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It is also interesting to know that at both the places ([[Sutra Sthana]] 11th and [[Vimana Sthana]] 4th ) these three methods of examination have been defined (with little difference). On the basis of critical analysis of the subject, it could be opined that the description of three examination methods in [[Vimana Sthana]] is much more scientific and applicable in clinical methods while the description of [[Sutra Sthana]] 11th is applicable in other fields.

It is also interesting to know that at both the places ([[Sutra Sthana]] 11th and [[Vimana Sthana]] 4th ) these three methods of examination have been defined (with little difference). On the basis of critical analysis of the subject, it could be opined that the description of three examination methods in [[Vimana Sthana]] is much more scientific and applicable in clinical methods while the description of [[Sutra Sthana]] 11th is applicable in other fields.

===Sanskrit text, transliteration and english translation===

===Sanskrit Text, Transliteration and English Translation===

अथातस्त्रिविधरोगविशेषविज्ञानीयं विमानं व्याख्यास्यामः||१||  

अथातस्त्रिविधरोगविशेषविज्ञानीयं विमानं व्याख्यास्यामः||१|| इति ह स्माह भगवानात्रेयः||२||  

athātastrividharōgaviśēṣavijñānīyaṁ vimānaṁ vyākhyāsyāmaḥ||1||-            iti ha smāha bhagavānātrēyaḥ||2||

athAtastrividharogavisheShavij~jAnIyaM vimAnaM vyAkhyAsyAmaH||1||  

 

athātastrividharōgaviśēṣavijñānīyaṁ vimānaṁ vyākhyāsyāmaḥ||1||

 

iti ha smāha bhagavānātrēyaḥ||2||

 

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]

                    

                    

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||

AptA hyavitarkasmRutivibhAgavido niShprItyupatApadarshinashca|  

AptA hyavitarkasmRutivibhAgavido niShprItyupatApadarshinashca|  

teShAmeva~gguNayogAdyadvacanaM tat pramANam|  

teShAmeva~gguNayogAdyadvacanaM tat pramANam|  

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.  

''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||

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]

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 ====

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