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Rogabhishagjitiya Vimana (view source)

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imAni tu khalu padAni bhiShagvAdamArgaj~jAnArthamadhigamyAni [1] bhavanti; tadyathA- vAdaH,dravyaM, guNAH, karma, sAmAnyaM, visheShaH, samavAyaH, pratij~jA, sthApanA, pratiShThApanA,hetuH, dRuShTAntaH, upanayaH, nigamanam, uttaraM, siddhAntaH, shabdaH, pratyakSham, anumAnam,aitihyam, aupamyaM, saMshayaH, prayojanaM, savyabhicAraM, jij~jAsA, vyavasAyaH, arthaprAptiH,sambhavaH, anuyojyam, ananuyojyam, anuyogaH, pratyanuyogaH, vAkyadoShaH, vAkyaprashaMsA,chalam, ahetuH, atItakAlam, upAlambhaH, parihAraH, pratij~jAhAniH, abhyanuj~jA, hetvantaram,arthAntaraM, nigrahasthAnamiti||27||

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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]

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===== 1. ''Vada'' (debate) =====

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jalpaviparyayo vitaNDA|

vitaNDA nAma parapakShe doShavacanamAtrameva||28||

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''Vada'' is that in which one holds academic discussion with a contending opponent. This is briefly of two types – ''jalpa, vitanda''.

''Jalpa'' is the statement of speaker’s own view contradicting the opponent’s view.

''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]

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===== 2-7: ''Dravya'' to ''Samavaya'' =====

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atha sthApanA- sthApanA nAma tasyA eva pratij~jAyA hetudRuShTAntopanayanigamanaiH sthApanA|

pUrvaM [1] hi pratij~jA, pashcAt sthApanA, kiM hyapratij~jAtaM sthApayiShyati; yathA- nityaH puruSha itipratij~jA; hetuH- akRutakatvAditi; dRuShTAntaH [2] - yathA~a~akAshamiti; upanayaH- yathAcAkRutakamAkAshaM, tacca nityaM, tathA puruSha iti; nigamanaM- tasmAnnitya iti||31||

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''Sthapana'' is establishing the same proposition on firm ground with the help of ''hetu'' (reason), ''drishtanta'' (instance), ''upanaya'' (correlation) and ''nigamana'' (conclusion). First there is proposition (''pratijna'') and then establishment (''sthapana'') because what can be established (nothing) in absence of proposition? For instance, ‘''purusha'' is eternal’ – this is proposition, reason (''hetu'') is - ‘because of not being created’; instance (''drishtanta'') is – ‘as sky’; correlation (''upanaya'') is – ‘as the sky is uncreated and is eternal so is ''purusha''’; conclusion (''nigamana'') is - ‘therefore, ''purusha'' is eternal.’[31]

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===== 10. ''Pratishthapana'' (counter-assertion) =====

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atha pratiShThApanA- pratiShThApanA nAma yA tasyA eva parapratij~jAyA [1] viparItArthasthApanA|

yathA- anityaH puruSha iti pratij~jA [2] ; hetuH- aindriyakatvAditi; dRuShTAntaH- yathA ghaTa [3] iti,upanayo- yathA ghaTa aindriyakaH sa cAnityaH, tathA cAyamiti; nigamanaM- tasmAdanitya iti||32||

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''Pratishthapana'' is giving a contrary statement to the opponent’s proposition. For instance, ‘self is non-eternal’ is proposition (''pratijna''); reason (''hetu'') is-‘because of being perceived by senses’; instance (''drishtanta'') is – ‘as pitcher’; correlation (''upanaya'') is – ‘as pitcher is perceived by senses and is non-eternal so is ‘self’; conclusion (''nigamana'') is – therefore, self is non eternal.[32]

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===== 11. ''Hetu'' (cause) =====

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atha dRuShTAntaH- dRuShTAnto nAma yatra mUrkhaviduShAM buddhisAmyaM, yo varNyaM varNayati [1] |

yathA- agniruShNaH, dravamudakaM, sthirA pRuthivI, AdityaH prakAshaka iti; yathA AdityaH [2]prakAshakastathA sA~gkhyaj~jAnaM [3] prakAshakamiti||34||

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''Drishtanta'' is that which arouses alike understanding in the fools and the learned. It presents a picturesque image of the objective to be defined. For instance, hot like fire, fluid like water, stable like earth and illuminating like the sun, as the sun illuminates similarly the knowledge of the ''Sankhya'' is also illuminating. [34]

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===== 13-14. ''Upanaya'' (correlation) and ''Nigamana''(conclusion) =====

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yathA- ‘hetusadharmANo vikArAH, shItakasya hi vyAdherhetubhiH sAdharmyaMhimashishiravAtasaMsparshAH’, iti bruvataH paro brUyAt- hetuvidharmANo vikArAH, yathAsharIrAvayavAnAM dAhauShNyakothaprapacane hetuvaidharmyaM [1] himashishiravAtasaMsparshA iti|

etat saviparyayamuttaram||36||

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''Uttara'' is the statement made in opposition (heterogeneous) to the homologous nature shown between ''hetu'' and ''karya'' and vice versa. For instance , if somebody says – disorders are similar to cause, as ''shitaka'' disease has similar causes like exposure to snow and cold wave, the opponent may say – disorders are dissimilar to cause as burning sensation, heat, sloughing and suppuration of body parts are caused by cold wave which is dissimilar. This is ''uttara'' (rejoinder) with contrary statements.[36]

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===== 16. ''Siddhanta'' (theory/doctrine) =====

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abhyupagamasiddhAnto nAma sa yamarthamasiddhamaparIkShitamanupadiShTamahetukaM vAvAdakAle~abhyupagacchanti bhiShajaH; tadyathA- dravyaM pradhAnamiti kRutvA vakShyAmaH, guNAHpradhAnamiti kRutvA vakShyAmaH, vIryaM [1] pradhAnamiti kRutvA vakShyAmaH, ityevamAdiH|

iti caturvidhaH siddhAntaH||37||

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''Siddhanta'' is the conclusion established by scientists/investigators after testing in several ways and on proving it with reasoning. It is of four types – ''sarvatantra siddhanta, pratitantra siddhanta, adhikaraṇa siddhanta'', and ''abhyupagama siddhanta''.

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*'''''Adhikarana siddhanta''''' is that which is established by implication of other proofs. Such as – the emancipated cannot show any good or bad consequent effect of deeds because of absence of desires. This proves the effects of deeds, emancipation, presence of self and the other world.

*'''''Abhyupagama siddhanta''''' is that which is held up by physicians temporarily and hypothetically during debate though the idea is unproved, untested, uninstructed and irrational such as – proposing that ''dravya'' is predominant or ''guna'' or properties are predominant or ''veerya'' is predominant.

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These are four types of doctrines. [37]

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satyo nAma- yathArthabhUtaH; santyAyurvedopadeshAH, santi siddhyupAyAH sAdhyAnAM vyAdhInAM,santyArambhaphalAnIti|

satyaviparyayashcAnRutaH||38||

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

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

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

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athAnumAnam- anumAnaM nAma tarko yuktyapekShaH; yathA- agniM jaraNashaktyA, balaMvyAyAmashaktyA, shrotrAdIni shabdAdigrahaNenetyevamAdi||40||

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''Anumana'' is the reasoning supported by invariable concomitance such as the knowledge of ''agni'' (is examined) by the power of digestion; that of strength of a person by examining the power to exercise, auditory organ etc. by the ability of perception of sound, etc.[40]

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===== 20. ''Aitihya'' (traditional instruction) =====

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atha saMshayaH- saMshayo nAma sandehalakShaNAnusandigdheShvartheShvanishcayaH [1] ; yathA-dRuShTA hyAyuShmallakShaNairupetAshcAnupetAshca tathA sakriyAshcAkriyAshca puruShAHshIghrabha~ggAshcirajIvinashca, etadubhayadRuShTatvAt saMshayaH- kimasti khalvakAlamRutyurutanAstIti||43||

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''Samshayaḥ'' is the state of indecision about the concerned entity. For instance, on observing that both types of persons having signs of longevity or not and they adopting the therapeutic measures or not – die early or live long life, therefore doubt arises as whether there is untimely death or not .[43]

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===== 23. ''Prayojana'' (purpose or intention) =====

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athArthaprAptiH- arthaprAptirnAma yatraikenArthenoktenAparasyArthasyAnuktasyApi siddhiH; yathA-nAyaM santarpaNasAdhyo vyAdhirityukte bhavatyarthaprAptiH- apatarpaNasAdhyo~ayamiti, nAnena divAbhoktavyamityukte bhavatyarthaprAptiH- nishi bhoktavyamiti||48||

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''Arthaprapti'' is that where another unsaid idea is conveyed by the said one, such as when one says that the disease is not to be managed with saturating therapy it implies that it is to be managed with desaturation therapy. He should not eat during day, implies that he should eat during night. [48]

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===== 28. ''Sambhava'' (source) =====

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athAnuyojyam- anuyojyaM nAma yadvAkyaM vAkyadoShayuktaM tat|

sAmAnyato [1] vyAhRuteShvartheShu vA visheShagrahaNArthaM yadvAkyaM tadapyanuyojyaM; yathA-‘saMshodhanasAdhyo~ayaM vyAdhiH’ ityukte ‘kiM vamanasAdhyo~ayaM, kiMvA virecanasAdhyaH’ityanuyujyate||50||

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''Anuyojya''–is that where sentence is defective or has unspecified meaning inviting further questions, such as if somebody says ‘the disease is to be managed with evacuative therapy’ it invites further question as to ‘whether it is to be managed with emesis or purgation.[50]

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===== 30. ''Ananuyojya'' (incensurable) =====

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athAnuyogaH- anuyogo nAma sa yat tadvidyAnAM tadvidyaireva sArdhaM tantre tantraikadeshe vAprashnaHprashnaikadesho vA j~jAnavij~jAnavacanaprativacanaparIkShArthamAdishyate|

yathA- ‘nityaH puruShaH’ iti pratij~jAte yat paraH ‘ko hetuH’ ityAha, so~anuyogaH||52||

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''Anuyoga'' is that which is put as query, wholly or partly, on the text or its part during discussion of experts for the test of learning, understanding, speaking and contradiction, such as on the statement of self eternal, somebody says, what is the reason, this is ''anuyoga''. [52]

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===== 32. ''Pratyanuyoga''(counter-question)=====

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atha viruddhaM- viruddhaM nAma yaddRuShTAntasiddhAntasamayairviruddhaM; tatra pUrvaMdRuShTAntasiddhAntAvuktauH samayaH punastridhA bhavati; yathA- AyurvaidikasamayaH,yAj~jikasamayaH, mokShashAstrikasamayashceti; tatrAyurvaidikasamayaH- catuShpAdaM bheShajamiti,yAj~jikasamayaH- AlabhyA yajamAnaiH pashava iti, mokShashAstrikasamayaH- sarvabhUteShvahiMseti;tatra svasamayaviparItamucyamAnaM viruddhaM bhavati|

iti vAkyadoShAH||54||

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''Vakyadosha'' (syntactical defects), in this context, is of five types – ''nyunam, adhikam, anarthakam, aparthakam, viruddham''. Without these there is no damage to the contextual sense.

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Now convention (''samaya'') is of three types – ''Ayurvedic samaya, yajnika samaya,'' (ritual) and ethical (''mokshashastrika''). Ayurvedic ''samaya'' (ayurvedic convention) such as four aspects of health care, ''yajnika samaya'' (ritual convention) such as animals are to be sacrificed by persons following rituals, ''mokshashastrika'' (ethical convention) such as non-violence towards all creatures. The statement incongruous in respect of the respective convention is taken as ''viruddha'' (incongruity). Thus are the ''vakyadosha'' (syntactical defects).[54]

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=====34.''Vakyaprashamsa'' (syntactical excellence) =====

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atha vAkyaprashaMsA- vAkyaprashaMsA nAma yathA khalvasminnarthe tvanyUnam, anadhikam, arthavat, anapArthakam, aviruddham, adhigatapadArthaM ceti yattadvAkyamananuyojyamiti prashasyate||55||

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''Vakyaprashamsa'' (syntactical excellence) is that where the statement is free from deficiency (''anyunam'') and superfluity (''anadhikam''), is meaningful (''arthavat''), devoid of deprivation of meaning (''anaparthaka'') and incongruity (''aviruddham'') and comprehensible (''adhigatapadartham''). Further there is no room for any question. Such statement is commended. [55]

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===== 35. ''Chhala'' (knavery) =====

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sAmAnyacchalaM nAma yathA- vyAdhiprashamanAyauShadhamityukte, paro brUyAt- satsatprashamanAyeti kiM nu bhavAnAha; san hi rogaH, sadauShadhaM; yadi ca sat satprashamanAyabhavati, tatra sat kAsaH, sat kShayaH, satsAmAnyAt kAsaste kShayaprashamanAya bhaviShyatIti|

etat sAmAnyacchalam||56||

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''Chhala'' is only a jugglery of words in which the words are used knavishly, with apparent meaning or without meaning. This is of two types – ''vakchchalam'' and ''samanyachhala.''

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''Samanya chhala'' (knavery in general), such as – when somebody says – medicament is for alleviating the disease. The other says – how do you say the existent is for alleviating the existent because disease is existent and also the medicament, if the existent is capable of alleviating the existent, then both cough and wasting being existent, cough may be able to alleviate wasting. This is a knavery in general. [56]

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===== 36. ''Ahetu'' (fallacious reason) =====

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saMshayasamo nAmAheturya eva saMshayahetuH sa eva saMshayacchedahetuH; yathA-ayamAyurvedaikadeshamAha, kinnvayaM cikitsakaH syAnna veti saMshaye paro brUyAt-yasmAdayamAyurvedaikadeshamAha tasmAccikitsako~ayamiti, na ca saMshayacchedahetuMvisheShayati, eSha cAhetuH; na hi ya eva saMshayahetuH, sa eva saMshayacchedaheturbhavati|

varNyasamo nAmAhetuH- yo heturvarNyAvishiShTaH; yathA- kashcidbUyAt- asparshatvAdbuddhiranityAshabdavaditi; atra varNyaH shabdo buddhirapi varNyA,tadubhayavarNyAvishiShTatvAdvarNyasamo~apyahetuH||57||

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''Ahetu'' is of three types – ''prakaranasamah, samshayasamaḥ, varnyasama''.

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''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]

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===== 37. ''Atitakala'' (delayed performance) =====

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athAtItakAlam- atItakAlaM nAma yat pUrvaM vAcyaM tat pashcAducyate, tat kAlAtItatvAdagrAhyaMbhavatIti; pUrvaM [1] vA nigrahaprAptamanigRuhya parigRuhya pakShAntaritaM pashcAnnigRuhIte,tattasyAtItakAlatvAnnigrahavacanamasamarthaM bhavatIti||58||

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''Atitakala'' is that which actually was to be said earlier but is said later, and because of delayed presentation becomes unacceptable. For instance, if somebody does not defeat the opponent at the opportune moment but applies it on some other point later on, then, because of delayed application that becomes quite ineffective. [58]

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===== 38. ''Upalambha'' (pointing defects in causality) =====

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atha pratij~jAhAniH- pratij~jAhAnirnAma sA pUrvaparigRuhItAM pratij~jAM paryanuyukto yat parityajati,yathA prAk pratij~jAM kRutvA nityaH puruSha iti, paryanuyuktastvAha- anitya iti||61||

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''Pratijnahani'' is defined as when one gives up the original proposition after having been questioned. For instance, somebody puts proposition in the beginning as, the self (''purusha'') is eternal, but when questioned says that it is non-eternal then such change of proposition after questioning is called as ''Pratijnahani''.[61]

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===== 41. ''Abhyanujna'' (acceptance) =====

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atha nigrahasthAnaM- nigrahasthAnaM nAma parAjayaprAptiH; tacca trirabhihitasya vAkyasyAparij~jAnaMpariShadi vij~jAnavatyAM, yadvA ananuyojyasyAnuyogo~anuyojyasya cAnanuyogaH|

pratij~jAhAniH, abhyanuj~jA, kAlAtItavacanam, ahetuH, nyUnam, adhikaM, vyartham, anarthakaM,punaruktaM, viruddhaM, hetvantaram, arthAntaraM ca nigrahasthAnam||65||

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''Nigrahasthana'' is that by which one is defeated. It consists of not understanding a statement even if repeated thrice in a learned assembly or questioning where it is not pertinent and not questioning where it is pertinent. Over and above, ''pratijnahani, abhyanujna, kalatita vachana, ahetu, nyuna, adhika, vyartha, anarthaka, punarukta, viruddha, hetvantara'' and ''arthantara'' are reasons of defeat.[65]

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इतिवादमार्गपदानियथोद्देशमभिनिर्दिष्टानिभवन्ति||६६||

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