Charak Samhita

siva.sh/caraka-samhita/sutra-sthana/29/6

एवंवादिनं भगवन्तमात्रेयमग्निवेश उवाच- भगवंस्ते कथमस्माभिर्वेदितव्या भवेयुरिति ||६||

sanskrit

[Qualities of pranabhisara (who protects life forces)] Hearing this statement from Lord Atreya, Agnivesha enquires, “O! Lord! How can we identify them?

english translation

evaMvAdinaM bhagavantamAtreyamagniveza uvAca- bhagavaMste kathamasmAbhirveditavyA bhaveyuriti ||6||

hk transliteration

siva.sh/caraka-samhita/sutra-sthana/29/7

भगवानुवाच- य इमे कुलीनाः पर्यवदातश्रुताः परिदृष्टकर्माणो दक्षाः शुचयो जितहस्ता जितात्मानः सर्वोपकरणवन्तःसर्वेन्द्रियोपपन्नाः प्रकृतिज्ञाः प्रतिपत्तिज्ञाश्च ते ज्ञेयाः प्राणानामभिसरा हन्तारो रोगाणां; तथाविधा हि केवले शरीरज्ञानेशरीराभिनिर्वृत्तिज्ञाने प्रकृतिविकारज्ञाने च निःसंशयाः, सुखसाध्यकृच्छ्रसाध्ययाप्यप्रत्याख्येयानां च रोगाणांसमुत्थानपूर्वरूपलिङ्गवेदनोपशयविशेषज्ञाने व्यपगतसन्देहाः, त्रिविधस्यायुर्वेदसूत्रस्य ससङ्ग्रहव्याकरणस्यसत्रिविधौषधग्रामस्य प्रवक्तारः , पञ्चत्रिंशतो मूलफलानां चतुर्णां च स्नेहानां पञ्चानां च लवणानामष्टानां च मूत्राणामष्टानांच क्षीराणां क्षीरत्वग्वृक्षाणां च षण्णां शिरोविरेचनादेश्च पञ्चकर्माश्रयस्यौषधगणस्याष्टाविंशतेश्च यवागूनांद्वात्रिंशतश्चूर्णप्रदेहानां षण्णं च विरेचनशतानां पञ्चानां च कषायशतानां प्रयोक्तारः,स्वस्थवृत्तविहितभोजनपाननियमस्थानचङ्क्रमणशयनासनमात्राद्रव्याञ्जनधूमनावनाभ्यञ्जन-परिमार्जनवेगाविधारणविधारणव्यायामसात्म्येन्द्रियपरीक्षोपक्रमणसद्वृत्तकुशलाः , चतुष्पादोपगृहीते च भेषजे षोडशकलेसविनिश्चये सत्रिपर्येषणे सवातकलाकलज्ञाने व्यपगतसन्देहाः, चतुर्विधस्य च स्नेहस्य चतुर्विंशत्युपनयस्योपकल्पनीयस्य चतुःषष्टिपर्यन्तस्य च व्यवस्थापयितारः, बहुविधविधानयुक्तानां च स्नेह्यस्वेद्यवम्यविरेच्यविविधौषधोपचाराणां चकुशलाः, शिरोरोगादेर्दोषांशविकल्पजस्य च व्याधिसङ्ग्रहस्य सक्षयपिडकाविद्रधेस्त्रयाणां च शोफानांबहुविधशोफानुबन्धानामष्टचत्वारिंशतश्च रोगाधिकरणानां चत्वारिंशदुत्तरस्य च नानात्मजस्य व्याधिशतस्य तथाविगर्हितातिस्थूलातिकृशानां सहेतुलक्षणोपक्रमाणां स्वप्नस्य च हिताहितस्यास्वप्नातिस्वप्नस्य च सहेतूपक्रमस्य षण्णां चलङ्घनादीनामुपक्रमाणां सन्तर्पणापतर्पणजानां च रोगाणां सरूपप्रशमनानां शोणितजानां च व्याधीनां मदमूर्च्छायसन्न्यासानांच सकारणरूपौषधोपचाराणां कुशलाः, कुशलाश्चाहारविधिविनिश्चयस्य प्रकृत्याहिताहितानामाहारविकाराणामग्र्यसङ्ग्रहस्यासवानां च चतुरशीतेर्द्रव्यगुणकर्मविनिश्चयस्य रसानुरससंश्रयस्यसविकल्पवैरोधिकस्य द्वादशवर्गाश्रयस्य चान्नपानस्य सगुणप्रभावस्य सानुपानगुणस्य नवविधस्यार्थसङ्ग्रहस्याहारगतेश्चहिताहितोपयोगविशेषात्मकस्य च शुभाशुभविशेषस्य धात्वाश्रयाणां च रोगाणां सौषधसङ्ग्रहाणां दशानां च प्राणायतनानां यं चवक्ष्याम्यर्थेदशमहामूलीये त्रिंशत्तमाध्याये तत्र च कृत्स्नस्य तन्त्रोद्देशलक्षणस्य तन्त्रस्य चग्रहणधारणविज्ञानप्रयोगकर्मकार्यकालकर्तृकरणकुशलाः , कुशलाश्च स्मृतिमतिशास्त्रयुक्तिज्ञानस्यात्मनःशीलगुणैरविसंवादनेन च सम्पादनेन सर्वप्राणिषु चेतसो मैत्रस्य मातापितृभ्रातृबन्धुवत्, एवंयुक्ता भवन्त्यग्निवेश!प्राणानामभिसरा हन्तारो रोगाणामिति ||७||

sanskrit

Then the Lord spoke - The one who is of eminent descent, reputed for skills in science and art of medicine, with adequate practical exposure, intelligent, adept, thinking benevolently, clean, who is in full control of his hands and able to perform therapeutic maneuvers, extremely skilled with his hands, having control over himself and the senses, possessing all necessary tools, possessing all sense organs, having adequate knowledge about the normal functions of the human body, and the ability to act as the situation demands. Besides these, a pranabhisara should possess the following skills: 1. Indisputable knowledge about the following: 1.1. Knowledge of the human body, knowledge of the growth and development of the human body, knowledge of the physiological and pathological states of the human being; 2. Clear knowledge without any doubts regarding: 2.1. Diseases that are easily curable, curable with difficulty, managed by palliative care and incurable diseases to be treated only after informing about the consequences 3. Specific knowledge of etiology, prodromal symptoms, signs and symptoms and response to treatments for effective disease management 4. The ability to explain: 4.1. The threefold essence of Ayurveda in the form of etiology, symptomatology, and treatments in both concise and elaborate manner 4.2. The threefold treatment in the form of rational, religious and spiritual interventions. 5. Ability to clinically administer the thirty-five types of roots and fruits, four types of fats, five types of salts, eight types of urine, eight types of milk and laticiferous bark trees, six categories of medicines helpful in the five procedures like nasal errhines for cranial purge, twenty-eight types of medicated gruel, the thirty types of ointment powders, the five hundred herbs for decoctions. 6. Having practical knowledge of foods, drinks, dietary rules, guidelines for standing, walking, sleeping, sitting, quantity, properties of substances, eye salve, medicated smoking, nasal medication, oil application, massage, attending to the natural urges, being in control of the emotional urges, exercise, habituations, the examination and regulation of sensory and motor organs and good conduct. 7. Having doubtless knowledge of treatment comprising of four aspects (of healthcare) and sixteen qualities, diagnosis, the three pursuits of life, wealth and afterlife, the minute qualities of vata and the other two dosha, 8. Having the ability to compute and fix the four types of fats, their combinations ranging from twenty-four to sixty-four, 9. Expertise in the multifaceted application of the various medicinal formulations for oleation, fomentation, emesis and purgation. 10. Expertise in the knowledge of etiology, symptomatology and treatment of the group of diseases beginning with those afflicting the head, including, wasting, skin eruptions, abscess, the three types of edema and the various diseases that develop as a sequel to it numbering forty-eight, the forty diseases mentioned after that, the diseases caused by the dosha exclusively, numbering one hundred and the group of despicable individuals who are extremely obese or thin and so on. 11. Expertise in the knowledge of sleep, what is wholesome and unwholesome of sleep, the causes and treatment of insomnia and excessive sleep, the six treatment protocols beginning with depletion and so on, the diseases caused by hyper nutrition and hyponutrition, with knowledge of symptomatology and treatments, along with diseases of the blood and intoxication, fainting and coma with knowledge of etiology, symptomatology and treatment. 12. Expertise in prescribing the dietary regimens, the knowledge about the natural properties of food substances in terms of their wholesomeness and unwholesomeness as well the various food preparations, the items that are foremost in their respective domains of use, the eighty-four types of fermented preparations, the skill to determine the properties and pharmacological actions of substances, the various permutations and combinations of tastes and aftertastes of substances, the properties and utility of the foods and drinks described in twelve groups, the properties of the after drinks, the properties of the nine different parts of the various parts of the food sources, the fate of the various types of food that is consumed, the desirable and undesirable outcomes related to its wholesome and unwholesome use, the diseases that are seated in the tissues of the structural supports of the body along with the full array of medications, the ten principal seats of the life processes, and what will be explained further in the thirtieth chapter on the ten great vessels that emanate from the heart, the topics and definitions elaborated in the text, ability to grasp, retain, understand the meaning, practice, implement various treatment procedures, achieve the goal of balance of the body elements, understanding the right opportunity for treatment, skill as a physician, knowledge of the medicines, and 13. (endowed with) memory, technical intelligence, applied knowledge of the sciences, being of good conduct, not contradicting oneself and acquiring thereby the mental friendship of all living beings like the relationship with one's mother, father, kith, and kin. These are the characteristics, O Agnivesha, of the companions of the life forces, and the eliminators of diseases.

english translation

bhagavAnuvAca- ya ime kulInAH paryavadAtazrutAH paridRSTakarmANo dakSAH zucayo jitahastA jitAtmAnaH sarvopakaraNavantaHsarvendriyopapannAH prakRtijJAH pratipattijJAzca te jJeyAH prANAnAmabhisarA hantAro rogANAM; tathAvidhA hi kevale zarIrajJAnezarIrAbhinirvRttijJAne prakRtivikArajJAne ca niHsaMzayAH, sukhasAdhyakRcchrasAdhyayApyapratyAkhyeyAnAM ca rogANAMsamutthAnapUrvarUpaliGgavedanopazayavizeSajJAne vyapagatasandehAH, trividhasyAyurvedasUtrasya sasaGgrahavyAkaraNasyasatrividhauSadhagrAmasya pravaktAraH , paJcatriMzato mUlaphalAnAM caturNAM ca snehAnAM paJcAnAM ca lavaNAnAmaSTAnAM ca mUtrANAmaSTAnAMca kSIrANAM kSIratvagvRkSANAM ca SaNNAM zirovirecanAdezca paJcakarmAzrayasyauSadhagaNasyASTAviMzatezca yavAgUnAMdvAtriMzatazcUrNapradehAnAM SaNNaM ca virecanazatAnAM paJcAnAM ca kaSAyazatAnAM prayoktAraH,svasthavRttavihitabhojanapAnaniyamasthAnacaGkramaNazayanAsanamAtrAdravyAJjanadhUmanAvanAbhyaJjana-parimArjanavegAvidhAraNavidhAraNavyAyAmasAtmyendriyaparIkSopakramaNasadvRttakuzalAH , catuSpAdopagRhIte ca bheSaje SoDazakalesavinizcaye satriparyeSaNe savAtakalAkalajJAne vyapagatasandehAH, caturvidhasya ca snehasya caturviMzatyupanayasyopakalpanIyasya catuHSaSTiparyantasya ca vyavasthApayitAraH, bahuvidhavidhAnayuktAnAM ca snehyasvedyavamyavirecyavividhauSadhopacArANAM cakuzalAH, zirorogAderdoSAMzavikalpajasya ca vyAdhisaGgrahasya sakSayapiDakAvidradhestrayANAM ca zophAnAMbahuvidhazophAnubandhAnAmaSTacatvAriMzatazca rogAdhikaraNAnAM catvAriMzaduttarasya ca nAnAtmajasya vyAdhizatasya tathAvigarhitAtisthUlAtikRzAnAM sahetulakSaNopakramANAM svapnasya ca hitAhitasyAsvapnAtisvapnasya ca sahetUpakramasya SaNNAM calaGghanAdInAmupakramANAM santarpaNApatarpaNajAnAM ca rogANAM sarUpaprazamanAnAM zoNitajAnAM ca vyAdhInAM madamUrcchAyasannyAsAnAMca sakAraNarUpauSadhopacArANAM kuzalAH, kuzalAzcAhAravidhivinizcayasya prakRtyAhitAhitAnAmAhAravikArANAmagryasaGgrahasyAsavAnAM ca caturazIterdravyaguNakarmavinizcayasya rasAnurasasaMzrayasyasavikalpavairodhikasya dvAdazavargAzrayasya cAnnapAnasya saguNaprabhAvasya sAnupAnaguNasya navavidhasyArthasaGgrahasyAhAragatezcahitAhitopayogavizeSAtmakasya ca zubhAzubhavizeSasya dhAtvAzrayANAM ca rogANAM sauSadhasaGgrahANAM dazAnAM ca prANAyatanAnAM yaM cavakSyAmyarthedazamahAmUlIye triMzattamAdhyAye tatra ca kRtsnasya tantroddezalakSaNasya tantrasya cagrahaNadhAraNavijJAnaprayogakarmakAryakAlakartRkaraNakuzalAH , kuzalAzca smRtimatizAstrayuktijJAnasyAtmanaHzIlaguNairavisaMvAdanena ca sampAdanena sarvaprANiSu cetaso maitrasya mAtApitRbhrAtRbandhuvat, evaMyuktA bhavantyagniveza!prANAnAmabhisarA hantAro rogANAmiti ||7||

hk transliteration

siva.sh/caraka-samhita/sutra-sthana/29/8

अतो विपरीता रोगाणामभिसरा हन्तारः प्राणानां, भिषक्छद्मप्रतिच्छन्नाः कण्टकभूता लोकस्य प्रतिरूपकसधर्माणो राज्ञांप्रमादाच्चरन्ति राष्ट्राणि ||८||

sanskrit

[Characteristics of rogabhisara (who creates diseases and destroys life forces)] Contrary to this are the companions of disease, the killers of the life process, wearing the mask of a physician like a charlatan roams the country owing to the oversight of the King.

english translation

ato viparItA rogANAmabhisarA hantAraH prANAnAM, bhiSakchadmapraticchannAH kaNTakabhUtA lokasya pratirUpakasadharmANo rAjJAMpramAdAccaranti rASTrANi ||8||

hk transliteration

siva.sh/caraka-samhita/sutra-sthana/29/9

तेषामिदं विशेषविज्ञानं भवति- अत्यर्थं वैद्यवेशेन श्लाघमाना विशिखान्तरमनुचरन्ति कर्मलोभात्, श्रुत्वा चकस्यचिदातुर्यमभितः परिपतन्ति, संश्रवणे चास्यात्मनो वैद्यगुणानुच्चैर्वदन्ति, यश्चास्य वैद्यः प्रतिकर्म करोति तस्य चदोषान्मुहुर्मुहुरुदाहरन्ति, आतुरमित्राणि च प्रहर्षणोपजापोपसेवादिभिरिच्छन्त्यात्मीकर्तुं, स्वल्पेच्छुतां चात्मनः ख्यापयन्ति,कर्म चासाद्य मुहुर्मुहुरवलोकयन्ति दाक्ष्येणाज्ञानमात्मनः प्रच्छादयितुकामाः, व्याधिं चापावर्तयितुमशक्नुवतोव्याधितमेवानुपकरणमपरिचारकमनात्मवन्तमुपदिशन्ति , अन्तगतं चैनमभिसमीक्ष्यान्यमाश्रयन्ति देशमपदेशमात्मनःकृत्वा, प्राकृतजनसन्निपाते चात्मनः कौशलमकुशलवद्वर्णयन्ति, अधीरवच्च धैर्यमपवदन्ति धीराणां, विद्वज्जनसन्निपातं(चाभिसमीक्ष्य) प्रतिभयमिव कान्तारमध्वगाः परिहरन्ति दूरात्, यश्चैषां कश्चित् सूत्रावयवो भवत्युपयुक्तस्तमप्रकृतेप्रकृतान्तरे वा सततमुदाहरन्ति, न चानुयोगमिच्छन्त्यनुयोक्तुं वा, मृत्योरिव चानुयोगादुद्विजन्ते, न चैषामाचार्यः शिष्यःसब्रह्मचारी वैवादिको वा कश्चित् प्रज्ञायत इति ||९||

sanskrit

The specific characteristics of such people are given below - Prompted by the greed to find a vocation for themselves, these persons make self-boosting claims about their medical skills and engage in some clinical practice. When they hear that someone is sick, they present themselves and make themselves heard, announcing their qualities as a physician in loud voices. They also make it a point to repeatedly highlight the faults of the physician who retaliates or becomes a competition for them. They try to befriend the associates and friends of the patients by making them happy, praising them and also serving them. They also emphasize that they expect very little for the services rendered. When they are confronted with a situation in which they have to function as a physician, they look here and there frantically trying to cover up their ignorance. Being unable to manage the disease, they blame the patient by saying that they do not have the necessary tools, or do not have assistants or are not disciplined. When the patient shows sign of succumbing to the disease, they relocate to another place excusing themselves. Amongst the common people, they brag about their skills in a contradictory manner revealing their lack of skills, exposing themselves as cowards, they downgrade the courage of the valiant persons. But when they see knowledgeable people, they move out of their way to avoid a confrontation just as wayfarers avoid thick forests out of fear. Whatever concepts they know, they constantly refer to them in inappropriate or altogether different contexts. They are fearful of any questions. They fear questions like death. Moreover, it is not possible to get any information about their teachers, disciples or colleagues or if mentioned, it is controversial.

english translation

teSAmidaM vizeSavijJAnaM bhavati- atyarthaM vaidyavezena zlAghamAnA vizikhAntaramanucaranti karmalobhAt, zrutvA cakasyacidAturyamabhitaH paripatanti, saMzravaNe cAsyAtmano vaidyaguNAnuccairvadanti, yazcAsya vaidyaH pratikarma karoti tasya cadoSAnmuhurmuhurudAharanti, AturamitrANi ca praharSaNopajApopasevAdibhiricchantyAtmIkartuM, svalpecchutAM cAtmanaH khyApayanti,karma cAsAdya muhurmuhuravalokayanti dAkSyeNAjJAnamAtmanaH pracchAdayitukAmAH, vyAdhiM cApAvartayitumazaknuvatovyAdhitamevAnupakaraNamaparicArakamanAtmavantamupadizanti , antagataM cainamabhisamIkSyAnyamAzrayanti dezamapadezamAtmanaHkRtvA, prAkRtajanasannipAte cAtmanaH kauzalamakuzalavadvarNayanti, adhIravacca dhairyamapavadanti dhIrANAM, vidvajjanasannipAtaM(cAbhisamIkSya) pratibhayamiva kAntAramadhvagAH pariharanti dUrAt, yazcaiSAM kazcit sUtrAvayavo bhavatyupayuktastamaprakRteprakRtAntare vA satatamudAharanti, na cAnuyogamicchantyanuyoktuM vA, mRtyoriva cAnuyogAdudvijante, na caiSAmAcAryaH ziSyaHsabrahmacArI vaivAdiko vA kazcit prajJAyata iti ||9||

hk transliteration

siva.sh/caraka-samhita/sutra-sthana/29/10

भवन्ति चात्र- भिषक्छद्म प्रविश्यैवं व्याधितांस्तर्कयन्ति ये| वीतंसमिव संश्रित्य वने शाकुन्तिका द्विजान् ||१०||

sanskrit

[Social hazards from quackery] It has also been said - Having adorned the mask of a physician, they move about trying to trap patients like bird catchers moving in the forests with cages in their hands.

english translation

bhavanti cAtra- bhiSakchadma pravizyaivaM vyAdhitAMstarkayanti ye| vItaMsamiva saMzritya vane zAkuntikA dvijAn ||10||

hk transliteration

siva.sh/caraka-samhita/sutra-sthana/29/6

एवंवादिनं भगवन्तमात्रेयमग्निवेश उवाच- भगवंस्ते कथमस्माभिर्वेदितव्या भवेयुरिति ||६||

sanskrit

[Qualities of pranabhisara (who protects life forces)] Hearing this statement from Lord Atreya, Agnivesha enquires, “O! Lord! How can we identify them?

english translation

evaMvAdinaM bhagavantamAtreyamagniveza uvAca- bhagavaMste kathamasmAbhirveditavyA bhaveyuriti ||6||

hk transliteration

siva.sh/caraka-samhita/sutra-sthana/29/7

भगवानुवाच- य इमे कुलीनाः पर्यवदातश्रुताः परिदृष्टकर्माणो दक्षाः शुचयो जितहस्ता जितात्मानः सर्वोपकरणवन्तःसर्वेन्द्रियोपपन्नाः प्रकृतिज्ञाः प्रतिपत्तिज्ञाश्च ते ज्ञेयाः प्राणानामभिसरा हन्तारो रोगाणां; तथाविधा हि केवले शरीरज्ञानेशरीराभिनिर्वृत्तिज्ञाने प्रकृतिविकारज्ञाने च निःसंशयाः, सुखसाध्यकृच्छ्रसाध्ययाप्यप्रत्याख्येयानां च रोगाणांसमुत्थानपूर्वरूपलिङ्गवेदनोपशयविशेषज्ञाने व्यपगतसन्देहाः, त्रिविधस्यायुर्वेदसूत्रस्य ससङ्ग्रहव्याकरणस्यसत्रिविधौषधग्रामस्य प्रवक्तारः , पञ्चत्रिंशतो मूलफलानां चतुर्णां च स्नेहानां पञ्चानां च लवणानामष्टानां च मूत्राणामष्टानांच क्षीराणां क्षीरत्वग्वृक्षाणां च षण्णां शिरोविरेचनादेश्च पञ्चकर्माश्रयस्यौषधगणस्याष्टाविंशतेश्च यवागूनांद्वात्रिंशतश्चूर्णप्रदेहानां षण्णं च विरेचनशतानां पञ्चानां च कषायशतानां प्रयोक्तारः,स्वस्थवृत्तविहितभोजनपाननियमस्थानचङ्क्रमणशयनासनमात्राद्रव्याञ्जनधूमनावनाभ्यञ्जन-परिमार्जनवेगाविधारणविधारणव्यायामसात्म्येन्द्रियपरीक्षोपक्रमणसद्वृत्तकुशलाः , चतुष्पादोपगृहीते च भेषजे षोडशकलेसविनिश्चये सत्रिपर्येषणे सवातकलाकलज्ञाने व्यपगतसन्देहाः, चतुर्विधस्य च स्नेहस्य चतुर्विंशत्युपनयस्योपकल्पनीयस्य चतुःषष्टिपर्यन्तस्य च व्यवस्थापयितारः, बहुविधविधानयुक्तानां च स्नेह्यस्वेद्यवम्यविरेच्यविविधौषधोपचाराणां चकुशलाः, शिरोरोगादेर्दोषांशविकल्पजस्य च व्याधिसङ्ग्रहस्य सक्षयपिडकाविद्रधेस्त्रयाणां च शोफानांबहुविधशोफानुबन्धानामष्टचत्वारिंशतश्च रोगाधिकरणानां चत्वारिंशदुत्तरस्य च नानात्मजस्य व्याधिशतस्य तथाविगर्हितातिस्थूलातिकृशानां सहेतुलक्षणोपक्रमाणां स्वप्नस्य च हिताहितस्यास्वप्नातिस्वप्नस्य च सहेतूपक्रमस्य षण्णां चलङ्घनादीनामुपक्रमाणां सन्तर्पणापतर्पणजानां च रोगाणां सरूपप्रशमनानां शोणितजानां च व्याधीनां मदमूर्च्छायसन्न्यासानांच सकारणरूपौषधोपचाराणां कुशलाः, कुशलाश्चाहारविधिविनिश्चयस्य प्रकृत्याहिताहितानामाहारविकाराणामग्र्यसङ्ग्रहस्यासवानां च चतुरशीतेर्द्रव्यगुणकर्मविनिश्चयस्य रसानुरससंश्रयस्यसविकल्पवैरोधिकस्य द्वादशवर्गाश्रयस्य चान्नपानस्य सगुणप्रभावस्य सानुपानगुणस्य नवविधस्यार्थसङ्ग्रहस्याहारगतेश्चहिताहितोपयोगविशेषात्मकस्य च शुभाशुभविशेषस्य धात्वाश्रयाणां च रोगाणां सौषधसङ्ग्रहाणां दशानां च प्राणायतनानां यं चवक्ष्याम्यर्थेदशमहामूलीये त्रिंशत्तमाध्याये तत्र च कृत्स्नस्य तन्त्रोद्देशलक्षणस्य तन्त्रस्य चग्रहणधारणविज्ञानप्रयोगकर्मकार्यकालकर्तृकरणकुशलाः , कुशलाश्च स्मृतिमतिशास्त्रयुक्तिज्ञानस्यात्मनःशीलगुणैरविसंवादनेन च सम्पादनेन सर्वप्राणिषु चेतसो मैत्रस्य मातापितृभ्रातृबन्धुवत्, एवंयुक्ता भवन्त्यग्निवेश!प्राणानामभिसरा हन्तारो रोगाणामिति ||७||

sanskrit

Then the Lord spoke - The one who is of eminent descent, reputed for skills in science and art of medicine, with adequate practical exposure, intelligent, adept, thinking benevolently, clean, who is in full control of his hands and able to perform therapeutic maneuvers, extremely skilled with his hands, having control over himself and the senses, possessing all necessary tools, possessing all sense organs, having adequate knowledge about the normal functions of the human body, and the ability to act as the situation demands. Besides these, a pranabhisara should possess the following skills: 1. Indisputable knowledge about the following: 1.1. Knowledge of the human body, knowledge of the growth and development of the human body, knowledge of the physiological and pathological states of the human being; 2. Clear knowledge without any doubts regarding: 2.1. Diseases that are easily curable, curable with difficulty, managed by palliative care and incurable diseases to be treated only after informing about the consequences 3. Specific knowledge of etiology, prodromal symptoms, signs and symptoms and response to treatments for effective disease management 4. The ability to explain: 4.1. The threefold essence of Ayurveda in the form of etiology, symptomatology, and treatments in both concise and elaborate manner 4.2. The threefold treatment in the form of rational, religious and spiritual interventions. 5. Ability to clinically administer the thirty-five types of roots and fruits, four types of fats, five types of salts, eight types of urine, eight types of milk and laticiferous bark trees, six categories of medicines helpful in the five procedures like nasal errhines for cranial purge, twenty-eight types of medicated gruel, the thirty types of ointment powders, the five hundred herbs for decoctions. 6. Having practical knowledge of foods, drinks, dietary rules, guidelines for standing, walking, sleeping, sitting, quantity, properties of substances, eye salve, medicated smoking, nasal medication, oil application, massage, attending to the natural urges, being in control of the emotional urges, exercise, habituations, the examination and regulation of sensory and motor organs and good conduct. 7. Having doubtless knowledge of treatment comprising of four aspects (of healthcare) and sixteen qualities, diagnosis, the three pursuits of life, wealth and afterlife, the minute qualities of vata and the other two dosha, 8. Having the ability to compute and fix the four types of fats, their combinations ranging from twenty-four to sixty-four, 9. Expertise in the multifaceted application of the various medicinal formulations for oleation, fomentation, emesis and purgation. 10. Expertise in the knowledge of etiology, symptomatology and treatment of the group of diseases beginning with those afflicting the head, including, wasting, skin eruptions, abscess, the three types of edema and the various diseases that develop as a sequel to it numbering forty-eight, the forty diseases mentioned after that, the diseases caused by the dosha exclusively, numbering one hundred and the group of despicable individuals who are extremely obese or thin and so on. 11. Expertise in the knowledge of sleep, what is wholesome and unwholesome of sleep, the causes and treatment of insomnia and excessive sleep, the six treatment protocols beginning with depletion and so on, the diseases caused by hyper nutrition and hyponutrition, with knowledge of symptomatology and treatments, along with diseases of the blood and intoxication, fainting and coma with knowledge of etiology, symptomatology and treatment. 12. Expertise in prescribing the dietary regimens, the knowledge about the natural properties of food substances in terms of their wholesomeness and unwholesomeness as well the various food preparations, the items that are foremost in their respective domains of use, the eighty-four types of fermented preparations, the skill to determine the properties and pharmacological actions of substances, the various permutations and combinations of tastes and aftertastes of substances, the properties and utility of the foods and drinks described in twelve groups, the properties of the after drinks, the properties of the nine different parts of the various parts of the food sources, the fate of the various types of food that is consumed, the desirable and undesirable outcomes related to its wholesome and unwholesome use, the diseases that are seated in the tissues of the structural supports of the body along with the full array of medications, the ten principal seats of the life processes, and what will be explained further in the thirtieth chapter on the ten great vessels that emanate from the heart, the topics and definitions elaborated in the text, ability to grasp, retain, understand the meaning, practice, implement various treatment procedures, achieve the goal of balance of the body elements, understanding the right opportunity for treatment, skill as a physician, knowledge of the medicines, and 13. (endowed with) memory, technical intelligence, applied knowledge of the sciences, being of good conduct, not contradicting oneself and acquiring thereby the mental friendship of all living beings like the relationship with one's mother, father, kith, and kin. These are the characteristics, O Agnivesha, of the companions of the life forces, and the eliminators of diseases.

english translation

bhagavAnuvAca- ya ime kulInAH paryavadAtazrutAH paridRSTakarmANo dakSAH zucayo jitahastA jitAtmAnaH sarvopakaraNavantaHsarvendriyopapannAH prakRtijJAH pratipattijJAzca te jJeyAH prANAnAmabhisarA hantAro rogANAM; tathAvidhA hi kevale zarIrajJAnezarIrAbhinirvRttijJAne prakRtivikArajJAne ca niHsaMzayAH, sukhasAdhyakRcchrasAdhyayApyapratyAkhyeyAnAM ca rogANAMsamutthAnapUrvarUpaliGgavedanopazayavizeSajJAne vyapagatasandehAH, trividhasyAyurvedasUtrasya sasaGgrahavyAkaraNasyasatrividhauSadhagrAmasya pravaktAraH , paJcatriMzato mUlaphalAnAM caturNAM ca snehAnAM paJcAnAM ca lavaNAnAmaSTAnAM ca mUtrANAmaSTAnAMca kSIrANAM kSIratvagvRkSANAM ca SaNNAM zirovirecanAdezca paJcakarmAzrayasyauSadhagaNasyASTAviMzatezca yavAgUnAMdvAtriMzatazcUrNapradehAnAM SaNNaM ca virecanazatAnAM paJcAnAM ca kaSAyazatAnAM prayoktAraH,svasthavRttavihitabhojanapAnaniyamasthAnacaGkramaNazayanAsanamAtrAdravyAJjanadhUmanAvanAbhyaJjana-parimArjanavegAvidhAraNavidhAraNavyAyAmasAtmyendriyaparIkSopakramaNasadvRttakuzalAH , catuSpAdopagRhIte ca bheSaje SoDazakalesavinizcaye satriparyeSaNe savAtakalAkalajJAne vyapagatasandehAH, caturvidhasya ca snehasya caturviMzatyupanayasyopakalpanIyasya catuHSaSTiparyantasya ca vyavasthApayitAraH, bahuvidhavidhAnayuktAnAM ca snehyasvedyavamyavirecyavividhauSadhopacArANAM cakuzalAH, zirorogAderdoSAMzavikalpajasya ca vyAdhisaGgrahasya sakSayapiDakAvidradhestrayANAM ca zophAnAMbahuvidhazophAnubandhAnAmaSTacatvAriMzatazca rogAdhikaraNAnAM catvAriMzaduttarasya ca nAnAtmajasya vyAdhizatasya tathAvigarhitAtisthUlAtikRzAnAM sahetulakSaNopakramANAM svapnasya ca hitAhitasyAsvapnAtisvapnasya ca sahetUpakramasya SaNNAM calaGghanAdInAmupakramANAM santarpaNApatarpaNajAnAM ca rogANAM sarUpaprazamanAnAM zoNitajAnAM ca vyAdhInAM madamUrcchAyasannyAsAnAMca sakAraNarUpauSadhopacArANAM kuzalAH, kuzalAzcAhAravidhivinizcayasya prakRtyAhitAhitAnAmAhAravikArANAmagryasaGgrahasyAsavAnAM ca caturazIterdravyaguNakarmavinizcayasya rasAnurasasaMzrayasyasavikalpavairodhikasya dvAdazavargAzrayasya cAnnapAnasya saguNaprabhAvasya sAnupAnaguNasya navavidhasyArthasaGgrahasyAhAragatezcahitAhitopayogavizeSAtmakasya ca zubhAzubhavizeSasya dhAtvAzrayANAM ca rogANAM sauSadhasaGgrahANAM dazAnAM ca prANAyatanAnAM yaM cavakSyAmyarthedazamahAmUlIye triMzattamAdhyAye tatra ca kRtsnasya tantroddezalakSaNasya tantrasya cagrahaNadhAraNavijJAnaprayogakarmakAryakAlakartRkaraNakuzalAH , kuzalAzca smRtimatizAstrayuktijJAnasyAtmanaHzIlaguNairavisaMvAdanena ca sampAdanena sarvaprANiSu cetaso maitrasya mAtApitRbhrAtRbandhuvat, evaMyuktA bhavantyagniveza!prANAnAmabhisarA hantAro rogANAmiti ||7||

hk transliteration

siva.sh/caraka-samhita/sutra-sthana/29/8

अतो विपरीता रोगाणामभिसरा हन्तारः प्राणानां, भिषक्छद्मप्रतिच्छन्नाः कण्टकभूता लोकस्य प्रतिरूपकसधर्माणो राज्ञांप्रमादाच्चरन्ति राष्ट्राणि ||८||

sanskrit

[Characteristics of rogabhisara (who creates diseases and destroys life forces)] Contrary to this are the companions of disease, the killers of the life process, wearing the mask of a physician like a charlatan roams the country owing to the oversight of the King.

english translation

ato viparItA rogANAmabhisarA hantAraH prANAnAM, bhiSakchadmapraticchannAH kaNTakabhUtA lokasya pratirUpakasadharmANo rAjJAMpramAdAccaranti rASTrANi ||8||

hk transliteration

siva.sh/caraka-samhita/sutra-sthana/29/9

तेषामिदं विशेषविज्ञानं भवति- अत्यर्थं वैद्यवेशेन श्लाघमाना विशिखान्तरमनुचरन्ति कर्मलोभात्, श्रुत्वा चकस्यचिदातुर्यमभितः परिपतन्ति, संश्रवणे चास्यात्मनो वैद्यगुणानुच्चैर्वदन्ति, यश्चास्य वैद्यः प्रतिकर्म करोति तस्य चदोषान्मुहुर्मुहुरुदाहरन्ति, आतुरमित्राणि च प्रहर्षणोपजापोपसेवादिभिरिच्छन्त्यात्मीकर्तुं, स्वल्पेच्छुतां चात्मनः ख्यापयन्ति,कर्म चासाद्य मुहुर्मुहुरवलोकयन्ति दाक्ष्येणाज्ञानमात्मनः प्रच्छादयितुकामाः, व्याधिं चापावर्तयितुमशक्नुवतोव्याधितमेवानुपकरणमपरिचारकमनात्मवन्तमुपदिशन्ति , अन्तगतं चैनमभिसमीक्ष्यान्यमाश्रयन्ति देशमपदेशमात्मनःकृत्वा, प्राकृतजनसन्निपाते चात्मनः कौशलमकुशलवद्वर्णयन्ति, अधीरवच्च धैर्यमपवदन्ति धीराणां, विद्वज्जनसन्निपातं(चाभिसमीक्ष्य) प्रतिभयमिव कान्तारमध्वगाः परिहरन्ति दूरात्, यश्चैषां कश्चित् सूत्रावयवो भवत्युपयुक्तस्तमप्रकृतेप्रकृतान्तरे वा सततमुदाहरन्ति, न चानुयोगमिच्छन्त्यनुयोक्तुं वा, मृत्योरिव चानुयोगादुद्विजन्ते, न चैषामाचार्यः शिष्यःसब्रह्मचारी वैवादिको वा कश्चित् प्रज्ञायत इति ||९||

sanskrit

The specific characteristics of such people are given below - Prompted by the greed to find a vocation for themselves, these persons make self-boosting claims about their medical skills and engage in some clinical practice. When they hear that someone is sick, they present themselves and make themselves heard, announcing their qualities as a physician in loud voices. They also make it a point to repeatedly highlight the faults of the physician who retaliates or becomes a competition for them. They try to befriend the associates and friends of the patients by making them happy, praising them and also serving them. They also emphasize that they expect very little for the services rendered. When they are confronted with a situation in which they have to function as a physician, they look here and there frantically trying to cover up their ignorance. Being unable to manage the disease, they blame the patient by saying that they do not have the necessary tools, or do not have assistants or are not disciplined. When the patient shows sign of succumbing to the disease, they relocate to another place excusing themselves. Amongst the common people, they brag about their skills in a contradictory manner revealing their lack of skills, exposing themselves as cowards, they downgrade the courage of the valiant persons. But when they see knowledgeable people, they move out of their way to avoid a confrontation just as wayfarers avoid thick forests out of fear. Whatever concepts they know, they constantly refer to them in inappropriate or altogether different contexts. They are fearful of any questions. They fear questions like death. Moreover, it is not possible to get any information about their teachers, disciples or colleagues or if mentioned, it is controversial.

english translation

teSAmidaM vizeSavijJAnaM bhavati- atyarthaM vaidyavezena zlAghamAnA vizikhAntaramanucaranti karmalobhAt, zrutvA cakasyacidAturyamabhitaH paripatanti, saMzravaNe cAsyAtmano vaidyaguNAnuccairvadanti, yazcAsya vaidyaH pratikarma karoti tasya cadoSAnmuhurmuhurudAharanti, AturamitrANi ca praharSaNopajApopasevAdibhiricchantyAtmIkartuM, svalpecchutAM cAtmanaH khyApayanti,karma cAsAdya muhurmuhuravalokayanti dAkSyeNAjJAnamAtmanaH pracchAdayitukAmAH, vyAdhiM cApAvartayitumazaknuvatovyAdhitamevAnupakaraNamaparicArakamanAtmavantamupadizanti , antagataM cainamabhisamIkSyAnyamAzrayanti dezamapadezamAtmanaHkRtvA, prAkRtajanasannipAte cAtmanaH kauzalamakuzalavadvarNayanti, adhIravacca dhairyamapavadanti dhIrANAM, vidvajjanasannipAtaM(cAbhisamIkSya) pratibhayamiva kAntAramadhvagAH pariharanti dUrAt, yazcaiSAM kazcit sUtrAvayavo bhavatyupayuktastamaprakRteprakRtAntare vA satatamudAharanti, na cAnuyogamicchantyanuyoktuM vA, mRtyoriva cAnuyogAdudvijante, na caiSAmAcAryaH ziSyaHsabrahmacArI vaivAdiko vA kazcit prajJAyata iti ||9||

hk transliteration

siva.sh/caraka-samhita/sutra-sthana/29/10

भवन्ति चात्र- भिषक्छद्म प्रविश्यैवं व्याधितांस्तर्कयन्ति ये| वीतंसमिव संश्रित्य वने शाकुन्तिका द्विजान् ||१०||

sanskrit

[Social hazards from quackery] It has also been said - Having adorned the mask of a physician, they move about trying to trap patients like bird catchers moving in the forests with cages in their hands.

english translation

bhavanti cAtra- bhiSakchadma pravizyaivaM vyAdhitAMstarkayanti ye| vItaMsamiva saMzritya vane zAkuntikA dvijAn ||10||

hk transliteration