Rogabhishagjitiya Vimana: Difference between revisions

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These are four types of doctrines. [37]

===== 17. Shabda (word/correct expression) =====

===== 17. ''Shabda'' (word/correct expression) =====

अथशब्दः- शब्दोनामवर्णसमाम्नायः; सचतुर्विधः- दृष्टार्थश्च, अदृष्टार्थश्च, सत्यश्च, अनृतश्चेति| तत्रदृष्टार्थोनाम- त्रिभिर्हेतुभिर्दोषाःप्रकुप्यन्ति, षड्भिरुपक्रमैश्चप्रशाम्यन्ति, सतिश्रोत्रादिसद्भावेशब्दादिग्रहणमिति| अदृष्टार्थःपुनः- अस्तिप्रेत्यभावः, अस्तिमोक्षइति| सत्योनाम- यथार्थभूतः; सन्त्यायुर्वेदोपदेशाः, सन्तिसिद्ध्युपायाःसाध्यानांव्याधीनां, सन्त्यारम्भफलानीति| सत्यविपर्ययश्चानृतः||३८||

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satyaviparyayashcAnRutaH||38||

Shabda is an aggregate of letters. This is of four types – ~~drushtartha~~, ~~adrushtartha~~, satya, and ~~anruta~~.

''Shabda'' is an aggregate of letters. This is of four types – ''drishtartha, adrishtartha, satya,'' and ''anrita''.

~~Drushtartha~~ 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.

~~Adrushtartha~~ is that which connotes unobservable ideas, such as the other world exists; there is emancipation.

''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.

Satya is that which is consistent to the facts, such as these are instructions of Ayurveda; these are the remedial measures for the curable diseases and there exist a result of every action.

Anruta is contrary to satya (that which is not consistent with facts).[38]

''Adrishtartha'' is that which connotes unobservable ideas, such as the other world exists; there is emancipation.

''Satya'' is that which is consistent to the facts, such as these are instructions of Ayurveda; these are the remedial measures for the curable diseases and there exist a result of every action.

Anruta is contrary to satya (that which is not consistent with facts).[38]

===== 18. Pratyaksha (direct perception) =====

@@ Line 593: / Line 593: @@
 These are four types of doctrines. [37]
-===== 17. Shabda (word/correct expression) =====
+===== 17. ''Shabda'' (word/correct expression) =====
 अथशब्दः- शब्दोनामवर्णसमाम्नायः; सचतुर्विधः- दृष्टार्थश्च, अदृष्टार्थश्च, सत्यश्च, अनृतश्चेति| तत्रदृष्टार्थोनाम- त्रिभिर्हेतुभिर्दोषाःप्रकुप्यन्ति, षड्भिरुपक्रमैश्चप्रशाम्यन्ति, सतिश्रोत्रादिसद्भावेशब्दादिग्रहणमिति| अदृष्टार्थःपुनः- अस्तिप्रेत्यभावः, अस्तिमोक्षइति| सत्योनाम- यथार्थभूतः; सन्त्यायुर्वेदोपदेशाः, सन्तिसिद्ध्युपायाःसाध्यानांव्याधीनां, सन्त्यारम्भफलानीति| सत्यविपर्ययश्चानृतः||३८||
@@ Line 605: / Line 605: @@
 satyaviparyayashcAnRutaH||38||
-Shabda is an aggregate of letters. This is of four types – drushtartha, adrushtartha, satya, and anruta.
+''Shabda'' is an aggregate of letters. This is of four types – ''drishtartha, adrishtartha, satya,'' and ''anrita''.
-Drushtartha 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.
-Adrushtartha is that which connotes unobservable ideas, such as the other world exists; there is emancipation.
+''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.
-Satya is that which is consistent to the facts, such as these are instructions of Ayurveda; these are the remedial measures for the curable diseases and there exist a result of every action.
-Anruta is contrary to satya (that which is not consistent with facts).[38]
+''Adrishtartha'' is that which connotes unobservable ideas, such as the other world exists; there is emancipation.
+''Satya'' is that which is consistent to the facts, such as these are instructions of Ayurveda; these are the remedial measures for the curable diseases and there exist a result of every action.
+Anruta is contrary to satya (that which is not consistent with facts).[38]
 ===== 18. Pratyaksha (direct perception) =====