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The Vimana Sthana of the Charaka Samhita as a Knowledge and Measurement Unit

©2016 Textbook 75 Pages

Summary

The Indian system of medicine is known for its classical literature, mainly the major triad of the Charaka Samhita, Sushruta Samhita and the Ashtanga Hridayam. These classical texts were created by the seers of yore who had a profound knowledge free of any shortcomings. These ancient literary gems were based on the strong foundation of Indian Philosophy, mainly the theistic ones. Out of the three major classics, the Charaka Samhita is well known for its deliberations on the speciality of medicine. The main postulates of the Charaka Samhita aim at the maintenance of health of the healthy and the treatment of the diseased. The Charaka Samhita has a total of 120 chapters divided into 8 sections known as Sthana. The first and foremost is the Sutra Sthana, i.e. the section dealing with the fundamentals of the Indian system of medicine known as Ayurveda. All the basic principles of the Ayurveda system related to the health are mentioned in this section. These principles find their application elsewhere in the other seven sections of the text.
One of the most important of all the sections of the Charaka Samhita is the Vimana Sthana, i.e. the section dealing with measurement/standardization. It is hereby referred to as the Section of Examinations or the Pariksha Sthana. The Vimana Sthana has a total of 8 chapters which ponder over a wide range of subjects like the special effects of drugs, epidemiology, pathology, dietetics, ways of gaining knowledge and the teaching methodology. The discussion in the Vimana Sthana centers on the different types of examination of the patient, mainly the ten-fold examination of the natural constitution (prakriti), vikriti (pathology) et al. Along with these examinations, there is a vivid description of the teaching methodology in the Ayurveda system of medicine with an emphasis on the friendly discussions. The fundamentals of research like the drug research and the five-fold research protocol are also conspicuous by their presence and find their widespread utility in the contemporary research arena. Thus, the Vimana Sthana provides ample knowledge to the seekers of Ayurveda knowledge and paves the way for research and standardization in this ancient holistic Indian System of medicine.

Excerpt

Table Of Contents


6

Chapter 1
Charaka Samhita
- An Introduction
The Ayurveda literature mainly the Charaka Samhita is a knowledge
encyclopaedia considered as the best amongst the major triad or the
brihattrayee. The other two are the Sushruta Samhita and the Ashtanga
Hridayam. The formation of Charaka Samhita per se signifies the concept of
literary research in Ayurveda.
The formation of the Charaka Samhita has been done in four stages:
a. The narrator Atreya ­ The available Charaka Samhita was narrated to
the seer Agnivesha by the seer Atreya. Thus the Guru Atreya laid down
the foundation of the greatest text of Ayurveda known as Charaka
Samhita. His period is believed to be around 1000 B.C. i.e. 3000 years
back.
b. The primary author, Agnivesha ­ The disciple of the teacher Atreya
and having a sharp intellect accredited for the creation of the first text of
the Ayurveda in a very concise form known as the tantra, the Agnivesha.
Thus the narrator Atreya and the disciple Agnivesha share the same page
in the history. The deliberations on the four limbs of treatment i.e.
Chikitsa Chatushpada in the lines of the Upanishads and the concept of
the wishes or desires is an indication of his might in the Ayurveda
knowledge.
c. The secondary author or the redactor, Charaka (2
nd
Century B.C.)
Charaka is one of the most well known names associated with Ayurveda.
One of the stalwarts of Ayurveda who has redacted the Agnivesha Tantra
and made it to the Sa
hita form known as Charaka Sahita. Charaka is
7

considered to be an incarnation of the lord of the serpents, Shesha. Also,
he is considered to be the community which was the branch of Krishna
Yajurveda. He is also believed to be a nomadic sage. The contributions of
Charaka include the description of the six categories, epistemology of the
school of Nyaya and the inclusion of the disciplinary regimen known as
Swasthavritta in Ayurveda parlance.
d. Dridhbala (4
th
century) ­ The final strata of the completion of the
Charaka Samhita is the addition of the chapters missing from the
erstwhile text redacted by the seer Charaka. Thus, the missing 41
chapters (17 of the Chikitsa Sthana, 12 of the Kalpa Sthana and 12 of the
Siddhi Sthana). The methodology used by the Dridhbala is the selective
and the collective methodology called the Unchha and Shila Vritti
respectively.
The classification of Charaka Samhita:
The Charaka Samhita is divided into eight sections or Sthana namely the
Sootra, Nidana, Vimana, Shareera, Indriya, Chikitsit, Kalpa Siddhi
Sthana respectively. The sequence of these sections is of great
significance as it is in tandem with the aims and objectives of the
indigenous system of medicine, Ayurveda. The first and foremost target is
the maintenance of health by following the Ayurveda system of life. The
methodology of Ayurveda living and the Basic doctrine of Ayurveda
which is its foundation are vividly explained in the first section or the
Sootra Sthana known as the `brain' of the Charaka Samhita .
The
essence of the knowledge of the whole text is extracted in its Sootra
Sthana. The whole treatise is directed by the Sootra Sthana. The
predominance of the Sootra Sthana can be gauged by its analogy to the
nectar. The Sootra Sthana is the nectar of knowledge and is the collection
8

of all the basics of Ayurveda medicine. All the three major treatises
namely the Charaka Samhita, Sushruta Samhita and the Ashtanga
Hridayam accord the highest importance to this first section called as the
Sootra Sthana. The Charaka Samhita sootra Sthana is unique as it has
been divided into quartets which is a group of four chapters, thus the total
of thirty chapters are categorized under the seven groups of four chapters
known as Sapta Chatushka (28 chapters) and the remaining two are the
collection of the information termed as the Sangraha dwaya.
These
quartets convey all the basic information of the Ayurveda system of
medicine but the information is in coded form which needs to be
deciphered in all its merit. This paper therefore presents an in depth
analysis of the quartet methodology of the Charaka Samhita with special
reference to the fundamentals of the science of life, Ayurveda.
The Nidana Sthana has eight chapters which detail the points of diagnosis
of a disease. The eight chapters are in line of the eight tissues. The Jwara
is the disease of the Rasa, the Raktapitta is the disease of the Rakta,
Gulma is the disease of the Mamsa, Prameha afflicts the Meda and so on.
The fundamentals of the diagnosis mentioned in this section are used in
the Ayurvedic understanding of the diseases hitherto unknown.
The Vimana Sthana is a special section of Charaka Samhita as it is
conspicuous by its absence in all other treatises of Ayurveda. The detailed
analysis of the Vimana Sthana is described in the coming chapters.
The Sharira
Sthana follows the Vimana Sthana. This section as the name
suggests promulgates on the various aspects of the birth and formation
and development of the body. The eight chapters of the Sharira Sthana
also known as the Ashraya Sthana deal with the detailed view of the
9

embryology, parturition, neonatal care along with the unique
philosophical description of the body made up of twenty ­ four elements,
the mind and the anatomical entities like the bones, organs-sub organs,
blood vessels et al.
Then the next is the Indriya or Arishta Sthana i.e. the section dealing
with the prognostic signs and symptoms. The twelve chapters describe
the signs of imminent death known as Arishta. These signs include the
signs of the five objects of the senses, the dreams et al. This section needs
a lot of research to be conducted as it has the potential of a possible
solution to the ever increasing menace of the untreatable disease
conditions and manifestations.
After the ascertainment of the disease condition, the physician starts the
treatment procedure. The mode of treatment is explained in the section
called Aushadha Sthana or the Chikitsa Sthana. There is unanimity on the
supremacy of the Chikitsa Sthana of the Charaka Samhita. The thirty
chapters Aushadha Sthana start with the lucid in-depth description of the
Rasayana and Vajikarana therapies. The Rasayana is analogous to the
modern day geriatrics and anti-oxidant therapies while the Vajikarana
postulates the remedy to the sexual disorders particularly the cases of
infertility or impotency. After these two chapters, the vivid description of
the disease with its line of treatment mainly the treatment principle has
been described. The diseases ranging from the jwara to the twenty
conditions related to the Gynaecology have been explained with their
unique treatment plan.
After the deliberations on the mode and principle of Ayurveda treatment,
the next section of eight chapters of the kalpa or Vikalpa Sthana deals
10

with the choice and preparation of the medicine in various combinations.
These combinations are mainly associated with the medicines of the
purification therapy or the Panchkarma.
The last section is the Siddhi Sthana of twelve chapters. Siddhi means the
successful accomplishment. Thus, the Siddhi Sthana deals with the
process and management of the untoward reactions or the complications
as may arise due to the faulty prescription or procedure of the
Panchkarma. In the last chapter the exposition of the cannons of
exposition i.e. tantrayuktis has been elaborated.
Thus from the above deliberation it is clear that the Charaka Samhita is the
foremost classic of Ayurveda acting as the beacon of light for the Ayurveda
academicians and practitioners. It is generally accepted that the more we read
and understand Charaka Samhita, the novelty in expansion of the knowledge
vistas is certain. The Charaka Samhita is the Ayurveda encyclopaedia as it has
the answers to the most of the health related problems of the society. The
harmony with the nature is the crux of discussion in the Charaka Samhita. The
unanimity between the man and the environment is the cause of successful
Ayurveda therapy. The 120 chapters of Charaka Samhita have a definite science
hidden in them which needs to be understood minutely in the present day
scientific light. The Charaka Samhita has an unfathomable capacity to answer
the contemporary intriguing medical questions.
Here an attempt has been made to understand one section namely the Vimana
Sthana of the Charaka Samhita in the scientific light. The Vimana Sthana is
unique section that has been taken as the knowledge and measurement unit.
11

Chapter 2
An Introduction to Vimana Sthana
As stated, the Vimana Sthana is a unique and detailed section having an
explanation contributed by Charaka as no other seer amongst the highly
regarded three major classics of Ayurveda describes the Vimana Sthana as a
separate section. Although the Bhela and kashyapa Samhita have a Vimana
Sthana but this section is either controversial or deficient. This section bears
great significance as the definition of Ayurveda per se includes the concept of
the measurement called as mana in Ayurveda parlance. The position of the
Vimana Sthana also bears significance as all the sections and chapters in
Charaka Samhita have a specific sequence in tandem with their utility in the
treatment or method of maintaining the health. The Vimana Sthana has been
positioned between the Nidana Sthana and the Sharira Sthana. The position
after the Nidana Sthana is valid as it is the confirmation of the need of the
measurement of the doshadi i.e.
dosha, desha, kala, bheshaja, sharira, sara,
ahara, sattva, satmya prakriti et.al. after the ascertainment of the diagnosis
described in the Nidana Sthana. The Vimana Sthana therefore is the specific
section dedicated to the measurement or the knowledge unit. The measurement
of the beneficial and non-beneficial is the base of Ayurveda methodology of
health maintenance and treatment of the disease. It is essential to have a proper
knowledge of the measurement as the later is the base of the standardization.
The process of the standardization of the Ayurveda components of the dosha et
al is necessary to pursue the research activity in Ayurveda. The research is the
facts supported with figures that involve the measurement which is the crux of
12

discussion in the Vimana Sthana. In fact, the eighth chapter of the Vimana
Sthana is the treasure of the Basic Principles of research in Ayurveda. Thus, the
Vimana Sthana of the Charaka Samhita is the foundation stone or the guiding
principle for the pursuance of the research activity in the contemporary
progressive but classical science of the Indian medicine,
Ayurveda.
The chapters of the Vimana Sthana and their abhidheya i.e. the topic of
discussion as knowledge units:
There are eight chapters of the Vimana Sthana of Charaka Samhita. The details
of them is tabulated below.
Name of the Chapter
Topic of discussion/Knowledge units
Rasa Vimana
-
Rasa, dravya, dosha vikara prabhava
-
The knowledge of the effect of the doshadi-
expected as well as unexpected.
-
Concept of the Vikritivishamasamaveta
prakritisamasamaveta
-
Conditional use of the three common medicines
namely the pippali. Kshara lavana.
-
Basic factors of dietetics or the ahara vidhi
visheshayatana.
Trividhakukshiya Vimana
-
Application of the dietetic factors.
-
Volume and quantity of food with its beneficial
and non-beneficial effects.
-
Unripe food/Ama with its diagnosis, types and
treatment principle.
-
Causative factor of disease with its measurement.
13

Janapadodhwamsaniya
Vimana
-
Epidemiology in Ayurveda
-
Common factors of disease
-
Man and environment (Ecological Considerations)
-
Non-judicial use of the resources by the human
being
-
Compared with the contemporary menace of the
pollution/climate change
Trividharogavishesha
Vijnaniya Vimana
-
Special knowledge of the diagnostic units
-
Application of the epistemology of philosophy
mainly the Nyaya.
-
Triad of the `Knowledge units' (
trividha jnana
samgraha)
Sroto Vimana
-
Vivid description of the pathways/chammels
termed as Srotasa.
-
Srotasa as the inevitable factors of disease.
Roganika Vimana
-
Knowledge of the disease groups with their
classification
-
Diagnostic factors of the main and supporting
causative factor of the dosha.
-
Diagnostic characters of the agni, dosha with their
treatment principles.
Vyadhitarupiya Vimana
-
Specific knowledge of the diseased w.s.r to their
mental strength.
-
Krimi Vijnana i.e. knowledge of the various
parasites/germs with their control.
Rogabhishagjitiya
Vimana
-
Knowledge and its examination.
-
The clear knowledge of the medicine.
14

-
The methods of the examination/pariksha.
-
Ten fold examination of the patient with its
measurement as pravara (high), madhya (medium)
and avara (low).
-
Basics of research activity in Ayurveda.
-
Importance and necessity of the examination/
research activity.
-
Classification of the drugs.
From the above table it becomes clear that the Vimana Sthana serves as a
treasure trove as it postulates the knowledge and the measurement units in the
Ayurveda system of medicine. A plethora of topics needed to be known by an
aspiring Ayurveda practitioner and the academician have been dealt with in
detail in this section which makes the Charaka Samhita as the complete text of
the Ayurveda system of medicine amongst all the available texts.
The measurement units of the weight, capacity (volume), length and time have
been explained and utilized to their potential in the Ayurveda system of
treatment of the disease. Thus, the mana i.e. measurement which is the most
significant factor of Ayurveda is vividly explained in the Vimana Sthana of the
Charaka Samhita. The knowledge of the measurement units have their
application in every aspect of the Ayurveda thinking which will be described in
the systematic study of various chapters ahead.
15

Chapter 3
Vimana Sthana and the basic principles of Ayurveda
Vimana Sthana is the treasure trove of the basic principles of Ayurveda. The
strong foundation of the Ayurveda system of medicine is based upon the
concept of the measurement described in the Vimana Sthana. The two aims of
Ayurveda i.e. the maintenance of health and the treatment of the disease are
achieved by following the Ayurveda lifestyle and the Ayurveda principles of
treatment. The Vimana Sthana is the knowledge unit and thus it becomes
mandatory to understand the various basic principles of Ayurveda promulgated
in the Vimana Sthana having application in the achievement of the goal of
healthy long life.
The definition of
siddhanta (principle in modern parlance) has been postulated
in the Vimana Sthana of the Charaka Samhita. The principle known as
Siddhaanta in Ayurveda signifies all that which is valid and true. The theory
that is demonstrated to be true valid after repeated examination by a number
of examiners is termed as Siddhanta/Principle. The Nyaya philosophy also
defines Siddhanta as the subject accepted after being validated through various
evidences. Thus the Vimana Sthana of the Charaka Samhita is full of the Basic
Principles of Ayurveda sans which the two aims of the eternal science of
Ayurveda cannot be achieved.
The Ayurveda treatises and Philosophy both accept the four types of
Siddhnta.
They are:
(a) The Sarvatantra Siddhanta (Widely approved principle) - The
Siddhanta approved by all the treatises is the Sarvatantra Siddhanta like
the presence of Nidana and Vyadhi.
16

Thus, the concepts of Panchamahabhoota Siddhanta, Roga-Rogi Pariksha
Siddhanta, Ayu Siddhanta, Dosha- Dhatu- Mala Siddhanta, Agni Siddhanta et
al is the Sarvatantra Siddhanta.
(b)The Pratitantra Siddhanta (Approved by a particular clan) -
The Siddhanta approved by a particular treatise/s but not widely agreed upon is
the Pratitantra Siddhanta like the approval of eight rasa by the others while six
rasa here. There is a difference of opinion between different authors.
The suggestions of the enumeration of Agni differ from one Acharya/Treatise to
the other as is the case with the theories regarding the first organ to develop in
the foetus.
These Siddhanta which differ from treatise to treatise are the Pratitantra
Siddhanta.
(c) The Adhikarana Siddhanta (Principle of reference) -
The topic/subject discussed under one Siddhanta implies the other unstated
topic/subject is categorized under the umbrella of Adhikarana Siddhanta like
the statement suggesting the inaction of the liberated soul suggests that there is
existence of the actions, their results and rebirths.
Like the sootra pertaining to the conditions of curability (sadhyata) of a disease
as the dushya and prakriti should not be the causative dosha. This sootra albeit
clearly mentions the conditions of curability of the disease, also implies that
there is existence of disease which has certain conditions of curability-
incurability based on the entities of body viz dosha, dushya, prakriti et al. These
Siddhanta having implied/inferred valid topics/subjects is termed as the
Adhikarana Siddhanta.
17

(d)The Abhyupagama Siddhanta (Accepted theory to be validated) -
The Abhyupagama Siddhanta is the theory which is not validated, explicated
and tested but accepted during a course of discussion like the narration of
supremacy of dravya, supremacy of Guna etc.
Therefore, it contradicts the definition of Siddhanta and shouldn't be classified
as Siddhanta. But, instead it is rightly placed as Siddhanta because it paves the
way for the formation of Siddhanta. The `untested theory/hypothesis' put forth
is tested and examined and if found true, becomes a Siddhanta. All the various
opinions/questions of Aacharyas regarding a particular matter of debate are
termed as the Abhyupagama Siddhanta.
Principles of Ayurveda dietetics
­ These principles include the deliberations on
the factors determining the beneficial or non-beneficial effects of the food. The
principles of dietetics include the concept of prakriti (nature of the food),
karana (transformation including the food processing), samyoga (combination
of food items), rashi (quantity of the food), desha (place of origin, development,
processing and consumption of the food), kala (time of food intake),
upayogasamstha (code of the food intake) and upayokta (consumer).These eight
factors are termed as the ashta aharavidhi visheshayatana.
Along with these eight factors, the whole concept of the proper methodology of
food intake like the consumption of the fresh food explained in the terms of
ushna (hot), unctuous, et al are very significant in dietetics in Ayurveda science.
The food is said to be the life (prana) in Ayurveda. The food is responsible for
development and maintenance of the body. Some of the seers like Kashyapa
call food as the Mahabhaishajya (great medicine).
18

Principles of diagnosis
­ The Vimana Sthana of the Charaka Samhita ponders
over all the aspects of Ayurveda diagnosis and treatment. The chapter five of the
Vimana Sthana namely the Srotovimana adhyaya is a guide to all the diagnostic
principles as the Ayurveda system of medicine ascribes the progression of
disease to the vitiation of the srotasa or the channels. This chapter presents an
in-depth analysis of the various definitions of the srotasa and their role in the
nutrition of the body as well as in the disease production. The causative factors
of the vitiation of the srotasa and their manifestations are explained in this
chapter.
Similarly, the concept of the Agni as the cause of disease when vitiated is also
taken care of in the Vimana Sthana. The chapter six namely the Roganeeka
Vimana postulates the four types of the factor of transformation i.e. agni as
teekshna (strong), manda (weak), sama (even) and vishama (uneven). Apart
from the sama which is the desired, the rest three represent a predominance of
one or the other dosha (the unit when vitiated is the potent and independent
cause of the disease). Ayurveda believes in the involvement of the agni as one
of the causative factors of the disease. Agni is indeed the factor of
transformation and thus its normalcy leads to a proper transformation i.e.
production of the desired and its transformation thereafter. Also, the Vimana
Sthana mentions diagnostic importance of the doshas. When there is an
involvement of the two or three doshas in a disease, the dosha which is
independent, manifests itself and is vitiated and pacified as per the classical
view is said to be the chief or the anubandhya while the other dosha/doshas
which are dependent, manifests in later stage and do not follow the classical line
of treatment is the anubandha or the supportive. This principle of diagnosis is
important in the nomenclature of the hitherto unknown diseases as the disease
should be named according to the major causative dosha.
19

The Vimana Sthana mentions three categories of people who are usually prone
to diseases i.e. they are generally suffering from ailments. Based on the
predominance of the dosha, they are termed as the Vatika (predominance of
Vata and therefore easily prone to the Vatika disorders), Paittika (predominance
of Pitta and therefore easily prone to the
Paittika disorders) and the
Shleshmalah (predominance of Kapha and therefore easily prone to the Kaphaja
disorders).
The chapter seven of the Vimana Sthana namely the Vyaadhitarupiya Vimana is
a further advancement of knowledge of the diagnosis as a mere appearance may
lead to faulty diagnosis. The chapter describes the two types of patients as the
first category is strong mentally and physically and can bear the pain. These
patients although suffering from a serious disease present their case as the
disease is trivial while the other category is the patients having a weak mental
built and therefore cannot bear slightest of pain. Such people make a trivial
complaint appear as the serious disease. These two categories are known as
guruvyadhita and laghuvyadhita respectively. This is significant in diagnosis as
the faulty diagnosis will definitely lead to the faulty treatment which may
aggravate the disease or suffering.
Likewise the Vyadhitarupiya Vimana also presents a new aspect of disease into
limelight which is the concept of worms/germs termed as krimi in Ayurveda.
Some scholars even compare this deliberation to the modern concept of
microorganisms and the parasites. This chapter of the Vimana Sthana describes
the types of krimi along with their characters and line of treatment.
Moreover, the clinical methods of diagnosis of a disease is also enunciated in
the Vimana Sthana as it presents the following examinations of the disease and
the patient:
20

a.
The trividha roga vijnaneeya adhyaya (chapter on the three specific
parameters of the examination of the disease) presents the applied aspect
of the epistemology of the Indian Philosophy. The three tools of
examination of a disease are the pratyaksha (direct observation),
anumana (inference) and the aptopadesha/shabda (authoritative
testimony). These three major tools of examination find their utility in the
diagnosis in every science of medicine. The direct observation deals with
the direct observation possible through the five sense organs. The
methods of physical examination involve the inspection, palpation,
auscultation and interrogation, all unthinkable sans the senses. The
inference or the anumana is the logical reasoning based upon the
established relationship of the cause and effect. The authoritative
testimony or the shabda/aptopadesha is the established and trustworthy
word which is approved and accepted by all. The renowned texts like the
Ayurveda classics and the religious scriptures are accepted in their might.
b.
The dasha vidha rogi pareeksha (tenfold examination of the diseased) ­
The tenfold examination of the diseased is the crux of the chapter eight of
the Vimana Sthana of Charaka Samhita namely the Rogabhishagjitiya
Vimana. This tenfold examination is done to assess the status of strength
of the dosha and life span. It includes the examination of :
i.
Prakriti (Inherent nature) ­ The concept of the prakriti or the
innate character or predisposition is a unique concept of the
Ayurveda philosophy. The Vimana Sthana chapter eight presents
an in-depth evaluation of the prakriti based on the qualities of the
constituent dosha. Although the concept of prakriti is available in
the sutra Sthana, the first section of the Charaka Samhita itself but
its detailed knowledge and evaluation is available in the Vimana
21

Details

Pages
Type of Edition
Erstausgabe
Year
2016
ISBN (PDF)
9783960675860
ISBN (Softcover)
9783960670865
File size
1.4 MB
Language
English
Publication date
2016 (September)
Keywords
Ayurveda Diagnostics Indian medicine Sushruta Samhita Ashtanga Hridayam Indian Philosophy Pariksha Sthana
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