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athAtastrividharogavisheShavij~jAnIyaM vimAnaM vyAkhyAsyAmaH||1||  

athAtastrividharogavisheShavij~jAnIyaM vimAnaM vyAkhyAsyAmaH||1||  

iti ha smAha bhagavAnAtreyaH||2||

iti ha smAha bhagavAnAtreyaH||2||

We shall now expound the chapter on the “Three-fold Examination Method and its tools”, for a complete diagnosis of a disease. Thus said Lord Atreya. (1-2)

We shall now expound the chapter on the “Three-fold Examination Method and its tools”, for a complete diagnosis of a disease. Thus said Lord Atreya. [1-2]

                    

                    

Three methods for knowledge of disease:

==== Three methods for knowledge of disease ====

 

त्रिविधं खलु रोगविशेषविज्ञानं भवति; तद्यथा आप्तोपदेशः, प्रत्यक्षम्, अनुमानं चेति||३||

त्रिविधं खलु रोगविशेषविज्ञानं भवति; तद्यथा आप्तोपदेशः, प्रत्यक्षम्, अनुमानं चेति||३||

trividhaṁ khalu rōgaviśēṣavijñānaṁ bhavati; tadyathā āptōpadēśaḥ, pratyakṣam, anumānaṁ cēti||3||     

 

trividhaṁ khalu rōgaviśēṣavijñānaṁ bhavati; tadyathā āptōpadēśaḥ, pratyakṣam, anumānaṁ cēti||3||  

      

trividhaM khalu rogavisheShavij~jAnaM bhavati; tadyathA AptopadeshaH, pratyakSham, anumAnaMceti||3||

trividhaM khalu rogavisheShavij~jAnaM bhavati; tadyathA AptopadeshaH, pratyakSham, anumAnaMceti||3||

                  

                  

Specific features of diseases can be determined in three ways – by means of aptopadesha (authoritative instruction), pratyaksha (direct observation), and anumana (inference). (3)

Specific features of diseases can be determined in three ways – by means of aptopadesha (authoritative instruction), pratyaksha (direct observation), and anumana (inference). [3]

तत्राप्तोपदेशो नामाप्तवचनम्| आप्ता ह्यवितर्कस्मृतिविभागविदो निष्प्रीत्युपतापदर्शिनश्च| तेषामेवङ्गुणयोगाद्यद्वचनं तत् प्रमाणम्| अप्रमाणं पुनर्मत्तोन्मत्तमूर्खरक्तदुष्टादुष्टवचनमिति ; प्रत्यक्षं तु खलु तद्यत् स्वयमिन्द्रियैर्मनसा चोपलभ्यते| अनुमानं खलु तर्को युक्त्यपेक्षः||४||

तत्राप्तोपदेशो नामाप्तवचनम्| आप्ता ह्यवितर्कस्मृतिविभागविदो निष्प्रीत्युपतापदर्शिनश्च| तेषामेवङ्गुणयोगाद्यद्वचनं तत् प्रमाणम्| अप्रमाणं पुनर्मत्तोन्मत्तमूर्खरक्तदुष्टादुष्टवचनमिति ; प्रत्यक्षं तु खलु तद्यत् स्वयमिन्द्रियैर्मनसा चोपलभ्यते| अनुमानं खलु तर्को युक्त्यपेक्षः||४||

tatrāptōpadēśō nāmāptavacanam| āptā hyavitarkasmr̥tivibhāgavidō niṣprītyupatāpadarśinaśca| tēṣāmēvaṅguṇayōgādyadvacanaṁ tat pramāṇam| apramāṇaṁ punarmattōnmattamūrkharaktaduṣṭāduṣṭavacanamiti ; pratyakṣaṁ tu khalu tadyat svayamindriyairmanasā cōpalabhyatē| anumānaṁ khalu tarkō yuktyapēkṣaḥ||4||   

tatrāptōpadēśō nāmāptavacanam| āptā hyavitarkasmr̥tivibhāgavidō niṣprītyupatāpadarśinaśca| tēṣāmēvaṅguṇayōgādyadvacanaṁ tat pramāṇam| apramāṇaṁ punarmattōnmattamūrkharaktaduṣṭāduṣṭavacanamiti ; pratyakṣaṁ tu khalu tadyat svayamindriyairmanasā cōpalabhyatē| anumānaṁ khalu tarkō yuktyapēkṣaḥ||4||   

tatrAptopadesho nAmAptavacanam|  

tatrAptopadesho nAmAptavacanam|  

AptA hyavitarkasmRutivibhAgavido niShprItyupatApadarshinashca|  

AptA hyavitarkasmRutivibhAgavido niShprItyupatApadarshinashca|  

apramANaM punarmattonmattamUrkharaktaduShTAduShTavacanamiti  ; pratyakShaM tu khalu tadyatsvayamindriyairmanasA  copalabhyate|  

apramANaM punarmattonmattamUrkharaktaduShTAduShTavacanamiti  ; pratyakShaM tu khalu tadyatsvayamindriyairmanasA  copalabhyate|  

anumAnaM khalu tarko yuktyapekShaH||4||

anumAnaM khalu tarko yuktyapekShaH||4||

Authoritative instructions are the teachings of apta (persons who are the most reliable). Apta are free from doubts, their memory is unimpaired, they know things in their entirety by determinate experience. They see things without any attachment or affection (nishpriti and nirupatapa). Because of these qualities, what they say is authentic. On the other hand, statements- true or false- made by intoxicated, mad, illiterate people and people with attachments are not to be considered as authoritative.  

Authoritative instructions are the teachings of apta (persons who are the most reliable). Apta are free from doubts, their memory is unimpaired, they know things in their entirety by determinate experience. They see things without any attachment or affection (nishpriti and nirupatapa). Because of these qualities, what they say is authentic. On the other hand, statements- true or false- made by intoxicated, mad, illiterate people and people with attachments are not to be considered as authoritative.  

Pratyaksha or direct observation is that which is comprehensible by an individual through his own senses and mind.  

Pratyaksha or direct observation is that which is comprehensible by an individual through his own senses and mind.  

Anumana or inference is the indirect knowledge based on reasoning, logic and experiments. (4)

Anumana or inference is the indirect knowledge based on reasoning, logic and experiments. [4]

 

त्रिविधेन खल्वनेन ज्ञानसमुदायेन पूर्वं परीक्ष्य रोगं सर्वथा सर्वमथोत्तरकालमध्यवसानमदोषं भवति, न हि ज्ञानावयवेन कृत्स्ने ज्ञेये ज्ञानमुत्पद्यते| त्रिविधे त्वस्मिन् ज्ञानसमुदये पूर्वमाप्तोपदेशाज्ज्ञानं, ततः प्रत्यक्षानुमानाभ्यां परीक्षोपपद्यते| किं ह्यनुपदिष्टं पूर्वं यत्तत् प्रत्यक्षानुमानाभ्यां परीक्षमाणो विद्यात्| तस्माद्द्विविधा परीक्षा ज्ञानवतां प्रत्यक्षम्, अनुमानं च;त्रिविधा वा सहोपदेशेन||५||

त्रिविधेन खल्वनेन ज्ञानसमुदायेन पूर्वं परीक्ष्य रोगं सर्वथा सर्वमथोत्तरकालमध्यवसानमदोषं भवति, न हि ज्ञानावयवेन कृत्स्ने ज्ञेये ज्ञानमुत्पद्यते| त्रिविधे त्वस्मिन् ज्ञानसमुदये पूर्वमाप्तोपदेशाज्ज्ञानं, ततः प्रत्यक्षानुमानाभ्यां परीक्षोपपद्यते| किं ह्यनुपदिष्टं पूर्वं यत्तत् प्रत्यक्षानुमानाभ्यां परीक्षमाणो विद्यात्| तस्माद्द्विविधा परीक्षा ज्ञानवतां प्रत्यक्षम्, अनुमानं च;त्रिविधा वा सहोपदेशेन||५||

trividhēna khalvanēna jñānasamudāyēna pūrvaṁ parīkṣya rōgaṁ sarvathā sarvamathōttarakālamadhyavasānamadōṣaṁ bhavati, na hi jñānāvayavēna kr̥tsnē jñēyē jñānamutpadyatē| trividhē tvasmin jñānasamudayē pūrvamāptōpadēśājjñānaṁ, tataḥ pratyakṣānumānābhyāṁ parīkṣōpapadyatē| kiṁ hyanupadiṣṭaṁ pūrvaṁ yattat pratyakṣānumānābhyāṁ parīkṣamāṇō vidyāt| tasmāddvividhā parīkṣā jñānavatāṁ pratyakṣam, anumānaṁ ca; trividhā vā sahōpadēśēna||5||            

 

trividhēna khalvanēna jñānasamudāyēna pūrvaṁ parīkṣya rōgaṁ sarvathā sarvamathōttarakālamadhyavasānamadōṣaṁ bhavati, na hi jñānāvayavēna kr̥tsnē jñēyē jñānamutpadyatē| trividhē tvasmin jñānasamudayē pūrvamāptōpadēśājjñānaṁ, tataḥ pratyakṣānumānābhyāṁ parīkṣōpapadyatē| kiṁ hyanupadiṣṭaṁ pūrvaṁ yattat pratyakṣānumānābhyāṁ parīkṣamāṇō vidyāt| tasmāddvividhā parīkṣā jñānavatāṁ pratyakṣam, anumānaṁ ca; trividhā vā sahōpadēśēna||5||

trividhena khalvanena j~jAnasamudAyena pUrvaM parIkShya rogaM sarvathAsarvamathottarakAlamadhyavasAnamadoShaM  bhavati, na hi j~jAnAvayavena kRutsne j~jeyej~jAnamutpadyate|  

trividhena khalvanena j~jAnasamudAyena pUrvaM parIkShya rogaM sarvathAsarvamathottarakAlamadhyavasAnamadoShaM  bhavati, na hi j~jAnAvayavena kRutsne j~jeyej~jAnamutpadyate|  

trividhe tvasmin j~jAnasamudaye pUrvamAptopadeshAjj~jAnaM, tataH pratyakShAnumAnAbhyAMparIkShopapadyate|  

trividhe tvasmin j~jAnasamudaye pUrvamAptopadeshAjj~jAnaM, tataH pratyakShAnumAnAbhyAMparIkShopapadyate|  

kiM hyanupadiShTaM pUrvaM yattat pratyakShAnumAnAbhyAM parIkShamANo vidyAt|  

kiM hyanupadiShTaM pUrvaM yattat pratyakShAnumAnAbhyAM parIkShamANo vidyAt|  

tasmAddvividhA parIkShA j~jAnavatAM pratyakSham, anumAnaM ca; trividhA vA sahopadeshena||5||

tasmAddvividhA parIkShA j~jAnavatAM pratyakSham, anumAnaM ca; trividhA vA sahopadeshena||5||

First of all, one should examine the various aspects of diseases by employing all the three pramanas (i.e., the three methods of examination). Observations made on the nature of the disease thereafter are infallible. One cannot acquire authoritative knowledge about anything in all its aspects simply by examining it through a part of these “sources of knowledge”. Of all the sources of knowledge one should acquire knowledge in the beginning through authoritative instructions and, thereafter proceed to examine a thing through pratyaksha (direct observations), and anumana (inference). What is to be examined by “direct observations” and inference unless something can be studied prima facie. Hence, all the three methods of examination are always to be used in the sequence viz. aptopadesha, pratyaksha and anumana. In other words, it could be said that if a physician possesses the textual knowledge (aptopadesha) then, for him, there are only two methods of examinations. (5)

 

Criteria of knowledge of disease:

First of all, one should examine the various aspects of diseases by employing all the three pramanas (i.e., the three methods of examination). Observations made on the nature of the disease thereafter are infallible. One cannot acquire authoritative knowledge about anything in all its aspects simply by examining it through a part of these “sources of knowledge”. Of all the sources of knowledge one should acquire knowledge in the beginning through authoritative instructions and, thereafter proceed to examine a thing through pratyaksha (direct observations), and anumana (inference). What is to be examined by “direct observations” and inference unless something can be studied prima facie. Hence, all the three methods of examination are always to be used in the sequence viz. aptopadesha, pratyaksha and anumana. In other words, it could be said that if a physician possesses the textual knowledge (aptopadesha) then, for him, there are only two methods of examinations. [5]

 

==== Criteria of knowledge of disease ====

 

तत्रेदमुपदिशन्ति बुद्धिमन्तः- रोगमेकैकमेवम्प्रकोपणमेवंयोनिमेवमुत्थानमेवमात्मानमेवमधिष्ठानमेवंवेदनमेवं संस्थानमेवंशब्द

तत्रेदमुपदिशन्ति बुद्धिमन्तः- रोगमेकैकमेवम्प्रकोपणमेवंयोनिमेवमुत्थानमेवमात्मानमेवमधिष्ठानमेवंवेदनमेवं संस्थानमेवंशब्द

स्पर्शरूपरसगन्धमेवमुपद्रवमेवंवृद्धिस्थानक्षयसमन्वितमेवमुदर्क मेवन्नामानमेवंयोगं विद्यात्; तस्मिन्नियं प्रतीकारार्था प्रवृत्तिरथवा निवृत्तिरित्युपदेशाज्ज्ञायते||६||

स्पर्शरूपरसगन्धमेवमुपद्रवमेवंवृद्धिस्थानक्षयसमन्वितमेवमुदर्क मेवन्नामानमेवंयोगं विद्यात्; तस्मिन्नियं प्रतीकारार्था प्रवृत्तिरथवा निवृत्तिरित्युपदेशाज्ज्ञायते||६||

tatrēdamupadiśanti buddhimantaḥ- rōgamēkaikamēvamprakōpaṇamēvaṁyōnimēvamutthānamēvamātmānamēvamadhiṣṭhānamēvaṁvēdanamēvaṁ saṁsthānamēvaṁśabdasparśarūparasagandhamēvamupadravamēvaṁvr̥ddhisthānakṣayasamanvitamēvamudarka mēvannāmānamēvaṁyōgaṁ vidyāt; tasminniyaṁ pratīkārārthā pravr̥ttirathavā nivr̥ttirityupadēśājjñāyatē||6||                                            

 

tatrēdamupadiśanti buddhimantaḥ- rōgamēkaikamēvamprakōpaṇamēvaṁyōnimēvamutthānamēvamātmānamēvamadhiṣṭhānamēvaṁvēdanamēvaṁ saṁsthānamēvaṁśabdasparśarūparasagandhamēvamupadravamēvaṁvr̥ddhisthānakṣayasamanvitamēvamudarka mēvannāmānamēvaṁyōgaṁ vidyāt; tasminniyaṁ pratīkārārthā pravr̥ttirathavā nivr̥ttirityupadēśājjñāyatē||6||  

tatredamupadishanti buddhimantaH-rogamekaikamevamprakopaNamevaMyonimevamutthAnamevamAtmAnamevamadhiShThAnamevaMvedanamevaMsaMsthAnamevaMshabdasparsharUparasagandhamevamupadravamevaMvRuddhisthAnakShayasamanvitamevamudarkamevannAmAnamevaMyogaM vidyAt; tasminniyaM pratIkArArthA pravRuttirathavA nivRuttirityupadeshAjj~jAyate||6||

tatredamupadishanti buddhimantaH-rogamekaikamevamprakopaNamevaMyonimevamutthAnamevamAtmAnamevamadhiShThAnamevaMvedanamevaMsaMsthAnamevaMshabdasparsharUparasagandhamevamupadravamevaMvRuddhisthAnakShayasamanvitamevamudarkamevannAmAnamevaMyogaM vidyAt; tasminniyaM pratIkArArthA pravRuttirathavA nivRuttirityupadeshAjj~jAyate||6||

Using the aptopadesha method of examination, one  acquires knowledge as described here using the following terms that wise men, or apta, use to understand a disease:

Using the aptopadesha method of examination, one  acquires knowledge as described here using the following terms that wise men, or apta, use to understand a disease:

• Prakopanam : provoking factors, viz. process of the vitiation of the doshas

 

• Yoni: Source of doshas

* Prakopanam : provoking factors, viz. process of the vitiation of the doshas

• Uthanam: onset of a disease

 

• Atmanam: The cardinal sign and symptoms.

* Yoni: Source of doshas

• Adhishthanam: Site, which could be the body or the mind or both

 

• Vedanam: signs and symptoms

* Uthanam: onset of a disease

• Sansthanam  (location): aamashaya, pakwashaya, avayava vishesha, or in micro channels

 

• Shabda, sparsha, rupa, rasa, gandham(five senses): Altered sensorium.

* Atmanam: The cardinal sign and symptoms.

• Updravam; Complications

 

• Vriddhi sthana kshayam (Increased, decreased, balanced): Whether dosha, dhatu and mala are increased, decreased, or in balance

* Adhishthanam: Site, which could be the body or the mind or both

• Udarakam: Prognosis

 

• Namanam; Nomenclature

* Vedanam: signs and symptoms

• Pravritti: Indicated treatment

 

• Nivritti: Contraindication

* Sansthanam  (location): aamashaya, pakwashaya, avayava vishesha, or in micro channels

Using the above framework, one could gather all the knowledge necessary of a disease (6)

 

Knowledge by direct perception:

* Shabda, sparsha, rupa, rasa, gandham(five senses): Altered sensorium.

 

* Updravam; Complications

 

* Vriddhi sthana kshayam (Increased, decreased, balanced): Whether dosha, dhatu and mala are increased, decreased, or in balance

 

* Udarakam: Prognosis

 

* Namanam; Nomenclature

 

* Pravritti: Indicated treatment

 

* Nivritti: Contraindication

 

Using the above framework, one could gather all the knowledge necessary of a disease [6]

 

==== Knowledge by direct perception ====

 

प्रत्यक्षतस्तु खलु रोगतत्त्वं बुभुत्सुः सर्वैरिन्द्रियैः सर्वानिन्द्रियार्थानातुरशरीरगतान् परीक्षेत, अन्यत्र रसज्ञानात्; तद्यथा- अन्त्रकूजनं, सन्धिस्फुटनमङ्गुलीपर्वणां च, स्वरविशेषांश्च, ये चान्येऽपि केचिच्छरीरोपगताः शब्दाः स्युस्ताञ्छ्रोत्रेण परीक्षेत; वर्णसंस्थानप्रमाणच्छायाः शरीरप्रकृतिविकारौ, चक्षुर्वैषयिकाणि यानि चान्यान्यनुक्तानि तानि चक्षुषा परीक्षेत; रसं तु खल्वातुरशरीरगतमिन्द्रियवैषयिकमप्यनुमानादवगच्छेत्, न ह्यस्य प्रत्यक्षेण ग्रहणमुपपद्यते, तस्मादातुरपरिप्रश्नेनैवातुरमुखरसं विद्यात्, यूकापसर्पणेन त्वस्य शरीरवैरस्यं, मक्षिकोपसर्पणेन शरीरमाधुर्यं, लोहितपित्तसन्देहे तु किं धारिलोहितं लोहितपित्तं वेति श्वकाकभक्षणाद्धारिलोहितमभक्षणाल्लोहितपित्तमित्यनुमातव्यम्, एवमन्यानप्यातुरशरीरगतान् रसाननुमिमीत; गन्धांस्तु खलु सर्वशरीरगतानातुरस्य प्रकृतिवैकारिकान् घ्राणेन परीक्षेत; स्पर्शं च पाणिना प्रकृतिविकृतियुक्तम्| इति प्रत्यक्षतोऽनुमानादुपदेशतश्च परीक्षणमुक्तम्||७||

प्रत्यक्षतस्तु खलु रोगतत्त्वं बुभुत्सुः सर्वैरिन्द्रियैः सर्वानिन्द्रियार्थानातुरशरीरगतान् परीक्षेत, अन्यत्र रसज्ञानात्; तद्यथा- अन्त्रकूजनं, सन्धिस्फुटनमङ्गुलीपर्वणां च, स्वरविशेषांश्च, ये चान्येऽपि केचिच्छरीरोपगताः शब्दाः स्युस्ताञ्छ्रोत्रेण परीक्षेत; वर्णसंस्थानप्रमाणच्छायाः शरीरप्रकृतिविकारौ, चक्षुर्वैषयिकाणि यानि चान्यान्यनुक्तानि तानि चक्षुषा परीक्षेत; रसं तु खल्वातुरशरीरगतमिन्द्रियवैषयिकमप्यनुमानादवगच्छेत्, न ह्यस्य प्रत्यक्षेण ग्रहणमुपपद्यते, तस्मादातुरपरिप्रश्नेनैवातुरमुखरसं विद्यात्, यूकापसर्पणेन त्वस्य शरीरवैरस्यं, मक्षिकोपसर्पणेन शरीरमाधुर्यं, लोहितपित्तसन्देहे तु किं धारिलोहितं लोहितपित्तं वेति श्वकाकभक्षणाद्धारिलोहितमभक्षणाल्लोहितपित्तमित्यनुमातव्यम्, एवमन्यानप्यातुरशरीरगतान् रसाननुमिमीत; गन्धांस्तु खलु सर्वशरीरगतानातुरस्य प्रकृतिवैकारिकान् घ्राणेन परीक्षेत; स्पर्शं च पाणिना प्रकृतिविकृतियुक्तम्| इति प्रत्यक्षतोऽनुमानादुपदेशतश्च परीक्षणमुक्तम्||७||

pratyakṣatastu khalu rōgatattvaṁ bubhutsuḥ sarvairindriyaiḥ sarvānindriyārthānāturaśarīragatān parīkṣēta, anyatra rasajñānāt; tadyathā- antrakūjanaṁ, sandhisphuṭanamaṅgulīparvaṇāṁ ca, svaraviśēṣāṁśca, yē cānyē'pi kēciccharīrōpagatāḥ śabdāḥ syustāñchrōtrēṇa parīkṣēta; varṇasaṁsthānapramāṇacchāyāḥ , śarīraprakr̥tivikārau, cakṣurvaiṣayikāṇi yāni cānyānyanuktāni tāni cakṣuṣā parīkṣēta; rasaṁ tu khalvāturaśarīragatamindriyavaiṣayikamapyanumānādavagacchēt, na hyasya pratyakṣēṇa grahaṇamupapadyatē, tasmādāturaparipraśnēnaivāturamukharasaṁ vidyāt, yūkāpasarpaṇēna tvasya śarīravairasyaṁ, makṣikōpasarpaṇēna śarīramādhuryaṁ, lōhitapittasandēhē tu kiṁ dhārilōhitaṁ lōhitapittaṁ vēti śvakākabhakṣaṇāddhārilōhitamabhakṣaṇāllōhitapittamityanumātavyam, ēvamanyānapyāturaśarīragatān rasānanumimīta; gandhāṁstu khalu sarvaśarīragatānāturasya prakr̥tivaikārikān ghrāṇēna parīkṣēta; sparśaṁ ca pāṇinā prakr̥tivikr̥tiyuktam| iti pratyakṣatō'numānādupadēśataśca parīkṣaṇamuktam||7||

pratyakṣatastu khalu rōgatattvaṁ bubhutsuḥ sarvairindriyaiḥ sarvānindriyārthānāturaśarīragatān parīkṣēta, anyatra rasajñānāt; tadyathā- antrakūjanaṁ, sandhisphuṭanamaṅgulīparvaṇāṁ ca, svaraviśēṣāṁśca, yē cānyē'pi kēciccharīrōpagatāḥ śabdāḥ syustāñchrōtrēṇa parīkṣēta; varṇasaṁsthānapramāṇacchāyāḥ , śarīraprakr̥tivikārau, cakṣurvaiṣayikāṇi yāni cānyānyanuktāni tāni cakṣuṣā parīkṣēta; rasaṁ tu khalvāturaśarīragatamindriyavaiṣayikamapyanumānādavagacchēt, na hyasya pratyakṣēṇa grahaṇamupapadyatē, tasmādāturaparipraśnēnaivāturamukharasaṁ vidyāt, yūkāpasarpaṇēna tvasya śarīravairasyaṁ, makṣikōpasarpaṇēna śarīramādhuryaṁ, lōhitapittasandēhē tu kiṁ dhārilōhitaṁ lōhitapittaṁ vēti śvakākabhakṣaṇāddhārilōhitamabhakṣaṇāllōhitapittamityanumātavyam, ēvamanyānapyāturaśarīragatān rasānanumimīta; gandhāṁstu khalu sarvaśarīragatānāturasya prakr̥tivaikārikān ghrāṇēna parīkṣēta; sparśaṁ ca pāṇinā prakr̥tivikr̥tiyuktam| iti pratyakṣatō'numānādupadēśataśca parīkṣaṇamuktam||7||

pratyakShatastu khalu rogatattvaM bubhutsuH sarvairindriyaiH sarvAnindriyArthAnAturasharIragatAnparIkSheta, anyatra rasaj~jAnAt; tadyathA- antrakUjanaM, sandhisphuTanama~ggulIparvaNAM ca,svaravisheShAMshca, ye cAnye~api keciccharIropagatAH shabdAH syustA~jchrotreNa parIkSheta;varNasaMsthAnapramANacchAyAH  , sharIraprakRutivikArau, cakShurvaiShayikANi yAnicAnyAnyanuktAni tAni cakShuShA parIkSheta; rasaM tukhalvAturasharIragatamindriyavaiShayikamapyanumAnAdavagacchet, na hyasya pratyakSheNagrahaNamupapadyate, tasmAdAturapariprashnenaivAturamukharasaM vidyAt, yUkApasarpaNena tvasyasharIravairasyaM, makShikopasarpaNena sharIramAdhuryaM, lohitapittasandehe tu kiM dhArilohitaMlohitapittaM veti shvakAkabhakShaNAddhArilohitamabhakShaNAllohitapittamityanumAtavyam,evamanyAnapyAturasharIragatAn rasAnanumimIta; gandhAMstu khalu sarvasharIragatAnAturasyaprakRutivaikArikAn ghrANena parIkSheta; sparshaM ca pANinA prakRutivikRutiyuktam|  

pratyakShatastu khalu rogatattvaM bubhutsuH sarvairindriyaiH sarvAnindriyArthAnAturasharIragatAnparIkSheta, anyatra rasaj~jAnAt; tadyathA- antrakUjanaM, sandhisphuTanama~ggulIparvaNAM ca,svaravisheShAMshca, ye cAnye~api keciccharIropagatAH shabdAH syustA~jchrotreNa parIkSheta;varNasaMsthAnapramANacchAyAH  , sharIraprakRutivikArau, cakShurvaiShayikANi yAnicAnyAnyanuktAni tAni cakShuShA parIkSheta; rasaM tukhalvAturasharIragatamindriyavaiShayikamapyanumAnAdavagacchet, na hyasya pratyakSheNagrahaNamupapadyate, tasmAdAturapariprashnenaivAturamukharasaM vidyAt, yUkApasarpaNena tvasyasharIravairasyaM, makShikopasarpaNena sharIramAdhuryaM, lohitapittasandehe tu kiM dhArilohitaMlohitapittaM veti shvakAkabhakShaNAddhArilohitamabhakShaNAllohitapittamityanumAtavyam,evamanyAnapyAturasharIragatAn rasAnanumimIta; gandhAMstu khalu sarvasharIragatAnAturasyaprakRutivaikArikAn ghrANena parIkSheta; sparshaM ca pANinA prakRutivikRutiyuktam|  

iti pratyakShato~anumAnAdupadeshatashca  parIkShaNamuktam||7||

iti pratyakShato~anumAnAdupadeshatashca  parIkShaNamuktam||7||

A physician who wants to examine the patient and diagnose the disease through pratyaksha (direct observations) method of examination should examine with his own senses (all senses except the one relating to the gustatory organ, i.e., taste), in the body of the patient.  

A physician who wants to examine the patient and diagnose the disease through pratyaksha (direct observations) method of examination should examine with his own senses (all senses except the one relating to the gustatory organ, i.e., taste), in the body of the patient.  

    By tactile perceptions:

 

 

 

 

 

 

===== By tactile perceptions =====

 

The physician should touch various body parts of the patients, and examine signs of abnormality in terms of the body temperature,  skin texture (rough- unctuous), presence of moisture (dry-wet), eruptions, pitting, tenderness, etc.

The physician should touch various body parts of the patients, and examine signs of abnormality in terms of the body temperature,  skin texture (rough- unctuous), presence of moisture (dry-wet), eruptions, pitting, tenderness, etc.

  By visual examination:

 

1. Colour, shape, measurement and complexion;

===== By visual examination =====

2. Natural and unnatural features of the body found in normal and abnormal states; and

 

3. Others which can be examined visually like signs of the disease, lustre and appearance of the body and other organs (inspection method of examination from top to bottom of the person)

* Colour, shape, measurement and complexion;

Gustatory examinations can be inferred by following observations:

 

* Natural and unnatural features of the body found in normal and abnormal states; and

 

* Others which can be examined visually like signs of the disease, lustre and appearance of the body and other organs (inspection method of examination from top to bottom of the person)

 

===== Gustatory examinations can be inferred by following observations =====

 

Taste of the various tissues in the body of the patient are undoubtedly the objects of the gustatory sense organ and can be ascertained by inference and not by direct observation. Therefore, the taste in the mouth of the patient should be ascertained by interrogation. For example, sweet taste of the body can be inferred when flies are attracted towards the body. In the case of bleeding from the body, if there is a doubt about the nature of the blood, it should be resolved by giving the blood to dogs and crow to taste. Intake of the blood by dogs and crows is indicative of its purity and rejection by these animals indicates that the blood is vitiated by pitta, i.e. the patient is suffering from raktapitta. Similarly, other tastes in the patient’s body can be inferred.

Taste of the various tissues in the body of the patient are undoubtedly the objects of the gustatory sense organ and can be ascertained by inference and not by direct observation. Therefore, the taste in the mouth of the patient should be ascertained by interrogation. For example, sweet taste of the body can be inferred when flies are attracted towards the body. In the case of bleeding from the body, if there is a doubt about the nature of the blood, it should be resolved by giving the blood to dogs and crow to taste. Intake of the blood by dogs and crows is indicative of its purity and rejection by these animals indicates that the blood is vitiated by pitta, i.e. the patient is suffering from raktapitta. Similarly, other tastes in the patient’s body can be inferred.

By olfactory examinations:

By olfactory examinations: