about growth in knowledge, increases enlightenment and is helpful in preparation for competition. Sharpness and clarity of knowledge is increased. Vocabulary is increased and also interpretation power is increased.
The guidelines to be followed while participating in a discussion to make it more beneficial are described in the text. The points that should be considered while preparing a paper for presentation are applicable for effective communication.
The guidelines to be followed while participating in a discussion to make it more beneficial are described in the text. The points that should be considered while preparing a paper for presentation are applicable for effective communication.
=== Examination of patient ===
It is important to assess physical and mental state of the patient and the nature of medicine for treatment.
It is important to assess physical and mental state of the patient and the nature of medicine for treatment.
=== ''Prakriti'' examination ===
The ''prakriti'' or basic constitution is very important to be investigated to know overall health status of a person. The place of birth, place of living, place of work is important for identifying the ethnic habits, suitability, and external causes of a disease. Accordingly, the do’s and don’ts in terms of diet and lifestyle are prescribed, that is the integral part of Ayurvedic prescription. Currently, concept of ''prakriti'' is being investigated further in personalized medicine to know the genotype and phenotype of an individual and predicting certain disorders in view of prevention.
The ''prakriti'' or basic constitution is very important to be investigated to know overall health status of a person. The place of birth, place of living, place of work is important for identifying the ethnic habits, suitability, and external causes of a disease. Accordingly, the do’s and don’ts in terms of diet and lifestyle are prescribed, that is the integral part of Ayurvedic prescription. Currently, concept of ''prakriti'' is being investigated further in personalized medicine to know the genotype and phenotype of an individual and predicting certain disorders in view of prevention.
=== ''Sara'' examination ===
To evaluate immunity or bodie’s resistance to disease, ''sara'' or ‘or the best qualities of tissues needs to be examined. The constitutional essence helps to understand the immunity of the person. More the ''sarata'' of ''dhatu'', more is the immunological strength of the person. Analogue of ant helps to understand the significance of essence of ''dhatus''. And although small and lean in size is able to lift more than its weight due to ''asthisarata'' present in it. In [[Vividhashitpitiya Adhyaya]] of [[Sutra Sthana]] (chapter 28), special importance is given to ''mamsa'' (muscle), ''shonita'' (blood) and ''asthi dhatu'' (bone) in ''Vyadhikshamatva'' (immunity) which needs to be researched more.
To evaluate immunity or bodie’s resistance to disease, ''sara'' or ‘or the best qualities of tissues needs to be examined. The constitutional essence helps to understand the immunity of the person. More the ''sarata'' of ''dhatu'', more is the immunological strength of the person. Analogue of ant helps to understand the significance of essence of ''dhatus''. And although small and lean in size is able to lift more than its weight due to ''asthisarata'' present in it. In [[Vividhashitpitiya Adhyaya]] [Cha.Sa.[[Sutra Sthana]] 28], special importance is given to ''mamsa'' (muscle), ''shonita'' (blood) and ''asthi dhatu'' (bone) in ''Vyadhikshamatva'' (immunity) which needs to be researched more.
==== ''Satmya'' (suitability) ====
=== [[Satmya]] (suitability) ===
The effect of a drug depends upon its interaction with the body tissues. If it is not suitable to the body tissues, then adverse reaction may occur or drug may not be effective. Drug resistance also needs to be considered under the heading of ''satmya'' because it is observed that to a person who has developed resistance to certain antibiotics does not offer response to such medicament thus not attaining successful result in the person. Nowadays culture study is used to understand the usefulness of antibiotics in the patient. Therefore the suitability of the patient must be considered before prescribing a medicine.
The effect of a drug depends upon its interaction with the body tissues. If it is not suitable to the body tissues, then adverse reaction may occur or drug may not be effective. Drug resistance also needs to be considered under the heading of ''satmya'' because it is observed that to a person who has developed resistance to certain antibiotics does not offer response to such medicament thus not attaining successful result in the person. Nowadays culture study is used to understand the usefulness of antibiotics in the patient. Therefore the suitability of the patient must be considered before prescribing a medicine.
=== The ideal time for purification procedures ===
If in emergency ''shodhana'' has to be done in unsuitable weather, then the surroundings of the patient should be made such that it resembles the ''sadharan kala'', for example, if it is very cold then room should be adjusted with warmness and if it is very hot as in ''grishma'', then the temperature in the room should be reduced. Also a physician must use ''yukti'' and accordingly use or make the necessary ''dravyas'' ''sheeta'' or ''ushna'' by appropriate ''samyoga'' (combination), ''samskara'' (processing) and ''pramana'' (dose).
If in emergency ''shodhana'' has to be done in unsuitable weather, then the surroundings of the patient should be made such that it resembles the ''sadharan kala'', for example, if it is very cold then room should be adjusted with warmness and if it is very hot as in ''grishma'', then the temperature in the room should be reduced. Also a physician must use ''yukti'' and accordingly use or make the necessary ''dravyas'' ''sheeta'' or ''ushna'' by appropriate ''samyoga'' (combination), ''samskara'' (processing) and ''pramana'' (dose).
=== Examination of stage of disease ===
''Aturavastha'' or the phase of disease in patient also matters in treatment as seen in context of ''jwara'' wherein in ''kashaya'' (decoction) should not be administered for seven days or till amapachana does not take place. This interprets that the body of patient shall be able to metabolize the drugs. In case of ''jwara'', the ''doshas'' are too vitiated with the poor status of ''agni'', therefore the body is unable to metabolize even the drugs also. Therefore ''langhana'' (fasting) is the first treatment in ''jwara''. In nutshell, the medicines shall be prescribed considering the phase of disease and status of the patient.
''Aturavastha'' or the phase of disease in patient also matters in treatment as seen in context of ''jwara'' wherein in ''kashaya'' (decoction) should not be administered for seven days or till amapachana does not take place. This interprets that the body of patient shall be able to metabolize the drugs. In case of ''jwara'', the ''doshas'' are too vitiated with the poor status of ''agni'', therefore the body is unable to metabolize even the drugs also. Therefore ''langhana'' (fasting) is the first treatment in ''jwara''. In nutshell, the medicines shall be prescribed considering the phase of disease and status of the patient.
Nowadays, various software and decision support systems are available to help physicians regarding the diagnosis. Various subjective assessment scales to examine ''sara'' and questionnaires to assess ''prakriti'' are available to know the status of patient.
Nowadays, various software and decision support systems are available to help physicians regarding the diagnosis. Various subjective assessment scales to examine ''sara'' and questionnaires to assess ''prakriti'' are available to know the status of patient.
=== Examination of psyche of patient ===
''Mana''/''satva'' (mind) is said to be ''tantraka'' (technical operator) as the one who is ''preraka'' (inspirer) or ''dharaka'' (owner). ''Mana'' is the initiator of all activity but it can carry out its action in conjunction with ''atma'' only. If ''mana'' is weak it is unable to tolerate the symptoms of disease and he/she exaggerates those. If the doctor makes the mistake of considering the inferior mental strength of patient with severe disease depending on presentation of symptoms and gives strong medicine then he may end up with complication.
''Mana''/''satva'' (mind) is said to be ''tantraka'' (technical operator) as the one who is ''preraka'' (inspirer) or ''dharaka'' (owner). ''Mana'' is the initiator of all activity but it can carry out its action in conjunction with ''atma'' only. If ''mana'' is weak it is unable to tolerate the symptoms of disease and he/she exaggerates those. If the doctor makes the mistake of considering the inferior mental strength of patient with severe disease depending on presentation of symptoms and gives strong medicine then he may end up with complication.
The mental status examination has a special importance in today’s medical practice. The physician has to modulate interaction with the patient, dose of medicine, potency of medicine considering the psychology of the patient. The physician who communicates better with the patient helps to heal disease naturally.
The mental status examination has a special importance in today’s medical practice. The physician has to modulate interaction with the patient, dose of medicine, potency of medicine considering the psychology of the patient. The physician who communicates better with the patient helps to heal disease naturally.
=== Assessment of ''ahara shakti'' (intake capacity) ===
''Aharashakti'' is not only the quantity of food intake, but also its digestive capacity. Quantity of food taken and digestive capacity of the person is to be considered. The assessment of ''agni'' is based upon the food intake capacity of the person. The proporation of body tissue depends upon intake of food and its assimilation inside body. This directly affects the health status. Hence, ''ahara shakti'' is important to be assessed.
''Aharashakti'' is not only the quantity of food intake, but also its digestive capacity. Quantity of food taken and digestive capacity of the person is to be considered. The assessment of ''agni'' is based upon the food intake capacity of the person. The proporation of body tissue depends upon intake of food and its assimilation inside body. This directly affects the health status. Hence, ''ahara shakti'' is important to be assessed.
Further, if the patient is not responding to oral administration of drugs, then the parenteral or any other route of drug administration is to be chosen.
Further, if the patient is not responding to oral administration of drugs, then the parenteral or any other route of drug administration is to be chosen.
=== Assessment of ''vyayama shakti'' (exercise endurance capacity) ===
''Vyayamashakti'' is described as ''bharvahanshakti'' i.e. capacity to work. People doing strenuous work or exercise have more forebearance and are strong. The capacity to exercise is directly related with the cardio-vascular, pulmonary, muscular and mental status of the patient, and hence it is linked with healthy lifespan. Nowadays, various stress tests are done for evaluation of these functions and are useful to determine the prognosis of disease to give guidance for necessary intervention.
''Vyayamashakti'' is described as ''bharvahanshakti'' i.e. capacity to work. People doing strenuous work or exercise have more forebearance and are strong. The capacity to exercise is directly related with the cardio-vascular, pulmonary, muscular and mental status of the patient, and hence it is linked with healthy lifespan. Nowadays, various stress tests are done for evaluation of these functions and are useful to determine the prognosis of disease to give guidance for necessary intervention.
=== Reference books for further reading ===
=== Reference books for further reading ===