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

Dadu, Vaibhav

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

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

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

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

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

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

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

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

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.

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

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.

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.

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.

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.

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.

(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).

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.

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:

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.

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 :

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

Details

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

Author

Dr. Vaibhav Dadu (Author)

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

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Author

Dr. Vaibhav Dadu (Author)