Rogabhishagjitiya Vimana - Revision history

Agnivesha: /* Sara examination */

2025-04-21T05:32:12Z

Sara examination

← Older revision		Revision as of 05:32, 21 April 2025
Line 2,764:		Line 2,764:
	=== [[Sara]] examination ===		=== [[Sara]] examination ===

	To evaluate immunity or 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.		To evaluate immunity or 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 [[Dhatu\|dhatus]]. And although small and lean in size is able to lift more than its weight due to ''asthisarata'' present in it. In [[Vividhashitapitiya Adhyaya\|Vividhashitpitiya Adhyaya]] [Cha.Sa.[[Sutra Sthana]] 28], special importance is given to [[Mamsa dhatu\|mamsa]] (muscle), [[Rakta dhatu\|shonita]] (blood) and [[asthi dhatu]] (bone) in ''[[Vyadhikshamatva]]'' (immunity) which needs to be researched more.

	=== [[Satmya]] (suitability) ===		=== [[Satmya]] (suitability) ===

Agnivesha at 05:17, 21 April 2025

2025-04-21T05:17:50Z

Show changes

Agnivesha at 08:16, 23 February 2024

2024-02-23T08:16:25Z

← Older revision		Revision as of 08:16, 23 February 2024
Line 22:		Line 22:
	\|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		\|label6 = Translator and commentator
	\|data6 = Dubey S.D., Singh A.N~~., Singh A., Singh A~~., Samant A., [[Yogesh Deole\|Deole Y. S.]]		\|data6 = Dubey S.D., Singh A.N., Samant A., [[Yogesh Deole\|Deole Y. S.]]
	\|label7 = Reviewer		\|label7 = Reviewer
	\|data7 = Khandel S.K., Ram J.P.		\|data7 = Khandel S.K., Ram J.P.

Agnivesha at 08:15, 23 February 2024

2024-02-23T08:15:36Z

← Older revision		Revision as of 08:15, 23 February 2024
Line 22:		Line 22:
	\|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		\|label6 = Translator and commentator
	\|data6 = Dubey S.D., Singh A.N., Singh A., Singh A., Samant A., Deole Y. S.		\|data6 = Dubey S.D., Singh A.N., Singh A., Singh A., Samant A., [[Yogesh Deole\|Deole Y. S.]]
	\|label7 = Reviewer		\|label7 = Reviewer
	\|data7 = Khandel S.K., Ram J.P.		\|data7 = Khandel S.K., Ram J.P.
	\|label8 = Editors		\|label8 = Editors
	\|data8 = Khandel S.K., Deole Y.S., Basisht G.		\|data8 = Khandel S.K., [[Yogesh Deole\|Deole Y.S.]], [[Gopal Basisht\|Basisht G.]]
	\|label9 = Year of publication		\|label9 = Year of publication
	\|data9 = 2020		\|data9 = 2020

Agnivesha at 14:05, 7 March 2023

2023-03-07T14:05:53Z

← Older revision		Revision as of 14:05, 7 March 2023
Line 9:		Line 9:
	\|type=article		\|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
Line 36:		Line 35:
	}}		}}
	<big>'''Abstract'''</big>		<big>'''Abstract'''</big>
			<p 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. </br>
	<~~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.		'''Keywords''': Preceptor, student, teaching methodology, learning methods, discussion techniques, examination techniques of patient, [[Prakriti]], ''sara'', purification therapies, pharmacovigilance.
	</~~div~~>		</p>

Agnivesha at 06:11, 20 September 2022

2022-09-20T06:11:24Z

Show changes

Eganeesh: /* Terms for debate */

2022-06-27T10:16:55Z

Terms for debate

← Older revision		Revision as of 10:16, 27 June 2022
Line 633:		Line 633:

	<div style="text-align:justify;">		<div style="text-align:justify;">
	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) ====		==== 1. ''Vada'' (debate) ====
Line 656:		Line 656:
	''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'' ====		==== 2-7: ''[[Dravya]]'' to ''[[Samavaya]]'' ====
	<div class="mw-collapsible mw-collapsed">		<div class="mw-collapsible mw-collapsed">

Line 669:		Line 669:
	</div></div>		</div></div>

	''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) ====		==== 8. ''Pratijna'' (proposition) ====
Line 801:		Line 801:
	These are four types of doctrines. [37]		These are four types of doctrines. [37]

	==== 17. ''Shabda'' (word/correct expression) ====		==== 17. ''[[Shabda]]'' (word/correct expression) ====
	<div class="mw-collapsible mw-collapsed">		<div class="mw-collapsible mw-collapsed">

Line 817:		Line 817:

	<div style="text-align:justify;">		<div style="text-align:justify;">
	''Shabda'' is an aggregate of letters. This is of four types – ''drishtartha, adrishtartha, satya,'' and ''anrita''.		''[[Shabda]]'' is an aggregate of letters. This is of four types – ''drishtartha, adrishtartha, satya,'' and ''anrita''.

	''Drishtartha'' is that which connotes observable meanings; such as [[dosha]] are aggravated by three etiological factors; they are pacified by six therapeutic measures; the sense objects are perceived through the sense organs.		''Drishtartha'' is that which connotes observable meanings; such as [[dosha]] are aggravated by three etiological factors; they are pacified by six therapeutic measures; the sense objects are perceived through the sense organs.
Line 1,119:		Line 1,119:
	''Samshayasama ahetu'' the reason similar to doubt is that which though being cause of doubt is used as cause of eliminating the same such as, if someone says only a part of [[Ayurveda]] , it creates doubt as to whether he is a physician or not; On this opponent says – ‘as he has said a part of [[Ayurveda]], he is a physician.’ The doubt can not be the cause of removing the same.		''Samshayasama ahetu'' the reason similar to doubt is that which though being cause of doubt is used as cause of eliminating the same such as, if someone says only a part of [[Ayurveda]] , it creates doubt as to whether he is a physician or not; On this opponent says – ‘as he has said a part of [[Ayurveda]], he is a physician.’ The doubt can not be the cause of removing the same.

	''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>

Eganeesh: /* Introduction */

2022-06-20T06:25:07Z

Introduction

← Older revision		Revision as of 06:25, 20 June 2022
Line 46:		Line 46:
	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.

	Along with study (''adhyayana'') and teaching (''adhyapana'') it is the seminar and symposia of experts (''tadvidya sambhasha'') which is essential to improve the quality of knowledge. Types of seminar/symposium, possible types of attendees, how to deal with them for most benefit and rules are mentioned. The description addresses essential information about discussion at a symposium. Those are: when to discuss? where to discuss? what to discuss? how to discuss? and what will be the final conclusion?		Along with study (''[[adhyayana]]'') and teaching (''adhyapana'') it is the seminar and symposia of experts (''tadvidya sambhasha'') which is essential to improve the quality of knowledge. Types of seminar/symposium, possible types of attendees, how to deal with them for most benefit and rules are mentioned. The description addresses essential information about discussion at a symposium. Those are: when to discuss? where to discuss? what to discuss? how to discuss? and what will be the final conclusion?

	The methodology of discussion to be done with the types of assembly. During unfriendly discussion (''vigrihya'') 44 terms such as ''vada'' etc. are worth knowing for the course of discussion among physician. These ''vada marga'' not only help in winning discussion but improves knowledge and enhances the thinking.		The methodology of discussion to be done with the types of assembly. During unfriendly discussion (''vigrihya'') 44 terms such as ''vada'' etc. are worth knowing for the course of discussion among physician. These ''vada marga'' not only help in winning discussion but improves knowledge and enhances the thinking.

Agnivesha at 11:30, 3 December 2021

2021-12-03T11:30:07Z

← Older revision		Revision as of 11:30, 3 December 2021
Line 2,797:		Line 2,797:

	''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.

			== Related articles ==

			[[Pramana]], [[Tantrayukti]], [[Prakriti]], [[Purusha]],[[Satmya]],

	=== Reference books for further reading ===		=== Reference books for further reading ===

Agnivesha: /* Examination of patient */

2021-12-03T09:08:59Z

Examination of patient

← Older revision		Revision as of 09:08, 3 December 2021
Line 1,644:		Line 1,644:
	<div class="mw-collapsible mw-collapsed">		<div class="mw-collapsible mw-collapsed">

	आतुरस्तुखलुकार्यदेशः\| तस्यपरीक्षाआयुषःप्रमाणज्ञानहेतोर्वास्याद्, बलदोषप्रमाणज्ञानहेतोर्वा\| तत्रतावदियंबलदोषप्रमाणज्ञानहेतोः; दोषप्रमाणानुरूपोहिभेषजप्रमाणविकल्पोबलप्रमाणविशेषापेक्षोभवति\| सहसाह्यतिबलमौषधमपरीक्षकप्रयुक्तमल्पबलमातुरमतिपातयेत्; नह्यतिबलान्याग्नेयवायवीयान्यौषधान्यग्निक्षारशस्त्रकर्माणिवाशक्यन्तेऽल्पबलैःसोढुम्; असह्यातितीक्ष्णवेगत्वाद्धितानिसद्यःप्राणहराणिस्युः\| एतच्चैवकारणमपेक्षमाणाहीनबलमातुरमविषादकरैर्मृदुसुकुमारप्रायैरुत्तरोत्तरगुरुभिरविभ्रमैरनात्ययिकैश्चोपचरन्त्यौषधैः; विशेषतश्चनारीः, ताह्यनवस्थितमृदुविवृतविक्लवहृदयाःप्रायःसुकुमार्योऽबलाःपरसंस्तभ्याश्च\| तथाबलवतिबलवद्व्याधिपरिगतेस्वल्पबलमौषधमपरीक्षकप्रयुक्तमसाधकमेवभवति\| तस्मादातुरंपरीक्षेतप्रकृतितश्च, विकृतितश्च, सारतश्च, संहननतश्च, प्रमाणतश्च, सात्म्यतश्च, सत्त्वतश्च, आहारशक्तितश्च, व्यायामशक्तितश्च, वयस्तश्चेति, बलप्रमाणविशेषग्रहणहेतोः\|\|९४\|\|		आतुरस्तुखलुकार्यदेशः\|

			तस्यपरीक्षाआयुषःप्रमाणज्ञानहेतोर्वास्याद्, बलदोषप्रमाणज्ञानहेतोर्वा\|

			तत्रतावदियंबलदोषप्रमाणज्ञानहेतोः; दोषप्रमाणानुरूपोहिभेषजप्रमाणविकल्पोबलप्रमाणविशेषापेक्षोभवति\|

			सहसाह्यतिबलमौषधमपरीक्षकप्रयुक्तमल्पबलमातुरमतिपातयेत्; नह्यतिबलान्याग्नेयवायवीयान्यौषधान्यग्निक्षारशस्त्रकर्माणिवाशक्यन्तेऽल्पबलैःसोढुम्; असह्यातितीक्ष्णवेगत्वाद्धितानिसद्यःप्राणहराणिस्युः\|

			एतच्चैवकारणमपेक्षमाणाहीनबलमातुरमविषादकरैर्मृदुसुकुमारप्रायैरुत्तरोत्तरगुरुभिरविभ्रमैरनात्ययिकैश्चोपचरन्त्यौषधैः; विशेषतश्चनारीः, ताह्यनवस्थितमृदुविवृतविक्लवहृदयाःप्रायःसुकुमार्योऽबलाःपरसंस्तभ्याश्च\|

			तथाबलवतिबलवद्व्याधिपरिगतेस्वल्पबलमौषधमपरीक्षकप्रयुक्तमसाधकमेवभवति\|

			तस्मादातुरंपरीक्षेतप्रकृतितश्च, विकृतितश्च, सारतश्च, संहननतश्च, प्रमाणतश्च, सात्म्यतश्च, सत्त्वतश्च, आहारशक्तितश्च, व्यायामशक्तितश्च, वयस्तश्चेति, बलप्रमाणविशेषग्रहणहेतोः\|\|९४\|\|
	<div class="mw-collapsible-content">		<div class="mw-collapsible-content">

Line 1,659:		Line 1,671:

	<div style="text-align:justify;">		<div style="text-align:justify;">
	Patient is the substratum of the act (''karyadesha''). Examination of the patient is conducted for the knowledge of life span or the degree of strength and morbidity. The variations in dosage and potency of prescribed drugs is according to the degree of morbidity and the degree of strength of patient, because if potent drug is administered suddenly by a physician having not been examined properly, it may kill the weak patient; the weak patients are not able to bear intensely potent drugs which are predominant in [[agni]] and [[vayu]] or cauterization, application of alkali and surgical operation. They may cause instantaneous death due to unbearable and over intense impulse of the drug. Keeping this fact in mind, the physician should treat the weak patient with drug which is not harmful, mild, delicate, and progressively strong in order, without complication and not creating any emergent condition, particularly ladies, because they have unstable, soft, bare and timid heart, they are mostly delicate, weak and dependent on others. On the other hand, the drugs having low potency and applied by one who has not been examined properly in strong patients having severe disorder becomes ineffective. Hence the patient should be examined in respect of constitution ([[prakriti]]), morbidty (''vikriti''), constitution of [[dhatu]] (''sara''), compactness (''samhanana''), measurement (''pramana''), suitability (''satmya''), psyche (''sattva''), power of intake and digestion of food (''aharashakti''), power of exercise (''vyayamashakti'') and age (''vaya'') for the knowledge of the degree of strength.[94]		Patient is the substratum of the act (''karyadesha''). Examination of the patient is conducted for the knowledge of life span or the degree of strength and morbidity. The variations in dosage and potency of prescribed drugs is according to the degree of morbidity and the degree of strength of patient, because if potent drug is administered suddenly by a physician having not been examined properly, it may kill the weak patient; the weak patients are not able to bear intensely potent drugs which are predominant in [[agni]] and [[vayu]] or cauterization, application of alkali and surgical operation. They may cause instantaneous death due to unbearable and over intense impulse of the drug. Keeping this fact in mind, the physician should treat the weak patient with drug which is not harmful, mild, delicate, and progressively strong in order, without complication and not creating any emergent condition, particularly ladies, because they have unstable, soft, bare and timid heart, they are mostly delicate, weak and dependent on others. On the other hand, the drugs having low potency and applied by one who has not been examined properly in strong patients having severe disorder becomes ineffective. Hence the patient should be examined in respect of constitution ([[prakriti]]), morbidty (''vikriti''), constitution of [[dhatu]] (''sara''), compactness (''samhanana''), measurement ([[pramana]]), suitability ([[satmya]]), psyche ([[sattva]]), power of intake and digestion of food (''aharashakti''), power of exercise (''vyayamashakti'') and age (''vaya'') for the knowledge of the degree of strength.[94]
	</div>		</div>