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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:

 

Normal and abnormal smells of the entire body of the patient should be examined by the olfactory sense organ. (7)

===== By olfactory examinations =====

Knowledge by inference:

 

Normal and abnormal smells of the entire body of the patient should be examined by the olfactory sense organ. [7]

 

===== Knowledge by inference =====

 

इमे तु खल्वन्येऽप्येवमेव भूयोऽनुमानज्ञेया भवन्ति भावाः| तद्यथा- अग्निं जरणशक्त्या परीक्षेत, बलं व्यायामशक्त्या, श्रोत्रादीनि शब्दाद्यर्थग्रहणेन, मनोऽर्थाव्यभिचरणेन, विज्ञानं व्यवसायेन, रजःसङ्गेन, मोहमविज्ञानेन, क्रोधमभिद्रोहेण, शोकं दैन्येन, हर्षमामोदेन, प्रीतिं तोषेण, भयं विषादेन, धैर्यमविषादेन, वीर्यमुत्थानेन, अवस्थानमविभ्रमेण, श्रद्धामभिप्रायेण, मेधां ग्रहणेन, सञ्ज्ञां नामग्रहणेन, स्मृतिं स्मरणेन, ह्रियमपत्रपणेन, शीलमनुशीलनेन, द्वेषं प्रतिषेधेन, उपधिमनुबन्धेन , धृतिमलौल्येन, वश्यतां विधेयतया, वयोभक्तिसात्म्यव्याधिसमुत्थानानि कालदेशोपशयवेदनाविशेषेण, गूढलिङ्गं व्याधिमुपशयानुपशयाभ्यां, दोषप्रमाणविशेषमपचारविशेषेण, आयुषः क्षयमरिष्टैः, उपस्थितश्रेयस्त्वं कल्याणाभिनिवेशेन, अमलं सत्त्वमविकारेण, ग्रहण्यास्तु मृदुदारुणत्वं स्वप्नदर्शनमभिप्रायं द्विष्टेष्टसुखदुःखानि चातुरपरिप्रश्नेनैव विद्यादिति||८||

इमे तु खल्वन्येऽप्येवमेव भूयोऽनुमानज्ञेया भवन्ति भावाः| तद्यथा- अग्निं जरणशक्त्या परीक्षेत, बलं व्यायामशक्त्या, श्रोत्रादीनि शब्दाद्यर्थग्रहणेन, मनोऽर्थाव्यभिचरणेन, विज्ञानं व्यवसायेन, रजःसङ्गेन, मोहमविज्ञानेन, क्रोधमभिद्रोहेण, शोकं दैन्येन, हर्षमामोदेन, प्रीतिं तोषेण, भयं विषादेन, धैर्यमविषादेन, वीर्यमुत्थानेन, अवस्थानमविभ्रमेण, श्रद्धामभिप्रायेण, मेधां ग्रहणेन, सञ्ज्ञां नामग्रहणेन, स्मृतिं स्मरणेन, ह्रियमपत्रपणेन, शीलमनुशीलनेन, द्वेषं प्रतिषेधेन, उपधिमनुबन्धेन , धृतिमलौल्येन, वश्यतां विधेयतया, वयोभक्तिसात्म्यव्याधिसमुत्थानानि कालदेशोपशयवेदनाविशेषेण, गूढलिङ्गं व्याधिमुपशयानुपशयाभ्यां, दोषप्रमाणविशेषमपचारविशेषेण, आयुषः क्षयमरिष्टैः, उपस्थितश्रेयस्त्वं कल्याणाभिनिवेशेन, अमलं सत्त्वमविकारेण, ग्रहण्यास्तु मृदुदारुणत्वं स्वप्नदर्शनमभिप्रायं द्विष्टेष्टसुखदुःखानि चातुरपरिप्रश्नेनैव विद्यादिति||८||

imē tu khalvanyē'pyēvamēva bhūyō'numānajñēyā bhavanti bhāvāḥ tadyathā agniṁ jaraṇaśaktyā parīkṣēta balaṁ vyāyāmaśaktyā, śrōtrādīni śabdādyarthagrahaṇēna, manō'rthāvyabhicaraṇēna, vijñānaṁ vyavasāyēna, rajaḥsaṅgēna, mōhamavijñānēna, krōdhamabhidrōhēṇa, śōkaṁ dainyēna, harṣamāmōdēna, prītiṁ tōṣēṇa, bhayaṁ viṣādēna, dhairyamaviṣādēna, vīryamutthānēna  

imē tu khalvanyē'pyēvamēva bhūyō'numānajñēyā bhavanti bhāvāḥ tadyathā agniṁ jaraṇaśaktyā parīkṣēta balaṁ vyāyāmaśaktyā, śrōtrādīni śabdādyarthagrahaṇēna, manō'rthāvyabhicaraṇēna, vijñānaṁ vyavasāyēna, rajaḥsaṅgēna, mōhamavijñānēna, krōdhamabhidrōhēṇa, śōkaṁ dainyēna, harṣamāmōdēna, prītiṁ tōṣēṇa, bhayaṁ viṣādēna, dhairyamaviṣādēna, vīryamutthānēna  

avasthānamavibhramēṇa, śraddhāmabhiprāyēṇa, mēdhāṁ grahaṇēna, sañjñāṁ nāmagrahaṇēna, smr̥tiṁ smaraṇēna, hriyamapatrapaṇēna, śīlamanuśīlanēna, dvēṣaṁ pratiṣēdhēna,  

avasthānamavibhramēṇa, śraddhāmabhiprāyēṇa, mēdhāṁ grahaṇēna, sañjñāṁ nāmagrahaṇēna, smr̥tiṁ smaraṇēna, hriyamapatrapaṇēna, śīlamanuśīlanēna, dvēṣaṁ pratiṣēdhēna,  

ime tu khalvanye~apyevameva  bhUyo~anumAnaj~jeyA bhavanti bhAvAH|  

ime tu khalvanye~apyevameva  bhUyo~anumAnaj~jeyA bhavanti bhAvAH|  

tadyathA- agniM jaraNashaktyA parIkSheta, balaM vyAyAmashaktyA, shrotrAdInishabdAdyarthagrahaNena, mano~arthAvyabhicaraNena, vij~jAnaM vyavasAyena, rajaHsa~ggena,mohamavij~jAnena, krodhamabhidroheNa, shokaM dainyena, harShamAmodena, prItiM toSheNa, bhayaMviShAdena, dhairyamaviShAdena, vIryamutthAnena  , avasthAnamavibhrameNa,shraddhAmabhiprAyeNa, medhAM grahaNena, sa~jj~jAM nAmagrahaNena, smRutiM smaraNena,hriyamapatrapaNena, shIlamanushIlanena, dveShaM pratiShedhena, upadhimanubandhena [3] ,dhRutimalaulyena, vashyatAM vidheyatayA, vayobhaktisAtmyavyAdhisamutthAnAnikAladeshopashayavedanAvisheSheNa, gUDhali~ggaM vyAdhimupashayAnupashayAbhyAM,doShapramANavisheShamapacAravisheSheNa, AyuShaH kShayamariShTaiH, upasthitashreyastvaMkalyANAbhiniveshena, amalaM sattvamavikAreNa, grahaNyAstu mRududAruNatvaMsvapnadarshanamabhiprAyaM dviShTeShTasukhaduHkhAni [4] cAturapariprashnenaiva vidyAditi||8||

tadyathA- agniM jaraNashaktyA parIkSheta, balaM vyAyAmashaktyA, shrotrAdInishabdAdyarthagrahaNena, mano~arthAvyabhicaraNena, vij~jAnaM vyavasAyena, rajaHsa~ggena,mohamavij~jAnena, krodhamabhidroheNa, shokaM dainyena, harShamAmodena, prItiM toSheNa, bhayaMviShAdena, dhairyamaviShAdena, vIryamutthAnena  , avasthAnamavibhrameNa,shraddhAmabhiprAyeNa, medhAM grahaNena, sa~jj~jAM nAmagrahaNena, smRutiM smaraNena,hriyamapatrapaNena, shIlamanushIlanena, dveShaM pratiShedhena, upadhimanubandhena [3] ,dhRutimalaulyena, vashyatAM vidheyatayA, vayobhaktisAtmyavyAdhisamutthAnAnikAladeshopashayavedanAvisheSheNa, gUDhali~ggaM vyAdhimupashayAnupashayAbhyAM,doShapramANavisheShamapacAravisheSheNa, AyuShaH kShayamariShTaiH, upasthitashreyastvaMkalyANAbhiniveshena, amalaM sattvamavikAreNa, grahaNyAstu mRududAruNatvaMsvapnadarshanamabhiprAyaM dviShTeShTasukhaduHkhAni [4] cAturapariprashnenaiva vidyAditi||8||

Charaka observed that the objects known by direct perceptions are very limited, whereas the range of inference is fairly vast in  areas that are not known by our means of perception, i.e., sense organs. Here, reasoning and logic already stated in scriptures need to be used. The following subjects could be understood through anumana (inference):-

 

o Agnim jaran shaktya:- Digestion by quality and quantity of food taken and digested or not digested.

Charaka observed that the objects known by direct perceptions are very limited, whereas the range of inference is fairly vast in  areas that are not known by our means of perception, i.e., sense organs. Here, reasoning and logic already stated in scriptures need to be used. The following subjects could be understood through anumana (inference):

o Balam vyayam shaktya:- Physical strength of the person to be examined with the performance of the exercise or the physical work.  

 

o Shrotradeeni- shabdadi artha grahanena:-The  sensory ability with clarity and accuracy of perception of their respective objects.

* Agnim jaran shaktya- Digestion by quality and quantity of food taken and digested or not digested.

o Mano- avyabhicharnena :- Inappropriate mental perceptions, even in the presence of all other senses along with their respective objects. Absence or altered perception  indicates dissociation of mind with senses..  

 

o Vigyanam vyavsayena:- skills can be judged by one’s occupation.  

* Balam vyayam shaktya- Physical strength of the person to be examined with the performance of the exercise or the physical work.  

o Rajah sangena: - attachments by involvement  

 

* Shrotradeeni- shabdadi artha grahanena:-The  sensory ability with clarity and accuracy of perception of their respective objects.

 

* Mano- avyabhicharnena - Inappropriate mental perceptions, even in the presence of all other senses along with their respective objects. Absence or altered perception  indicates dissociation of mind with senses.

   

* Vigyanam vyavsayena:- skills can be judged by one’s occupation.  

 

* Rajah sangena: - attachments by involvement  

 

o Moham avigyanena:- ignorance, has no skills, without occupation, remains idol.

o Moham avigyanena:- ignorance, has no skills, without occupation, remains idol.

o Krodham abhidrohena: anger by choosing measures for revenge

o Krodham abhidrohena: anger by choosing measures for revenge